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Philippians 3-4
New English Translation

True and False Righteousness

3 Finally, my brothers and sisters,[a] rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you.

2 Beware of the dogs,[b] beware of the evil workers, beware of those who mutilate the flesh![c] 3 For we are the circumcision,[d] the ones who worship by the Spirit of God,[e] exult in Christ Jesus, and do not rely on human credentials[f] 4 —though mine too are significant.[g] If someone thinks he has good reasons to put confidence in human credentials,[h] I have more: 5 I was circumcised on the eighth day, from the people of Israel and the tribe of Benjamin, a Hebrew of Hebrews. I lived according to the law as a Pharisee.[i] 6 In my zeal for God I persecuted the church. According to the righteousness stipulated in the law I was blameless. 7 But these assets I have come to regard as liabilities because of Christ. 8 More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things—indeed, I regard them as dung![j]—that I may gain Christ, 9 and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness[k]—a righteousness from God that is in fact[l] based on Christ’s[m] faithfulness.[n] 10 My aim is to know him,[o] to experience the power of his resurrection, to share in his sufferings,[p] and to be like him in his death, 11 and so, somehow,[q] to attain to the resurrection from the dead.

Keep Going Forward

12 Not that I have already attained this—that is, I have not already been perfected—but I strive to lay hold of that for which Christ Jesus also laid hold of me.[r] 13 Brothers and sisters,[s] I do not consider myself to have attained this. Instead I am single-minded:[t] Forgetting the things that are behind and reaching out for the things that are ahead, 14 with this goal in mind,[u] I strive toward the prize of the upward call of God[v] in Christ Jesus. 15 Therefore let those of us who are “perfect” embrace this point of view.[w] If you think otherwise, God will reveal to you the error of your ways.[x] 16 Nevertheless, let us live up to the standard[y] that we have already attained.[z]

17 Be imitators of me,[aa] brothers and sisters,[ab] and watch carefully those who are living this way, just as you have us as an example. 18 For many live, about whom I have often told you, and now, with tears, I tell you that they are the enemies of the cross of Christ. 19 Their end is destruction, their god is the belly, they exult in their shame, and they think about earthly things.[ac] 20 But our citizenship is in heaven—and we also eagerly await a savior from there, the Lord Jesus Christ, 21 who will transform these humble bodies of ours[ad] into the likeness of his glorious body by means of that power by which he is able to subject all things to himself.

Christian Practices

4 So then, my brothers and sisters,[ae] dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends!

2 I appeal to Euodia and to Syntyche to agree in the Lord. 3 Yes, I say also to you, true companion,[af] help them. They have struggled together in the gospel ministry[ag] along with me and Clement and my other coworkers, whose names are in the book of life. 4 Rejoice in the Lord always. Again I say, rejoice! 5 Let everyone see your gentleness.[ah] The Lord is near! 6 Do not be anxious about anything. Instead, in every situation, through prayer and petition with thanksgiving, tell your requests to God. 7 And the peace of God that surpasses all understanding will guard your hearts and minds[ai] in Christ Jesus.

8 Finally, brothers and sisters,[aj] whatever is true, whatever is worthy of respect, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if something is excellent or praiseworthy, think about these things. 9 And what you learned and received and heard and saw in me, do these things. And the God of peace will be with you.

Appreciation for Support

10 I have great joy in the Lord because now at last you have again expressed your concern for me. (Now I know you were concerned before but had no opportunity to do anything.)[ak] 11 I am not saying this because I am in need, for I have learned to be content in any circumstance. 12 I have experienced times of need and times of abundance. In any and every circumstance I have learned the secret of contentment,[al] whether I go satisfied or hungry, have plenty or nothing. 13 I am able to do all things[am] through the one[an] who strengthens me. 14 Nevertheless, you did well to share with me in my trouble.

15 And as you Philippians know, at the beginning of my gospel ministry, when I left Macedonia, no church shared with me in this matter of giving and receiving except you alone. 16 For even in Thessalonica on more than one occasion[ao] you sent something for my need. 17 I do not say this because I am seeking a gift.[ap] Rather, I seek the credit that abounds to your account. 18 For I have received everything, and I have plenty. I have all I need because I received from Epaphroditus what you sent—a fragrant offering, an acceptable sacrifice, very pleasing to God. 19 And my God will supply your every need according to his glorious riches in Christ Jesus. 20 May glory be given to God our Father forever and ever. Amen.

