1 Timotius 5:20

5:20 Those guilty of sin ¹  must be rebuked ²  before all, ³  as a warning to the rest. ⁴ 

1 Timotius 5:13

5:13 And besides that, going around ⁵  from house to house they learn to be lazy, ⁶  and they are not only lazy, but also gossips and busybodies, talking about things they should not. ⁷ 

1 Timotius 2:14

2:14 And Adam was not deceived, but the woman, because she was fully deceived, ⁸  fell into transgression. ⁹ 

1 Timotius 5:22

5:22 Do not lay hands on anyone ¹⁰  hastily and so identify with the sins of others. ¹¹  Keep yourself pure.

1 Timotius 5:25

5:25 Similarly good works are also obvious, and the ones that are not cannot remain hidden.

1 Timotius 3:3

3:3 not a drunkard, not violent, but gentle, not contentious, free from the love of money.

1 Timotius 5:1

Instructions about Specific Groups

5:1 Do not address an older man harshly ¹²  but appeal to him as a father. Speak to younger men as brothers, ¹³ 

1 Timotius 2:10

2:10 but with good deeds, as is proper for women who profess reverence for God.

1 Timotius 1:3

Timothy’s Task in Ephesus

1:3 As I urged you when I was leaving for Macedonia, stay on in Ephesus ¹⁴  to instruct ¹⁵  certain people not to spread false teachings, ¹⁶ 

1 Timotius 6:3

6:3 If someone spreads false teachings ¹⁷  and does not agree with sound words (that is, those of our Lord Jesus Christ) and with the teaching that accords with godliness,

1 Timotius 1:9

1:9 realizing that law ¹⁸  is not intended for a righteous person, but for lawless and rebellious people, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers,

1 Timotius 6:18

6:18 Tell them to do good, ¹⁹  to be rich in good deeds, to be generous givers, sharing with others. ²⁰ 

1 Timotius 5:23

5:23 (Stop drinking just water, but use a little wine for your digestion ²¹  and your frequent illnesses.) ²² 

1 Timotius 6:17

6:17 Command those who are rich in this world’s goods ²³  not to be haughty or to set their hope on riches, which are uncertain, ²⁴  but on God who richly provides us with all things for our enjoyment.

1 Timotius 2:12

2:12 But I do not allow ²⁵  a woman to teach or exercise authority ²⁶  over a man. She must remain quiet. ²⁷ 

1 Timotius 3:11

3:11 Likewise also their wives ²⁸  must be dignified, not slanderous, temperate, faithful in every respect.

1 Timotius 5:24

5:24 The sins of some people are obvious, going before them into judgment, but for others, they show up later. ²⁹ 

1 Timotius 5:19

5:19 Do not accept an accusation against an elder unless it can be confirmed by two or three witnesses. ³⁰ 

1 Timotius 1:10

1:10 sexually immoral people, practicing homosexuals, ³¹  kidnappers, liars, perjurers – in fact, for any who live contrary to sound teaching.

1 Timotius 4:12

4:12 Let no one look down on you because you are young, but set an example for the believers in your speech, conduct, love, faithfulness, ³²  and purity.

1 Timotius 6:4

6:4 he is conceited and understands nothing, but has an unhealthy interest in controversies and verbal disputes. This gives rise to envy, dissension, slanders, evil suspicions,

1 Timotius 6:2

6:2 But those who have believing masters must not show them less respect ³³  because they are brothers. Instead they are to serve all the more, because those who benefit from their service are believers and dearly loved. ³⁴ 

Summary of Timothy’s Duties

Teach them and exhort them about these things. ³⁵ 

1 Timotius 5:10

5:10 and has a reputation for good works: as one who has raised children, ³⁶  practiced hospitality, washed the feet of the saints, helped those in distress – as one who has exhibited all kinds of good works. ³⁷ 

1 Timotius 4:7

4:7 But reject those myths ³⁸  fit only for the godless and gullible, ³⁹  and train yourself for godliness.

1 Timotius 5:21

5:21 Before God and Christ Jesus and the elect angels, I solemnly charge you to carry out these commands without prejudice or favoritism of any kind. ⁴⁰ 

1 Timotius 3:4

3:4 He must manage his own household well and keep his children in control without losing his dignity. ⁴¹ 

1 Timotius 3:9

3:9 holding to the mystery of the faith ⁴²  with a clear conscience.

