chevron-left All Reading Plans / M’Cheyne Bible Reading Plan / Family: Leviticus 20; Psalm 25. Secret: Ecclesiastes 3; 1 Timothy 5. (New English Translation)
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M’Cheyne Bible Reading Plan

The classic M'Cheyne plan--read the Old Testament, New Testament, and Psalms or Gospels every day.
Duration: 365 days
New English Translation (NET)
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Leviticus 20

Prohibitions against Illegitimate Family Worship

20 The Lord spoke to Moses: 2 “You are to say to the Israelites, ‘Any man from the Israelites (or any of the resident foreigners[a] who live in Israel) who gives any of his children[b] to Molech[c] must be put to death; the people of the land must pelt him with stones.[d] 3 I myself will set my face[e] against that man and cut him off from the midst of his people,[f] because he has given some of his children to Molech and thereby defiled my sanctuary and profaned my holy name.[g] 4 If, however, the people of the land shut their eyes[h] to that man[i] when he gives some of his children to Molech so that they do not put him to death, 5 I myself will set my face against that man and his clan. I will cut off from the midst of the people both him and all who follow after him in spiritual prostitution,[j] committing prostitution by worshiping Molech.[k]

Prohibition against Spiritists and Mediums[l]

6 “‘The person who turns to the spirits of the dead and familiar spirits[m] to commit prostitution by going after them, I will set my face[n] against that person and cut him off from the midst of his people.

Exhortation to Holiness and Obedience

7 “‘You must sanctify yourselves and be holy, because I am the Lord your God. 8 You must be sure to obey my statutes.[o] I am the Lord who sanctifies you.

Family Life and Sexual Prohibitions[p]

9 “‘If anyone[q] curses his father or mother[r] he must be put to death. He has cursed his father or mother; his blood guilt is on himself.[s] 10 If a man[t] commits adultery with his neighbor’s wife,[u] both the adulterer and the adulteress must be put to death. 11 If a man goes to bed with[v] his father’s wife, he has exposed his father’s nakedness.[w] Both of them must be put to death; their blood guilt is on themselves.[x] 12 If a man goes to bed[y] with his daughter-in-law, both of them must be put to death. They have committed perversion;[z] their blood guilt is on themselves. 13 If a man goes to bed with[aa] a male as one goes to bed with a woman,[ab] the two of them have committed an abomination. They must be put to death; their blood guilt is on themselves. 14 If a man has marital relations with both a woman and her mother,[ac] it is lewdness.[ad] Both he and they must be burned to death,[ae] so there is no lewdness in your midst. 15 If a man has sexual relations[af] with any animal, he must be put to death, and you must kill the animal. 16 If a woman approaches any animal to copulate with it, you must kill the woman, and the animal must be put to death; their blood guilt is on themselves.

17 “‘If a man has marital relations with[ag] his sister, whether the daughter of his father or of his mother, so that he sees her nakedness and she sees his nakedness, it is a disgrace. They must be cut off in the sight of the children of their people.[ah] He has exposed his sister’s nakedness; he will bear his punishment for iniquity.[ai] 18 If a man goes to bed[aj] with a menstruating woman and uncovers her nakedness, he has laid bare her fountain of blood and she has exposed the fountain of her blood, so both of them[ak] must be cut off from the midst of their people. 19 You must not expose the nakedness of your mother’s sister or your father’s sister, for such a person has exposed his own close relative.[al] They must bear their punishment for iniquity.[am] 20 If a man goes to bed[an] with his aunt, he has exposed his uncle’s nakedness; they must bear responsibility for their sin, they will die childless. 21 If a man has marital relations with[ao] his brother’s wife, it is indecency. He has exposed his brother’s nakedness;[ap] they will be childless.