Final Greetings

21 Give greetings to all the saints in Christ Jesus. The brothers[aq] with me here send greetings. 22 All the saints greet you, especially those who belong to Caesar’s household. 23 The grace of the Lord Jesus Christ be with your spirit.[ar]

Footnotes

  1. Philippians 3:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
  2. Philippians 3:2 sn Dogs is a figurative reference to false teachers whom Paul regards as just as filthy as dogs.
  3. Philippians 3:2 tn Grk “beware of the mutilation.”
  4. Philippians 3:3 tn There is a significant wordplay here in the Greek text. In v. 2 a rare, strong word is used to describe those who were pro-circumcision (κατατομή, katatomē, “mutilation”; see BDAG 528 s.v.), while in v. 3 the normal word for circumcision is used (περιτομή, peritomē; see BDAG 807 s.v.). Both have τομή (the feminine form of the adjective τομός [tomos], meaning “cutting, sharp”) as their root; the direction of the action of the former is down or off (from κατά, kata), hence the implication of mutilation or emasculation, while the direction of the action of the latter is around (from περί, peri). The similarity in sound yet wide divergence of meaning between the two words highlights in no uncertain terms the differences between Paul and his opponents.
  5. Philippians 3:3 tc The verb λατρεύω (latreuō; here the participial form, λατρεύοντες [latreuontes]) either takes a dative direct object or no object at all, bearing virtually a technical nuance of “worshiping God” (see BDAG 587 s.v.). In this text, πνεύματι (pneumati) takes an instrumental force (“by the Spirit”) rather than functioning as object of λατρεύοντες. However, the word after πνεύματι is in question, no doubt because of the collocation with λατρεύοντες. Most witnesses, including some of the earliest and best representatives of the Alexandrian, Western, and Byzantine texts (א* A B C D2 F G 0278vid 33 1241 1505 1739 1881 2464 M co Ambr), read θεοῦ (theou; thus, “worship by the Spirit of God”). But several other significant witnesses (א2 D* P Ψ 075 365 1175 lat sy Chr) have the dative θεῷ (theō) here (“worship God by the Spirit”). P46 is virtually alone in its omission of the divine name, probably due to an unintentional oversight. The dative θεῷ was most likely a scribal emendation intended to give the participle its proper object, and thus avoid confusion about the force of πνεύματι. Although the Church came to embrace the full deity of the Spirit, the NT does not seem to speak of worshiping the Spirit explicitly. The reading θεῷ thus appears to be a clarifying reading. On external and internal grounds, then, θεοῦ is the preferred reading.
  6. Philippians 3:3 tn Grk “have no confidence in the flesh.”
  7. Philippians 3:4 tn Grk “though I have reason for confidence even in the flesh.”
  8. Philippians 3:4 tn Grk “flesh.”
  9. Philippians 3:5 sn A Pharisee was a member of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
  10. Philippians 3:8 tn The word here translated “dung” was often used in Greek as a vulgar term for fecal matter. As such it would most likely have had a certain shock value for the readers. This may well be Paul’s meaning here, especially since the context is about what the flesh produces.
  11. Philippians 3:9 tn Or “faith in Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pistis Christou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; 3:22; Eph 3:12) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view. sn ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.
  12. Philippians 3:9 tn The words “in fact” are supplied because of English style, picking up the force of the Greek article with πίστει (pistei). See also the following note on the word “Christ’s.”
  13. Philippians 3:9 tn Grk “based on the faithfulness.” The article before πίστει (pistei) is taken as anaphoric, looking back to διὰ πίστεως Χριστοῦ (dia pisteōs Christou); hence, “Christ’s” is implied.
  14. Philippians 3:9 tn Or “based on faith.”
  15. Philippians 3:10 tn The articular infinitive τοῦ γνῶναι (tou gnōnai, “to know”) here expresses purpose. The words “My aim is” have been supplied in the translation to emphasize this nuance and to begin a new sentence (shorter sentences are more appropriate for English style).
  16. Philippians 3:10 tn Grk “to know him, the power of his resurrection, and the fellowship of his sufferings.”
  17. Philippians 3:11 tn On εἰ πῶς (ei pōs) as “so, somehow” see BDAG 279, s.v. εἰ 6.n.
  18. Philippians 3:12 tn Grk “that for which I also was laid hold of by Christ Jesus.” The passive has been translated as active in keeping with contemporary English style.
  19. Philippians 3:13 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
  20. Philippians 3:13 tn Grk “But this one thing (I do).”
  21. Philippians 3:14 tn Grk “according to the goal.”
  22. Philippians 3:14 tn Grk “prize, namely, the heavenly calling of God.”