1 Timotius 5:6

5:6 But the one who lives for pleasure is dead even ⁴³  while she lives.

1 Timotius 3:2

3:2 The overseer ⁴⁴  then must be above reproach, the husband of one wife, ⁴⁵  temperate, self-controlled, respectable, hospitable, an able teacher,

1 Timotius 2:1

Prayer for All People

2:1 First of all, then, I urge that requests, ⁴⁶  prayers, intercessions, and thanks be offered on behalf of all people, ⁴⁷ 

1 Timotius 2:5

2:5 For there is one God and one intermediary ⁴⁸  between God and humanity, Christ Jesus, himself human, ⁴⁹ 

1 Timotius 3:10

3:10 And these also must be tested first and then let them serve as deacons if they are found blameless.

1 Timotius 4:2

4:2 influenced by the hypocrisy of liars ⁵⁰  whose consciences are seared. ⁵¹ 

1 Timotius 5:16

5:16 If a believing woman ⁵²  has widows in her family, ⁵³  let her help them. The church should not be burdened, so that it may help the widows who are truly in need. ⁵⁴ 

1 Timotius 2:15

2:15 But she will be delivered through childbearing, ⁵⁵  if she ⁵⁶  continues in faith and love and holiness with self-control.

1 Timotius 3:7

3:7 And he must be well thought of by ⁵⁷  those outside the faith, ⁵⁸  so that he may not fall into disgrace and be caught by the devil’s trap. ⁵⁹ 

1 Timotius 4:16

4:16 Be conscientious about how you live and what you teach. ⁶⁰  Persevere in this, because by doing so you will save both yourself and those who listen to you.

1 Timotius 6:11

6:11 But you, as a person dedicated to God, ⁶¹  keep away from all that. ⁶²  Instead pursue righteousness, godliness, faithfulness, love, endurance, and gentleness.

1 Timotius 4:6

4:6 By pointing out such things to the brothers and sisters, ⁶³  you will be a good servant of Christ Jesus, having nourished yourself on the words of the faith and of the good teaching that you have followed. ⁶⁴ 

1 Timotius 1:16

1:16 But here is why I was treated with mercy: so that ⁶⁵  in me as the worst, ⁶⁶  Christ Jesus could demonstrate his utmost patience, as an example for those who are going to believe in him for eternal life.

[5:20]  ¹ sn As a continuation of v. 19, this refers to elders who sin, not to sinning believers more generally.

[5:20]  ² tn Or “censured.” The Greek word implies exposing someone’s sin in order to bring correction.

[5:20]  ³ tn “Before all” probably refers to the whole congregation, not just all the elders; “the rest” is more likely to denote the remaining elders.

[5:20]  ⁴ tn Grk “that the rest may have fear.”

[5:13]  ⁵ tn L&N 15.23 suggests the meaning, “to move about from place to place, with significant changes in direction – ‘to travel about, to wander about.’”

[5:13]  ⁶ tn Or “idle.” The whole clause (“going around from house to house, they learn to be lazy”) reverses the order of the Greek. The present participle περιερχόμεναι (periercomenai) may be taken as temporal (“while going around”), instrumental (“by going around”) or result (“with the result that they go around”).

[5:13]  ⁷ tn Grk “saying the things that are unnecessary.” Or perhaps “talking about things that are none of their business.”

[2:14]  ⁸ tn This phrase uses a compound form of the same verb as in v. 14a: “deceived” vs. “deceived out, completely deceived.” The two verbs could be synonymous, but because of the close contrast in this context, it seems that a stronger meaning is intended for the second verb.

[2:14]  ⁹ tn Grk “has come to be in transgression” (with an emphasis on the continuing consequences of that fall).

[5:22]  ¹⁰ tn In context “laying hands on anyone” refers to ordination or official installation of someone as an elder.

[5:22]  ¹¹ tn Grk “and do not share in the sins of others.”

[5:1]  ¹² tn Or “Do not speak harshly to an older man.”

[5:1]  ¹³ tn No verb “speak” is stated in this clause, but it continues the sense of the preceding.