Exhortation to Holiness and Obedience

22 “‘You must be sure to obey all my statutes and regulations,[aq] so that[ar] the land to which I am about to bring you to take up residence does not vomit you out. 23 You must not walk in the statutes of the nations[as] which I am about to drive out before you, because they have done all these things and I am filled with disgust against them. 24 So I have said to you: You yourselves will possess their land and I myself will give it to you for a possession, a land flowing with milk and honey. I am the Lord your God who has set you apart from the other peoples.[at] 25 Therefore you must distinguish[au] between the clean animal and the unclean, and between the unclean bird and the clean, and you must not make yourselves detestable by means of an animal or bird or anything that creeps on the ground—creatures[av] I have distinguished for you as unclean.[aw] 26 You must be holy to me because I, the Lord, am holy, and I have set you apart from the other peoples to be mine.

Prohibition against Spiritists and Mediums

27 “‘A man or woman who[ax] has in them a spirit of the dead or a familiar spirit[ay] must be put to death. They must pelt them with stones;[az] their blood guilt is on themselves.’”

Footnotes

  1. Leviticus 20:2 tn The noun “foreigner” (גֵּר; ger) is based on the same verbal root as “lives” (גּוּר; gur), which means “to sojourn, to dwell as an alien.” On the Hebrew ger (גֵּר) “resident foreigner” see notes at Exod 12:19 and Deut 29:11.
  2. Leviticus 20:2 tn Heb “his seed” (so KJV, ASV); likewise in vv. 3-4.
  3. Leviticus 20:2 tn Regarding Molech and Molech worship see the note on Lev 18:21.
  4. Leviticus 20:2 tn This is not the most frequently-used Hebrew verb for stoning (see instead סָקַל, saqal), but a word that refers to the action of throwing, slinging, or pelting someone with stones (רָגָם, ragam; see HALOT 1187 s.v. רגם qal.a, and B. A. Levine, Leviticus [JPSTC], 136).
  5. Leviticus 20:3 tn Heb “And I, I shall give my faces.”
  6. Leviticus 20:3 sn On the “cut off” penalty see the notes on Lev 7:20 and 17:4.
  7. Leviticus 20:3 tn Heb “for the sake of defiling my sanctuary and to profane my holy name.”
  8. Leviticus 20:4 tn Heb “And if shutting [infinitive absolute] they shut [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.
  9. Leviticus 20:4 tn Heb “from that man” (so ASV); NASB “disregard that man.”
  10. Leviticus 20:5 tn The adjective “spiritual” has been supplied in the translation to clarify that this is not a reference to literal prostitution, but figuratively compares idolatry to prostitution.
  11. Leviticus 20:5 tn Heb “to commit harlotry after Molech.” The translation employs “worshiping” here for clarity (cf. NAB, NCV, TEV, CEV, NLT). On the “cut off” penalty see the note on Lev 7:20.
  12. Leviticus 20:6 sn For structure and coherence in Lev 20:6-27 see the note on v. 27 below.
  13. Leviticus 20:6 tn See the note on the phrase “familiar spirits” in Lev 19:31 above.
  14. Leviticus 20:6 tn Heb “I will give my faces.”
  15. Leviticus 20:8 tn Heb “And you shall keep my statutes and you shall do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 22:31, etc.).
  16. Leviticus 20:9 sn Compare the regulations in Lev 18:6-23.
  17. Leviticus 20:9 tn Heb “If a man a man who.”
  18. Leviticus 20:9 tn Heb “makes light of his father and his mother.” Almost all English versions render this as some variation of “curses his father or mother.”
  19. Leviticus 20:9 tn Heb “his blood [plural] is in him.” Cf. NAB “he has forfeited his life”; TEV “is responsible for his own death.”sn The rendering “blood guilt” refers to the fact that the shedding of blood brings guilt on those who shed it illegitimately (even the blood of animals shed illegitimately, Lev 17:4; cf. the background of Gen 4:10-11). If the community performs a legitimate execution, however, the blood guilt rests on the person who has been legitimately executed (see the remarks and literature cited in J. E. Hartley, Leviticus [WBC], 328).
  20. Leviticus 20:10 tn Heb “And a man who.” The syntax here and at the beginning of the following verses elliptically mirrors that of v. 9, which justifies the rendering as a conditional clause.
  21. Leviticus 20:10 tc The reading of the LXX minuscule mss has been followed here (see the BHS footnote a-a). The MT has a dittography, repeating “a man who commits adultery with the wife of” (see the explanation in J. E. Hartley, Leviticus [WBC], 328). The duplication found in the MT is reflected in some English versions, e.g., KJV, ASV, NASB, NIV.
  22. Leviticus 20:11 tn Heb “lies down with.” The verb שָׁכַב (shakav) “to lie down” acts as a euphemism, implying going to bed for sexual relations.
  23. Leviticus 20:11 sn See the note on Lev 18:7 above.
  24. Leviticus 20:11 tn See the note on v. 9 above.
  25. Leviticus 20:12 tn Heb “lies down with.” See note at v. 11.
  26. Leviticus 20:12 tn The Hebrew term תֶּבֶל (tevel, “perversion”) derives from the verb “to mix; to confuse” (cf. KJV, ASV “they have wrought confusion”).