  23. Philippians 3:15 tn Grk “those of us who are ‘perfect’ should think this,” or possibly “those of us who are mature should think this.”sn The adjective perfect comes from the same root as the verb perfected in v. 12; Paul may well be employing a wordplay to draw in his opponents. Thus, perfect would then be in quotation marks and Paul would then argue that no one—neither they nor he—is in fact perfect. The thrust of vv. 1-16 is that human credentials can produce nothing that is pleasing to God (vv. 1-8). Instead of relying on such, Paul urges his readers to trust God for their righteousness (v. 9) rather than their own efforts, and at the same time to press on for the prize that awaits them (vv. 12-14). He argues further that perfection is unattainable in this life (v. 15), yet the level of maturity that one has reached should not for this reason be abandoned (v. 16).
  24. Philippians 3:15 tn Grk “reveal this to you.” The referent of the pronoun “this” is the fact that the person is thinking differently than Paul does. This has been specified in the translation with the phrase “the error of your ways”; Paul is stating that God will make it known to these believers when they are not in agreement with Paul.
  25. Philippians 3:16 tc Although κανόνι (kanoni, “standard, rule”) is found in most witnesses, though in various locations in this verse (א2 D2 Ψ 075 1505 2464 M), it is almost surely a motivated reading, for it clarifies the cryptic τῷ αὐτῷ (tō autō, “the same”). Both the fact that the word floats, and that there are other variants which accomplish greater clarity by other means, strongly suggests the secondary nature of any of the longer readings here. Further, the shortest text has excellent and early support in P16,46 א* A B Ivid 6 33 1739 co, rendering it decidedly the preferred reading. The translation adds “standard” because of English requirements, not because of textual basis.
  26. Philippians 3:16 tn Grk “Nevertheless, to what we have attained, to the same hold fast.”
  27. Philippians 3:17 tn Or “become fellow imitators with me [of Christ].”
  28. Philippians 3:17 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
  29. Philippians 3:19 tn Grk “whose end is destruction, whose god is the belly and glory is their shame, these who think of earthly things.”
  30. Philippians 3:21 tn Grk “transform the body of our humility.”
  31. Philippians 4:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
  32. Philippians 4:3 tn Or “faithful fellow worker.” This is more likely a descriptive noun, although some scholars interpret the word σύζυγος (suzugos) here as a proper name (“Syzygos”), L&N 42.45.
  33. Philippians 4:3 tn Grk “in the gospel,” a metonymy in which the gospel itself is substituted for the ministry of making the gospel known.
  34. Philippians 4:5 tn Grk “let your gentleness be seen by all.” The passive voice construction has been converted to active voice in the translation for stylistic reasons.
  35. Philippians 4:7 tn Grk “will guard the hearts of you and the minds of you.” To improve the English style, the second occurrence of ὑμῶν (humōn, “of you”) has not been translated, since it is somewhat redundant in English.
  36. Philippians 4:8 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
  37. Philippians 4:10 tn Grk “for you were even concerned, but you lacked opportunity.”
  38. Philippians 4:12 tn The words “of contentment” are not in the Greek text, but are implied by Paul’s remarks at the end of v. 11.
  39. Philippians 4:13 tn The Greek word translated “all things” is in emphatic position at the beginning of the Greek sentence.
  40. Philippians 4:13 tc Although some excellent witnesses lack explicit reference to the one strengthening Paul (so א* A B D* I 33 1739 lat co Cl), the majority of witnesses (א2 D2 [F G] Ψ 075 1175 1241 1505 1881 2464 M al sy Hier) add Χριστῷ (Christō) here (thus, “through Christ who strengthens me”). But this kind of reading is patently secondary, and is a predictable variant. Further, the shorter reading is much harder, for it leaves the agent unspecified.
  41. Philippians 4:16 tn Or “several times”; Grk, “both once and twice.” The literal expression “once and twice” is frequently used as a Greek idiom referring to an indefinite low number, but more than once (“several times”); see L&N 60.70.
  42. Philippians 4:17 tn Grk “Not that I am seeking the gift.” The phrase “I do not say this…” has been supplied in the translation to complete the thought for the modern reader.
  43. Philippians 4:21 tn Or perhaps, “The brothers and sisters” (so TEV, TNIV; cf. NRSV “The friends”; CEV “The Lord’s followers”) If “brothers” refers to Paul’s traveling companions, it is probably that only men are in view (cf. NAB, NLT). Since v. 22 mentions “all the saints,” which presumably includes everyone, it is more probable here that only Paul’s traveling companions are in view.
  44. Philippians 4:23 tc Most witnesses, including several significant ones (P46 א A D Ψ 33 1175 1241 1505 2464 M lat sy bo), have ἀμήν (amēn, “amen”) at the end of this letter, while an impressive combination of Alexandrian and Western mss (B F G 075 6 075 1739* 1881 sa Ambst) lack the valedictory particle. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Thus, on internal grounds, with sufficient support from external evidence, the preferred reading is the omission of ἀμήν.
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1 Timothy 1-2
New English Translation