[1:3]  ¹⁴ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[1:3]  ¹⁵ tn This word implies authoritative instruction: “direct, command, give orders” (cf. 1 Tim 4:11; 5:7; 6:13, 17). See BDAG 760 s.v. παραγγέλλω.

[1:3]  ¹⁶ tn Grk “to teach other doctrines,” different from apostolic teaching (cf. 1 Tim 6:3).

[6:3]  ¹⁷ tn Grk “teaches other doctrines,” (different from apostolic teaching, cf. 1 Tim 1:3).

[1:9]  ¹⁸ sn Law. There is no definite article (“the”) with this word in Greek and so the inherent quality of the OT law as such is in view. But the OT law is still in mind, since the types of sinful people surveyed in vv. 9b-11a follow the general outline of sins prohibited in the Decalogue.

[6:18]  ¹⁹ tn Grk “to do good” (the continuation of 6:17). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 18.

[6:18]  ²⁰ tn Grk “to be generous,” “sharing.”

[5:23]  ²¹ tn Grk “for the sake of your stomach.”

[5:23]  ²² sn This verse gives parenthetical advice to Timothy, to clarify what it means to keep pure (5:22c). Verse 24 resumes the instructions about elders.

[6:17]  ²³ tn Grk “in the present age.”

[6:17]  ²⁴ tn Grk “in uncertainty.”

[2:12]  ²⁵ sn But I do not allow. Although the Greek conjunction δέ (de) can have a simple connective force (“and”), it is best to take it as contrastive here: Verse 11 gives a positive statement (that is to say, that a woman should learn). This was a radical and liberating departure from the Jewish view that women were not to learn the law.

[2:12]  ²⁶ tn According to BDAG 150 s.v. αὐθεντέω this Greek verb means “to assume a stance of independent authority, give orders to, dictate to” (cf. JB “tell a man what to do”).

[2:12]  ²⁷ tn Grk “but to be in quietness.” The phrase ἐν ἡσυχίᾳ (en Jhsucia) is used in Greek literature either of absolute silence or of a quiet demeanor.

[3:11]  ²⁸ tn Or “also deaconesses.” The Greek word here is γυναῖκας (gunaika") which literally means “women” or “wives.” It is possible that this refers to women who serve as deacons, “deaconesses.” The evidence is as follows: (1) The immediate context refers to deacons; (2) the author mentions nothing about wives in his section on elder qualifications (1 Tim 3:1-7); (3) it would seem strange to have requirements placed on deacons’ wives without corresponding requirements placed on elders’ wives; and (4) elsewhere in the NT, there seems to be room for seeing women in this role (cf. Rom 16:1 and the comments there). The translation “wives” – referring to the wives of the deacons – is probably to be preferred, though, for the following reasons: (1) It would be strange for the author to discuss women deacons right in the middle of the qualifications for male deacons; more naturally they would be addressed by themselves. (2) The author seems to indicate clearly in the next verse that women are not deacons: “Deacons must be husbands of one wife.” (3) Most of the qualifications given for deacons elsewhere do not appear here. Either the author has truncated the requirements for women deacons, or he is not actually referring to women deacons; the latter seems to be the more natural understanding. (4) The principle given in 1 Tim 2:12 appears to be an overarching principle for church life which seems implicitly to limit the role of deacon to men. Nevertheless, a decision in this matter is difficult, and our conclusions must be regarded as tentative.

[5:24]  ²⁹ tn Grk “they [the sins] follow after others.”

[5:19]  ³⁰ sn An allusion to Deut 17:6, 19:15.

[1:10]  ³¹ tn On this term BDAG 135 s.v. ἀρσενοκοίτης states, “a male who engages in sexual activity w. a pers. of his own sex, pederast 1 Cor 6:9…of one who assumes the dominant role in same-sex activity, opp. μαλακός…1 Ti 1:10; Pol 5:3. Cp. Ro 1:27.” L&N 88.280 states, “a male partner in homosexual intercourse – ‘homosexual.’…It is possible that ἀρσενοκοίτης in certain contexts refers to the active male partner in homosexual intercourse in contrast with μαλακός, the passive male partner” (cf. 1 Cor 6:9). Since there is a distinction in contemporary usage between sexual orientation and actual behavior, the qualification “practicing” was supplied in the translation, following the emphasis in BDAG.

[4:12]  ³² tn Or “faith.”