  27. Leviticus 20:13 tn Heb “lies down with.” See note at v. 11.
  28. Leviticus 20:13 tn Heb “[as the] lyings of a woman.” The specific reference here is to homosexual intercourse between males.
  29. Leviticus 20:14 tn Heb “takes a woman and her mother.” The verb לָקַח (laqakh) is sometimes used idiomatically with אִשָּׁה (ʾishah) to mean “take a wife,” or “marry,” and may mean that here (cf. NIV, NASB). But the same expression in v. 21 probably does not imply marriage itself, but only the sexual act of marriage. This chapter uses different expressions for sexual relations, though the subtleties for exegesis are not clear. Since this Hebrew expression can imply marriage, the translation uses “marital relations” as the metaphor in vv. 14, 17, and 21.
  30. Leviticus 20:14 tn Regarding “lewdness,” see the note on Lev 18:17 above.
  31. Leviticus 20:14 tn Heb “in fire they shall burn him and them.” The active plural verb sometimes requires a passive translation (GKC 460 §144.f, g), esp. when no active plural subject has been expressed in the context. The present translation specifies “burned to death” because the traditional rendering “burnt with fire” (KJV, ASV; NASB “burned with fire”) could be understood to mean “branded” or otherwise burned, but not fatally.
  32. Leviticus 20:15 tn See the note on Lev 18:20 above.
  33. Leviticus 20:17 tn The Hebrew verb לָקַח (laqakh) “to take” sometimes means to take a woman in marriage (cf. Gen 34:16; Lev 20:14; and see HALOT 534 s.v. לקח) as understood by, e.g., NIV, NCV, TEV, CEV. It is possible that expression here simply means to have sexual relations, or that it does so in combination with the following two clauses. See note at v. 14.
  34. Leviticus 20:17 tn Regarding the “cut off” penalty, see the note on Lev 7:20.
  35. Leviticus 20:17 tn See the note on Lev 17:16 above.
  36. Leviticus 20:18 tn Heb “lies down with.” See note at v. 11.
  37. Leviticus 20:18 tn Heb “and the two of them.”
  38. Leviticus 20:19 tn Heb “his flesh.”
  39. Leviticus 20:19 tn See the note on Lev 17:16 above.
  40. Leviticus 20:20 tn Heb “lies down with.” See note at v. 11.
  41. Leviticus 20:21 tn Heb “takes.” See notes at vv. 14 and 17. sn It must be assumed that the brother is still alive in this situation, since Deut 25:5 requires a man to marry his brother’s widow and have a child in his brother’s name. It is less clear whether the brother in this case has divorced his wife.
  42. Leviticus 20:21 sn See the note on Lev 18:7 above.
  43. Leviticus 20:22 tn Heb “And you shall keep all my statutes and all my regulations and you shall do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 22:31, etc.).
  44. Leviticus 20:22 tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.
  45. Leviticus 20:23 tc One medieval Hebrew ms, Smr, and all the major ancient versions have the plural “nations.” Some English versions retain the singular (e.g., KJV, ASV, NASB, NRSV); others have the plural “nations” (e.g., NAB, NIV) and still others translate as “people” (e.g., TEV, NLT).
  46. Leviticus 20:24 tc Here and with the same phrase in v. 26, the LXX adds “all,” resulting in the reading “all the peoples.”
  47. Leviticus 20:25 tn Heb “And you shall distinguish.” The verb is the same as “set apart” at the end of the previous verse. The fact that God had “set them apart” from the other peoples around them called for them to “distinguish between” the clean and the unclean, etc.
  48. Leviticus 20:25 tn The word “creatures” has been supplied in the translation to make it clear that the following relative clause modifies the animal, bird, or creeping thing mentioned earlier, and not the ground itself.
  49. Leviticus 20:25 tc The MT has “to defile,” but Smr, LXX, and Syriac have “to uncleanness.”
  50. Leviticus 20:27 tc Smr, LXX, Syriac, and some Targum mss have the relative pronoun אֲשֶׁר (ʾasher, “who, which”), rather than the MT’s כִּי (ki, “for, because, that”).
  51. Leviticus 20:27 tn See the note on the phrase “familiar spirit” in Lev 19:31 above.
  52. Leviticus 20:27 tc Smr and LXX have “you [plural] shall pelt them with stones.”tn This is not the most frequently-used Hebrew verb for stoning, but a word that refers to the action of throwing, slinging, or pelting someone with stones (see the note on v. 2 above).sn At first glance Lev 20:27 appears to be out of place but, on closer examination, one could argue that it constitutes the back side of an envelope around the case laws in 20:9-21, with Lev 20:6 forming the front of the envelope (note also that execution of mediums and spiritists by stoning in v. 27 is not explicitly stated in v. 6). This creates a chiastic structure: prohibition against mediums and spiritists (vv. 6 and 27), variations of the holiness formula (vv. 7 and 25-26), and exhortations to obey the Lord’s statutes (and judgments; vv. 8 and 22-24). Again, in the middle are the case laws (vv. 9-21).
Psalm 25

