1 Timotius 5:25

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

1 Timotius 2:10

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

1 Timotius 6:18

6:18 Tell them to do good, ¹  to be rich in good deeds, to be generous givers, sharing with others. ² 

1 Timotius 4:16

4:16 Be conscientious about how you live and what you teach. ³  Persevere in this, because by doing so you will save both yourself and those who listen to you.

1 Timotius 1:10

1:10 sexually immoral people, practicing homosexuals, ⁴  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, ⁵  and purity.

1 Timotius 5:20

5:20 Those guilty of sin ⁶  must be rebuked ⁷  before all, ⁸  as a warning to the rest. ⁹ 

1 Timotius 5:10

5:10 and has a reputation for good works: as one who has raised children, ¹⁰  practiced hospitality, washed the feet of the saints, helped those in distress – as one who has exhibited all kinds of good works. ¹¹ 

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 1:13

1:13 even though I was formerly a blasphemer and a persecutor, and an arrogant ¹²  man. But I was treated with mercy because I acted ignorantly in unbelief,

1 Timotius 5:4

5:4 But if a widow has children or grandchildren, they should first learn to fulfill their duty ¹³  toward their own household and so repay their parents what is owed them. ¹⁴  For this is what pleases God. ¹⁵ 

1 Timotius 1:9

1:9 realizing that law ¹⁶  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 2:14

2:14 And Adam was not deceived, but the woman, because she was fully deceived, ¹⁷  fell into transgression. ¹⁸ 

1 Timotius 4:5

4:5 For it is sanctified by God’s word and by prayer.

1 Timotius 5:12

5:12 and so incur judgment for breaking their former pledge. ¹⁹ 

1 Timotius 6:6

6:6 Now godliness combined with contentment brings great profit.

1 Timotius 3:13

3:13 For those who have served well as deacons gain a good standing for themselves ²⁰  and great boldness in the faith that is in Christ Jesus. ²¹ 

1 Timotius 3:6

3:6 He must not be a recent convert or he may become arrogant ²²  and fall into the punishment that the devil will exact. ²³ 

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. ²⁴ 

1 Timotius 6:2

6:2 But those who have believing masters must not show them less respect ²⁵  because they are brothers. Instead they are to serve all the more, because those who benefit from their service are believers and dearly loved. ²⁶ 

Summary of Timothy’s Duties

Teach them and exhort them about these things. ²⁷ 

1 Timotius 1:4

1:4 nor to occupy themselves with myths and interminable genealogies. ²⁸  Such things promote useless speculations rather than God’s redemptive plan ²⁹  that operates by faith.

1 Timotius 2:9

Conduct of Women

2:9 Likewise ³⁰  the women are to dress ³¹  in suitable apparel, with modesty and self-control. ³²  Their adornment must not be ³³  with braided hair and gold or pearls or expensive clothing,

1 Timotius 3:2

3:2 The overseer ³⁴  then must be above reproach, the husband of one wife, ³⁵  temperate, self-controlled, respectable, hospitable, an able teacher,

1 Timotius 5:17

5:17 Elders who provide effective leadership ³⁶  must be counted worthy ³⁷  of double honor, ³⁸  especially those who work hard in speaking ³⁹  and teaching.

1 Timotius 5:22

5:22 Do not lay hands on anyone ⁴⁰  hastily and so identify with the sins of others. ⁴¹  Keep yourself pure.

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. ⁴² 

1 Timotius 6:9

6:9 Those who long to be rich, however, stumble into temptation and a trap and many senseless and harmful desires that plunge people into ruin and destruction.

1 Timotius 6:15

6:15 – whose appearing ⁴³  the blessed and only Sovereign, the King of kings and Lord of lords, will reveal at the right time.

1 Timotius 6:19

6:19 In this way they will save up ⁴⁴  a treasure for themselves as a firm foundation ⁴⁵  for the future and so lay hold of ⁴⁶  what is truly life.

[6:18]  ¹ 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]  ² tn Grk “to be generous,” “sharing.”

[4:16]  ³ tn Grk “about yourself and your teaching.”

[1:10]  ⁴ 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]  ⁵ tn Or “faith.”

[5:20]  ⁶ sn As a continuation of v. 19, this refers to elders who sin, not to sinning believers more generally.

[5:20]  ⁷ tn Or “censured.” The Greek word implies exposing someone’s sin in order to bring correction.

[5:20]  ⁸ 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]  ⁹ tn Grk “that the rest may have fear.”

[5:10]  ¹⁰ 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]  ¹¹ tn Grk “followed after every good work.”

[1:13]  ¹² tn Or “violent,” “cruel.”

[5:4]  ¹³ tn Or “to practice their religion.”

[5:4]  ¹⁴ tn Or “and so make some repayment to their parents”; Grk “and to give back recompense to their parents.”

[5:4]  ¹⁵ tn Grk “for this is pleasing in the sight of God.”

[1:9]  ¹⁶ 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.

[2:14]  ¹⁷ 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]  ¹⁸ tn Grk “has come to be in transgression” (with an emphasis on the continuing consequences of that fall).

[5:12]  ¹⁹ tn Grk “incurring judgment because they reject their first faith.”

[5:12]  sn The pledge refers most likely to a vow not to remarry undertaken when a widow is put on the list (cf. 1 Tim 5:9).