Salutation

1 From Paul,[a] an apostle of Christ Jesus by the command of God our Savior[b] and of Christ Jesus our hope, 2 to Timothy, my genuine child in the faith. Grace, mercy, and peace from God the Father and Christ Jesus our Lord!

Timothy’s Task in Ephesus

3 As I urged you when I was leaving for Macedonia, stay on in Ephesus to instruct[c] certain people not to spread false teachings,[d] 4 nor to occupy themselves with myths and interminable genealogies.[e] Such things promote useless speculations rather than God’s redemptive plan[f] that operates by faith. 5 But the aim of our instruction[g] is love that comes from a pure heart, a good conscience, and a sincere faith.[h] 6 Some have strayed from these and turned away to empty discussion. 7 They want to be teachers of the law, but they do not understand what they are saying or the things they insist on so confidently.[i]

8 But we know that the law is good if someone uses it legitimately, 9 realizing that law[j] 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, 10 sexually immoral people, practicing homosexuals,[k] kidnappers, liars, perjurers—in fact, for any who live contrary to sound teaching. 11 This[l] accords with the glorious gospel of the blessed God[m] that was entrusted to me.[n]

12 I am grateful to the one who has strengthened me, Christ Jesus our Lord, because he considered me faithful in putting me into ministry, 13 even though I was formerly a blasphemer and a persecutor, and an arrogant[o] man. But I was treated with mercy because I acted ignorantly in unbelief, 14 and our Lord’s grace was abundant, bringing faith and love in Christ Jesus.[p] 15 This saying[q] is trustworthy and deserves full acceptance: “Christ Jesus came into the world to save sinners”—and I am the worst of them![r] 16 But here is why I was treated with mercy: so that[s] in me as the worst,[t] Christ Jesus could demonstrate his utmost patience, as an example for those who are going to believe in him for eternal life. 17 Now to the eternal king,[u] immortal, invisible, the only[v] God, be honor and glory forever and ever![w] Amen.

18 I put this charge[x] before you, Timothy my child, in keeping with the prophecies once spoken about you,[y] in order that with such encouragement[z] you may fight the good fight. 19 To do this[aa] you must hold firmly to faith and a good conscience, which some have rejected and so have suffered shipwreck in regard to the faith. 20 Among these are Hymenaeus and Alexander, whom I handed over to Satan[ab] to be taught not to blaspheme.

Prayer for All People

2 First of all, then, I urge that requests,[ac] prayers, intercessions, and thanks be offered on behalf of all people,[ad] 2 even for kings[ae] and all who are in authority, that we may lead a peaceful and quiet life in all godliness and dignity. 3 Such prayer for all[af] is good and welcomed before God our Savior, 4 since he wants[ag] all people[ah] to be saved and to come to a knowledge of the truth. 5 For there is one God and one intermediary[ai] between God and humanity, Christ Jesus, himself human,[aj] 6 who gave himself as a ransom for all, revealing God’s purpose at his appointed time.[ak] 7 For this I was appointed a preacher and apostle—I am telling the truth;[al] I am not lying—and a teacher of the Gentiles in faith and truth. 8 So I want the men[am] in every place to pray,[an] lifting up holy hands[ao] without anger or dispute.