Psalm 25[a]

By David.

25 O Lord, I come before you in prayer.[b]
2 My God, I trust in you.
Please do not let me be humiliated;
do not let my enemies triumphantly rejoice over me.
3 Certainly none who rely on you will be humiliated.
Those who deal in treachery will be thwarted[c] and humiliated.
4 Make me understand your ways, O Lord.
Teach me your paths.[d]
5 Guide me into your truth[e] and teach me.
For you are the God who delivers me;
on you I rely all day long.
6 Remember[f] your compassionate and faithful deeds, O Lord,
for you have always acted in this manner.[g]
7 Do not hold against me[h] the sins of my youth[i] or my rebellious acts.
Because you are faithful to me, extend to me your favor, O Lord.[j]
8 The Lord is both kind and fair;[k]
that is why he teaches sinners the right way to live.[l]
9 May he show[m] the humble what is right.[n]
May he teach[o] the humble his way.
10 The Lord always proves faithful and reliable[p]
to those who follow the demands of his covenant.[q]
11 For the sake of your reputation,[r] O Lord,
forgive my sin, because it is great.[s]
12 The Lord shows his faithful followers
the way they should live.[t]
13 They experience his favor;[u]
their descendants[v] inherit the land.[w]
14 The Lord’s loyal followers receive his guidance,[x]
and he reveals his covenantal demands to them.[y]
15 I continually look to the Lord for help,[z]
for he will free my feet from the enemy’s net.[aa]
16 Turn toward me and have mercy on me,
for I am alone[ab] and oppressed.
17 Deliver me from my distress;[ac]
rescue me from my suffering.[ad]
18 See my pain and suffering.
Forgive all my sins.[ae]
19 Watch my enemies, for they outnumber me;
they hate me and want to harm me.[af]
20 Protect me[ag] and deliver me!
Please do not let me be humiliated,
for I have taken shelter in you.
21 May integrity and godliness protect me,
for I rely on you.
22 O God, rescue[ah] Israel
from all their distress![ai]