[3:13]  ²⁰ sn The statement those who have served well as deacons gain a good standing for themselves is reminiscent of Jesus’ teaching (Matt 20:26-28; Mark 10:43-45) that the one who wishes to be great must be a servant (διάκονος [diakonos], used here of deacons) of all, just as the Son of Man came not to be served but to serve (διακονέω [diakonew], as in 1 Tim 3:10, 13).

[3:13]  ²¹ sn In the phrase the faith that is in Christ Jesus, the term faith seems to mean “what Christians believe, Christian truth,” rather than personal trust in Christ. So the whole phrase could mean that others will come to place greater confidence in them regarding Christian truth; but the word “confidence” is much more likely to refer to their own boldness to act on the truth of their convictions.

[3:6]  ²² tn Grk “that he may not become arrogant.”

[3:6]  ²³ tn Grk “the judgment of the devil,” which could also mean “the judgment that the devil incurred.” But see 1 Tim 1:20 for examples of the danger Paul seems to have in mind.

[5:21]  ²⁴ tn Grk “doing nothing according to partiality.”

[6:2]  ²⁵ tn Or “think the less of them”; Grk “despise them,” “look down on them.”

[6:2]  ²⁶ tn Or “those who devote themselves to service are faithful and dearly loved” (referring to slaves who serve them).

[6:2]  ²⁷ tn Grk “these things teach and exhort.”

[1:4]  ²⁸ sn Myths and interminable genealogies. These myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 4:7; 2 Tim 4:4; and Titus 1:14. They were perhaps built by speculation from the patriarchal narratives in the OT; hence the connection with genealogies and with wanting to be teachers of the law (v. 7).

[1:4]  ²⁹ tc A few Western mss (D* latt Ir) read οἰκοδομήν (oikodomhn, “[God’s] edification”) rather than οἰκονομίαν (oikonomian, “[God’s] redemptive plan”), which is read by the earliest and best witnesses.

[1:4]  tn More literally, “the administration of God that is by faith.”

[1:4]  sn God’s redemptive plan. The basic word (οἰκονομία, oikonomia) denotes the work of a household steward or manager or the arrangement under which he works: “household management.” As a theological term it is used of the order or arrangement by which God brings redemption through Christ (God’s “dispensation, plan of salvation” [Eph 1:10; 3:9]) or of human responsibility to pass on the message of that salvation (“stewardship, commission” [1 Cor 9:17; Eph 3:2; Col 1:25]). Here the former is in view (see the summary of God’s plan in 1 Tim 2:3-6; 2 Tim 1:9-10; Titus 3:4-7), and Paul notes the response people must make to God’s arrangement: It is “in faith” or “by faith.”

[2:9]  ³⁰ tc ‡ Most witnesses have καὶ τάς (kai tas; so D¹ Ψ 1881 Ï) or simply καί (א² D* F G 6 365 1739 pc) after ὡσαύτως (Jwsautw"). A few important witnesses lack such words (א* A H P 33 81 1175 pc). The evidence is for the most part along “party” lines, with the shortest reading being found in the Alexandrian text, the conjunction in the Western, and the longest reading in the Byzantine tradition. Externally, the shortest reading is preferred. However, there is a good chance of homoiomeson or homoioteleuton in which case καί or καὶ τάς could have accidentally been omitted (note the αι [ai] and αι ας [ai as] in the word that follows, written here in uncial script): wsautwskaigunaikas/ wsautwskaitasgunaikas. Nevertheless, since both the καί and καὶ τάς are predictable variants, intended to fill out the meaning of the text, the shortest reading seems best able to explain the rise of the others. NA²⁷ has the καί in brackets, indicating doubts as to its authenticity.

[2:9]  ³¹ tn Grk “to adorn themselves.” Grammatically the phrase “to adorn themselves” continues the author’s words in v. 8: “I want…likewise the women to adorn themselves.”

[2:9]  ³² tn This word and its cognates are used frequently in the Pastoral Epistles. It means “moderation,” “sobriety,” “decency,” “sensibleness,” or “sound judgment.”

[2:9]  ³³ tn Literally a continuation of v. 9a, “not with braided hair…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:2]  ³⁴ 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]  ³⁵ 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.”

[5:17]  ³⁶ tn Grk “who lead well.”

[5:17]  ³⁷ tn Or “deserving.”

[5:17]  ³⁸ tn Like the similar use of “honor” in v. 3, this phrase
denotes both respect and remuneration: “honor plus honorarium.”

[5:17]  ³⁹ tn Or “in preaching”; Grk “in word.”

[5:22]  ⁴⁰ tn In context “laying hands on anyone” refers to ordination or official installation of someone as an elder.

[5:22]  ⁴¹ tn Grk “and do not share in the sins of others.”

[5:24]  ⁴² tn Grk “they [the sins] follow after others.”

[6:15]  ⁴³ tn Grk “which.” All of 1 Tim 6:15 is a relative clause which refers back to “appearing” in v.14. The phrase “whose appearing” was supplied to clarify this connection.

[6:19]  ⁴⁴ tn Grk “saving up” (the continuation of 6:18). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 19.

[6:19]  ⁴⁵ tn Grk “treasuring up a good foundation.”

[6:19]  ⁴⁶ tn Grk “that they may lay hold of.”