Conduct of Women

9 Likewise[ap] the women are to dress[aq] in suitable apparel, with modesty and self-control.[ar] Their adornment must not be[as] with braided hair and gold or pearls or expensive clothing, 10 but with good deeds, as is proper for women who profess reverence for God. 11 A woman must learn[at] quietly with all submissiveness. 12 But I do not allow[au] a woman to teach or exercise authority[av] over a man. She must remain quiet.[aw] 13 For Adam was formed first and then Eve. 14 And Adam was not deceived, but the woman, because she was fully deceived,[ax] fell into transgression.[ay] 15 But she will be delivered through childbearing,[az] if she[ba] continues in faith and love and holiness with self-control.

Footnotes

  1. 1 Timothy 1:1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
  2. 1 Timothy 1:1 sn God our Savior. Use of the title “Savior” for God the Father is characteristic of 1 Timothy, 2 Timothy, and Titus. It occurs six times in these letters, but only twice elsewhere in the NT. However, it occurs commonly in the OT, especially in Isaiah. It emphasizes the Father as the initiator and source of salvation.
  3. 1 Timothy 1:3 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.
  4. 1 Timothy 1:3 tn Grk “to teach other doctrines,” different from apostolic teaching (cf. 1 Tim 6:3).
  5. 1 Timothy 1:4 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).
  6. 1 Timothy 1:4 tc A few Western mss (D* latt Ir) read οἰκοδομήν (oikodomēn, “[God’s] edification”) rather than οἰκονομίαν (oikonomian, “[God’s] redemptive plan”), which is read by the earliest and best witnesses.tn More literally, “the administration of God that is by faith.”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.”
  7. 1 Timothy 1:5 tn Grk “the instruction,” referring to orthodox Christian teaching and ministry in general, in contrast to that of the false teachers mentioned in 1:3-4.
  8. 1 Timothy 1:5 tn Grk “love from a pure heart and a good conscience and a sincere faith.”
  9. 1 Timothy 1:7 tn The Greek reinforces this negation: “understand neither what they are saying nor the things they insist on…”
  10. 1 Timothy 1:9 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.
  11. 1 Timothy 1:10 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.
  12. 1 Timothy 1:11 tn A continuation of the preceding idea: Grk “teaching, according to the gospel.” This use of the law is in accord with the gospel entrusted to Paul (cf. Rom 7:7-16; Gal 3:23-26). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  13. 1 Timothy 1:11 tn Grk “the gospel of the glory of the blessed God.”
  14. 1 Timothy 1:11 tn Grk “with which I was entrusted.” The translation is more in line with contemporary English style.
  15. 1 Timothy 1:13 tn Or “violent,” “cruel.”
  16. 1 Timothy 1:14 tn Grk “with faith and love in Christ Jesus.”
  17. 1 Timothy 1:15 tn Grk “the saying,” referring to the following citation (see 1 Tim 3:1; 4:9; 2 Tim 2:11; Titus 3:8 for other occurrences of this phrase).
  18. 1 Timothy 1:15 tn Grk “of whom I am the first.”
  19. 1 Timothy 1:16 tn Grk “but because of this I was treated with mercy, so that…”
  20. 1 Timothy 1:16 tn Grk “in me first,” making the connection with the last phrase of v. 15.
  21. 1 Timothy 1:17 tn Or more literally, “king of the ages.”
  22. 1 Timothy 1:17 tc Most later witnesses (א2 D1 Hc Ψ 1175 1241 1881 M al) have “wise” (σόφῳ, sophō) here (thus, “the only wise God”), while the earlier and better witnesses (א* A D* F G H* 33 1739 lat co) lack this adjective. Although it could be argued that the longer reading is harder since it does not as emphatically affirm monotheism, it is more likely that scribes borrowed σόφῳ from Rom 16:27 (Rom 14:26 in M) where μόνῳ σόφῳ θεῷ (monō sophō theō, “the only wise God”) is textually solid. It is difficult to explain why Alexandrian and Western scribes would omit “wise” in 1 Tim 1:17 while keeping it in Rom 16:27 for a similar benedition.
  23. 1 Timothy 1:17 tn Grk “unto the ages of the ages,” an emphatic way of speaking about eternity in Greek.
  24. 1 Timothy 1:18 sn This charge refers to the task Paul described to Timothy in vv. 3-7 above.
  25. 1 Timothy 1:18 sn The prophecies once spoken about you were apparently spoken at Timothy’s ordination (cf. 1 Tim 4:14) and perhaps spoke of what God would do through him. Thus they can encourage him in his work, as the next clause says.
  26. 1 Timothy 1:18 tn Grk “that by them you might fight…” (a reference to the prophecies which can encourage him in his work).