[6:2]  ³³ tn Or “think the less of them”; Grk “despise them,” “look down on them.”

[6:2]  ³⁴ tn Or “those who devote themselves to service are faithful and dearly loved” (referring to slaves who serve them).

[6:2]  ³⁵ tn Grk “these things teach and exhort.”

[5:10]  ³⁶ tn Grk “if she raised children.” The phrase “if she raised children” begins a series of conditional clauses running to the end of the verse. These provide specific examples of her good works (v. 10a).

[5:10]  ³⁷ tn Grk “followed after every good work.”

[4:7]  ³⁸ sn Those myths refer to legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 2 Tim 4:4; and Titus 1:14.

[4:7]  ³⁹ tn Grk “the godless and old-wifely myths.”

[5:21]  ⁴⁰ tn Grk “doing nothing according to partiality.”

[3:4]  ⁴¹ tn Grk “having children in submission with all dignity.” The last phrase, “keep his children in control without losing his dignity,” may refer to the children rather than the parent: “having children who are obedient and respectful.”

[3:9]  ⁴² sn The mystery of the faith is a reference to the revealed truths of the Christian faith.

[5:6]  ⁴³ tn For “is dead even” the Greek text reads “has died.”

[3:2]  ⁴⁴ tn Or “bishop.”

[3:2]  sn Although some see the article with overseer as indicating a single leader at the top of the ecclesiastical structure (thus taking the article as monadic), this is hardly necessary. It is naturally taken generically (referring to the class of leaders known as overseers) and, in fact, finds precedent in 2:11-12 (“a woman,” “a man”), 2:15 (“she”). Paul almost casually changes between singular and plural in both chapters.

[3:2]  ⁴⁵ tn Or “a man married only once,” “devoted solely to his wife” (see 1 Tim 3:12; 5:9; Titus 1:6). The meaning of this phrase is disputed. It is frequently understood to refer to the marital status of the church leader, excluding from leadership those who are (1) unmarried, (2) polygamous, (3) divorced, or (4) remarried after being widowed. A different interpretation is reflected in the NEB’s translation “faithful to his one wife.”

[2:1]  ⁴⁶ tn Or “petitions.”

[2:1]  ⁴⁷ tn Grk “all men”; but here ἀνθρώπων (anqrwpwn) is used generically, referring to both men and women.

[2:5]  ⁴⁸ tn Traditionally this word (μεσίτης, mesith") is rendered “mediator,” but this conveys a wrong impression in contemporary English. Jesus was not a mediator, for example, who worked for compromise between opposing parties. Instead he was the only one able to go between man and God to enable them to have a relationship, but entirely on God’s terms.

[2:5]  ⁴⁹ tn Grk “one mediator between God and mankind, the human, Christ Jesus.”

[4:2]  ⁵⁰ tn Grk “in the hypocrisy of liars.”

[4:2]  ⁵¹ tn Or “branded.” The Greek verb καυστηριάζω (kausthriazw) can be used to refer either to the cause (“brand”) or the effect (“seared”).

[4:2]  sn Consciences are seared. The precise meaning of this phrase is somewhat debated. Three primary interpretations are (1) the consciences of these false teachers are “branded” with Satan’s mark to indicate ownership, (2) their consciences are “branded” with a penal mark to show they are lawbreakers, or (3) their consciences have been “seared” (i.e., totally burnt and desensitized) so that they are unable to notice the difference between right and wrong. See G. W. Knight, Pastoral Epistles (NIGTC), 189.

[5:16]  ⁵² tc Most witnesses (D Ψ Ï sy) have πιστὸς ἤ (pisto" h) before πιστή (pisth), with the resultant meaning “if a believing man or woman.” But such looks to be a motivated reading, perhaps to bring some parity to the responsibilities of men and women listed here, and as a way of harmonizing with v. 4. Further, most of the earliest and best witnesses (א A C F G P 048 33 81 1175 1739 1881 co) lack the πιστὸς ἤ, strengthening the preference for the shorter reading.

[5:16]  ⁵³ tn Grk “has widows.”

[5:16]  ⁵⁴ tn Grk “the real widows,” “those who are really widows.”

