1 Timotius 6:7
Konteks6:7 For we have brought nothing into this world and so 1 we cannot take a single thing out either.
1 Timotius 5:13
Konteks5:13 And besides that, going around 2 from house to house they learn to be lazy, 3 and they are not only lazy, but also gossips and busybodies, talking about things they should not. 4
1 Timotius 1:4
Konteks1:4 nor to occupy themselves with myths and interminable genealogies. 5 Such things promote useless speculations rather than God’s redemptive plan 6 that operates by faith.
1 Timotius 6:9
Konteks6:9 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 3:16
Konteks3:16 And we all agree, 7 our religion contains amazing revelation: 8
He 9 was revealed in the flesh,
vindicated by the Spirit, 10
seen by angels,
proclaimed among Gentiles,
believed on in the world,
taken up in glory.
1 Timotius 3:2
Konteks3:2 The overseer 11 then must be above reproach, the husband of one wife, 12 temperate, self-controlled, respectable, hospitable, an able teacher,
1 Timotius 3:15
Konteks3:15 in case I am delayed, to let you know how people ought to conduct themselves 13 in the household of God, because it is 14 the church of the living God, the support and bulwark of the truth.
1 Timotius 4:8
Konteks4:8 For “physical exercise 15 has some value, but godliness is valuable in every way. It holds promise for the present life and for the life to come.”
1 Timotius 5:22
Konteks5:22 Do not lay hands on anyone 16 hastily and so identify with the sins of others. 17 Keep yourself pure.
1 Timotius 5:24
Konteks5:24 The sins of some people are obvious, going before them into judgment, but for others, they show up later. 18
1 Timotius 6:4
Konteks6:4 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 6:17
Konteks6:17 Command those who are rich in this world’s goods 19 not to be haughty or to set their hope on riches, which are uncertain, 20 but on God who richly provides us with all things for our enjoyment.
[6:7] 1 tc The Greek conjunction ὅτι usually means “because,” but here it takes the sense “so that” (see BDAG 732 s.v. 5.c). This unusual sense led to textual variation as scribes attempted to correct what appeared to be an error: D* and a few versional witnesses read ἀληθές ὅτι (“it is true that”), and א2 D2 Ψ Ï read δῆλον ὅτι (“it is clear that”). Thus the simple conjunction is preferred on internal as well as external grounds, supported by א* A F G 33 81 1739 1881 pc.
[5:13] 2 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] 3 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] 4 tn Grk “saying the things that are unnecessary.” Or perhaps “talking about things that are none of their business.”
[1:4] 5 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] 6 tc A few Western
[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.”
[3:16] 7 tn Grk “confessedly, admittedly, most certainly.”
[3:16] 8 tn Grk “great is the mystery of [our] religion,” or “great is the mystery of godliness.” The word “mystery” denotes a secret previously hidden in God, but now revealed and made widely known (cf. Rom 16:25; 1 Cor 2:7; 4:1; Eph 1:9; 3:3, 4, 9; 6:19; Col 1:26-27; 4:3). “Religion” (εὐσέβεια, eusebeia) is a word used frequently in the pastorals with a range of meanings: (1) a certain attitude toward God – “devotion, reverence”; (2) the conduct that befits that attitude – “godliness, piety”; and (3) the whole system of belief and approach to God that forms the basis for such attitude and conduct – “religion, creed.” See BDAG 412-13 s.v.; 2 Tim 3:5; 4 Macc 9:6-7, 29-30; 15:1-3; 17:7. So the following creedal statements are illustrations of the great truths that the church is charged with protecting (v. 15).
[3:16] 9 tc The Byzantine text along with a few other witnesses (אc Ac C2 D2 Ψ [88 pc] 1739 1881 Ï vgms) read θεός (qeos, “God”) for ὅς (Jos, “who”). Most significant among these witnesses is 1739; the second correctors of some of the other
[3:16] tn Grk “who.”
[3:16] sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
[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] 12 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.”
[3:15] 13 tn Grk “how it is necessary to behave.”
[3:15] 14 tn Grk “which is” (but the relative clause shows the reason for such conduct).
[4:8] 15 tn Grk “bodily training” (using the noun form of the verb “train” in v. 7b).
[5:22] 16 tn In context “laying hands on anyone” refers to ordination or official installation of someone as an elder.
[5:22] 17 tn Grk “and do not share in the sins of others.”
[5:24] 18 tn Grk “they [the sins] follow after others.”