  27. 1 Timothy 1:19 tn In Greek this continues the same sentence from v. 18, a participle showing the means by which Timothy will accomplish his task: Grk “fight the good fight, holding firmly…”
  28. 1 Timothy 1:20 sn The expression handed over to Satan refers to an act of discipline mentioned by Paul here and in 1 Cor 5:5, with a remedial goal, not a punitive one. The Greek word translated taught in this verse is used of “discipline, training of children” to lead them to correct behavior.
  29. 1 Timothy 2:1 tn Or “petitions.”
  30. 1 Timothy 2:1 tn Grk “all men,” but here ἀνθρώπων (anthrōpōn) is used generically, referring to both men and women.
  31. 1 Timothy 2:2 tn For “even for kings” the Greek says simply “for kings.”
  32. 1 Timothy 2:3 tn Grk “this”; the referent (such prayer for all, referring to vv. 1-2) is specified in the translation for clarity.
  33. 1 Timothy 2:4 tn Grk “who wants…” (but showing why such prayer is pleasing to God).
  34. 1 Timothy 2:4 tn Grk “all men,” but here ἀνθρώπους (anthrōpous) is used generically, referring to both men and women.
  35. 1 Timothy 2:5 tn Traditionally this word (μεσίτης, mesitēs) 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.
  36. 1 Timothy 2:5 tn Grk “one mediator between God and mankind, the human, Christ Jesus.”
  37. 1 Timothy 2:6 sn Revealing God’s purpose at his appointed time is a difficult expression without clear connection to the preceding, literally “a testimony at the proper time.” This may allude to testimony about Christ’s atoning work given by Paul and others (as v. 7 mentions). But it seems more likely to identify Christ’s death itself as a testimony to God’s gracious character (as vv. 3-4 describe). This testimony was planned from all eternity, but now has come to light at the time God intended, in the work of Christ. See 2 Tim 1:9-10; Titus 2:11-14; 3:4-7 for similar ideas.
  38. 1 Timothy 2:7 tc Most mss (א* D2 H 33vid 1241 M al) have ἐν Χριστῷ (en Christō) after λέγω (legō) to read “I am telling the truth in Christ,” but this is probably an assimilation to Rom 9:1. Further, the witnesses that lack this phrase are early, significant, and well distributed (א2 A D* F G P Ψ 6 81 1175 1739 1881 al lat sy co). It is difficult to explain the shorter reading if it is not authentic.
  39. 1 Timothy 2:8 tn The word translated “men” here (ἀνήρ, anēr) refers to adult males, not people in general. Note the command given to “the women” in v. 9.
  40. 1 Timothy 2:8 sn To pray. In this verse Paul resumes and concludes the section about prayer begun in 2:1-2. 1 Tim 2:3-7 described God’s concern for all people as the motive for such prayer.
  41. 1 Timothy 2:8 sn Paul uses a common ancient posture in prayer (lifting up holy hands) as a figure of speech for offering requests from a holy life (without anger or dispute).
  42. 1 Timothy 2:9 tc ‡ Most witnesses have καὶ τάς (kai tas; so D1 Ψ 1241 1505 1881 M al) or simply καί (א2 D* F G 6 365 1739) after ὡσαύτως (hōsautōs). A few significant witnesses lack such words (א* A H P 33 81 1175). 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 majuscule 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. NA28 has the καί in brackets, indicating doubts as to its authenticity.
  43. 1 Timothy 2:9 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.”
  44. 1 Timothy 2:9 tn This word and its cognates are used frequently in the Pastoral Epistles. It means “moderation,” “sobriety,” “decency,” “sensibleness,” or “sound judgment.”
  45. 1 Timothy 2:9 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.
  46. 1 Timothy 2:11 tn Or “receive instruction.”
  47. 1 Timothy 2:12 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.
  48. 1 Timothy 2:12 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”).
  49. 1 Timothy 2:12 tn Grk “but to be in quietness.” The phrase ἐν ἡσυχίᾳ (en hēsuchia) is used in Greek literature either of absolute silence or of a quiet demeanor.
  50. 1 Timothy 2:14 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.
  51. 1 Timothy 2:14 tn Grk “has come to be in transgression” (with an emphasis on the continuing consequences of that fall).
  52. 1 Timothy 2:15 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 maternal mortality rate while giving birth). (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, sōthēsētai) 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).
  53. 1 Timothy 2:15 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.
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