[2:15]  ⁵⁵ tn Or “But she will be preserved through childbearing,” or “But she will be saved in spite of childbearing.” This verse is notoriously difficult to interpret, though there is general agreement about one point: Verse 15 is intended to lessen the impact of vv. 13-14. There are several interpretive possibilities here, though the first three can be readily dismissed (cf. D. Moo, “1 Timothy 2:11-15: Meaning and Significance,” TJ 1 [1980]: 70-73). (1) Christian women will be saved, but only if they bear children. This view is entirely unlikely for it lays a condition on Christian women that goes beyond grace, is unsupported elsewhere in scripture, and is explicitly against Paul’s and Jesus’ teaching on both marriage and salvation (cf. Matt 19:12; 1 Cor 7:8-9, 26-27, 34-35; 1 Tim 5:3-10). (2) Despite the curse, Christian women will be kept safe when bearing children. This view also is unlikely, both because it has little to do with the context and because it is not true to life (especially life in the ancient world with its high infant mortality rate). (3) Despite the sin of Eve and the results to her progeny, she would be saved through the childbirth – that is, through the birth of the Messiah, as promised in the protevangelium (Gen 3:15). This view sees the singular “she” as referring first to Eve and then to all women (note the change from singular to plural in this verse). Further, it works well in the context. However, there are several problems with it: [a] The future tense (σωθήσηται, swqhshtai) is unnatural if referring to the protevangelium or even to the historical fact of the Messiah’s birth; [b] that only women are singled out as recipients of salvation seems odd since the birth of the Messiah was necessary for the salvation of both women and men; [c] as ingenious as this view is, its very ingenuity is its downfall, for it is overly subtle; and [d] the term τεκνογονία (teknogonia) refers to the process of childbirth rather than the product. And since it is the person of the Messiah (the product of the birth) that saves us, the term is unlikely to be used in the sense given it by those who hold this view. There are three other views that have greater plausibility: (4) This may be a somewhat veiled reference to the curse of Gen 3:16 in order to clarify that though the woman led the man into transgression (v. 14b), she will be saved spiritually despite this physical reminder of her sin. The phrase is literally “through childbearing,” but this does not necessarily denote means or instrument here. Instead it may show attendant circumstance (probably with a concessive force): “with, though accompanied by” (cf. BDAG 224 s.v. δία A.3.c; Rom 2:27; 2 Cor 2:4; 1 Tim 4:14). (5) “It is not through active teaching and ruling activities that Christian women will be saved, but through faithfulness to their proper role, exemplified in motherhood” (Moo, 71). In this view τεκνογονία is seen as a synecdoche in which child-rearing and other activities of motherhood are involved. Thus, one evidence (though clearly not an essential evidence) of a woman’s salvation may be seen in her decision to function in this role. (6) The verse may point to some sort of proverbial expression now lost, in which “saved” means “delivered” and in which this deliverance was from some of the devastating effects of the role reversal that took place in Eden. The idea of childbearing, then, is a metonymy of part for the whole that encompasses the woman’s submission again to the leadership of the man, though it has no specific soteriological import (but it certainly would have to do with the outworking of redemption).

[2:15]  ⁵⁶ tn There is a shift to the plural here (Grk “if they continue”), but it still refers to the woman in a simple shift from generic singular to generic plural.

[3:7]  ⁵⁷ tn Or “have a good reputation with”; Grk “have a good testimony from.”

[3:7]  ⁵⁸ tn Grk “the ones outside.”

[3:7]  ⁵⁹ tn Or “be trapped like the devil was”; Grk “fall into the trap of the devil.” The parallel in 2 Tim 2:26 supports the rendering given in the text.

[4:16]  ⁶⁰ tn Grk “about yourself and your teaching.”

[6:11]  ⁶¹ tn Grk “O man of God.”

[6:11]  ⁶² tn Grk “flee these things.”

[4:6]  ⁶³ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[4:6]  ⁶⁴ sn By pointing out…you have followed. This verse gives a theme statement for what follows in the chapter about Timothy’s ministry. The situation in Ephesus requires him to be a good servant of Christ, and he will do that by sound teaching and by living an exemplary life himself.

[1:16]  ⁶⁵ tn Grk “but because of this I was treated with mercy, so that…”

[1:16]  ⁶⁶ tn Grk “in me first,” making the connection with the last phrase of v. 15.