Footnotes

  1. Psalm 25:1 sn Psalm 25. The psalmist asks for divine protection, guidance and forgiveness as he affirms his loyalty to and trust in the Lord. This psalm is an acrostic; every verse begins with a successive letter of the Hebrew alphabet, except for v. 18, which, like v. 19, begins with ר (resh) instead of the expected ק (qof). The final verse, which begins with פ (pe), stands outside the acrostic scheme.
  2. Psalm 25:1 tn Heb “to you, O Lord, my life I lift up.” To “lift up” one’s “life” to the Lord means to express one’s trust in him through prayer. See Pss 86:4; 143:8.
  3. Psalm 25:3 tn Heb “those who deal in treachery in vain.” The adverb רֵיקָם (reqam, “in vain”) probably refers to the failure (or futility) of their efforts. Another option is to understand it as meaning “without cause” (cf. NIV “without excuse”; NRSV “wantonly treacherous”).
  4. Psalm 25:4 sn Teach me your paths. In this context the Lord’s “ways” and “paths” refer to the moral principles which the Lord prescribes for his followers. See vv. 8-10.
  5. Psalm 25:5 sn The Lord’s commandments are referred to as truth here because they are a trustworthy and accurate expression of the divine will.
  6. Psalm 25:6 tn That is, “remember” with the intention of repeating.
  7. Psalm 25:6 tn Heb “for from antiquity [are] they.”
  8. Psalm 25:7 tn Heb “do not remember,” with the intention of punishing.
  9. Psalm 25:7 sn That is, the sins characteristic of youths, who lack moral discretion and wisdom.
  10. Psalm 25:7 tn Heb “according to your faithfulness, remember me, you, for the sake of your goodness, O Lord.”
  11. Psalm 25:8 tn Heb “good and just.”
  12. Psalm 25:8 tn Heb “teaches sinners in the way.”
  13. Psalm 25:9 tn The prefixed verbal form is jussive; the psalmist expresses his prayer.
  14. Psalm 25:9 tn Heb “may he guide the humble into justice.” The Hebrew term עֲנָוִים (ʿanavim, “humble”) usually refers to the oppressed, but in this context, where the psalmist confesses his sin and asks for moral guidance, it apparently refers to sinners who humble themselves before God and seek deliverance from their sinful condition.
  15. Psalm 25:9 tn The prefixed verbal form is interpreted as a jussive (it stands parallel to the jussive form, “may he guide”).
  16. Psalm 25:10 tn Heb “all the paths of the Lord are faithful and trustworthy.” The Lord’s “paths” refer here to his characteristic actions.
  17. Psalm 25:10 tn Heb “to the ones who keep his covenant and his testimonies.”
  18. Psalm 25:11 tn Heb “name.” By forgiving the sinful psalmist, the Lord’s reputation as a merciful God will be enhanced.
  19. Psalm 25:11 sn Forgive my sin, because it is great. The psalmist readily admits his desperate need for forgiveness.
  20. Psalm 25:12 tn Heb “Who is this man, the one who fears the Lord? He will instruct him in the way he should choose.” The singular (note “man”) is representative here (see v. 14, where the plural is used), and has thus been translated as a plural (“followers…they”).
  21. Psalm 25:13 tn Heb “his life in goodness dwells.” The singular is representative (see v. 14).
  22. Psalm 25:13 tn Or “offspring”; Heb “seed.”
  23. Psalm 25:13 tn Or “earth.”
  24. Psalm 25:14 tn Heb “the advice of the Lord belongs to those who fear him.”
  25. Psalm 25:14 tn Heb “and his covenant, to make them know.”
  26. Psalm 25:15 tn Heb “my eyes continually [are] toward the Lord.”
  27. Psalm 25:15 tn Heb “for he will bring out from a net my feet.” The hostility of the psalmist’s enemies is probably in view (see v. 19).
  28. Psalm 25:16 tn That is, helpless and vulnerable.
  29. Psalm 25:17 tc Heb “the distresses of my heart, they make wide.” The text makes little if any sense as it stands, unless this is an otherwise unattested intransitive use of the Hiphil of רָחַב (rakhav, “be wide”). It is preferable to emend the form הִרְחִיבוּ (hirkhivu; Hiphil perfect third plural “they make wide”) to הַרְחֵיב (harkhev; Hiphil imperative masculine singular “make wide”). (The final vav [ו] can be joined to the following word and taken as a conjunction.) In this case one can translate, “[in/from] the distresses of my heart, make wide [a place for me],” that is, “deliver me from the distress I am experiencing.” For the expression “make wide [a place for me],” see Ps 4:1.
  30. Psalm 25:17 tn Heb “from my distresses lead me out.”
  31. Psalm 25:18 tn Heb “lift up all my sins.”
  32. Psalm 25:19 tn Heb “see my enemies for they are numerous, and [with] violent hatred they hate me.”
  33. Psalm 25:20 tn Or “my life.”
  34. Psalm 25:22 tn Or “redeem.”
  35. Psalm 25:22 tn Heb “his distresses.”sn O God, rescue Israel from all their distress. It is possible that the psalmist speaks on behalf of the nation throughout this entire psalm. Another option is that v. 22 is a later addition to the psalm which applies an original individual lament to the covenant community. If so, it may reflect an exilic setting.
Ecclesiastes 3

A Time for All Events in Life

3 For everything[a] there is an appointed time,[b]
and an appropriate time[c] for every activity[d] on earth:[e]
2 A time to be born,[f] and a time to die;[g]
a time to plant, and a time to uproot what was planted;
3 a time to kill, and a time to heal;
a time to break down, and a time to build up;
4 a time to weep, and a time to laugh;
a time to mourn, and a time to dance.
5 A time to throw away stones, and a time to gather stones;
a time to embrace, and a time to refrain from embracing;
6 a time to search, and a time to give something up as lost;[h]
a time to keep, and a time to throw away;
7 a time to rip, and a time to sew;
a time to keep silent, and a time to speak.
8 A time to love, and a time to hate;
a time for war, and a time for peace.

Man is Ignorant of God’s Timing

9 What benefit can a worker[i] gain from his toil?[j]
10 I have observed the burden
that God has given to people[k] to keep them occupied.
11 God has made everything fit beautifully[l] in its appropriate time,
but[m] he has also placed ignorance[n] in the human heart[o]
so that[p] people[q] cannot discover what God has ordained,[r]
from the beginning to the end[s] of their lives.[t]

Enjoy Life in the Present

12 I have concluded[u] that there is nothing better for people[v]
than[w] to be happy and to enjoy
themselves[x] as long as they live,
13 and also that everyone should eat and drink, and find enjoyment in all his toil,
for these things[y] are a gift from God.

God’s Sovereignty

14 I also know that whatever God does will endure forever;
nothing can be added to it, and nothing taken away from it.
God has made it this way, so that men will fear him.
15 Whatever exists now has already been, and whatever will be has already been;
for God will seek to do again[z] what has occurred[aa] in the past.[ab]

The Problem of Injustice and Oppression

16 I saw something else on earth:[ac]
In the place of justice, there was wickedness,
and in the place of fairness,[ad] there was wickedness.
17 I thought to myself, “God will judge both the righteous and the wicked;
for there is an appropriate time for every activity,
and there is a time of judgment[ae] for every deed.”
18 I also thought to myself, “It is[af] for the sake of people,[ag]
so God can clearly[ah] show[ai] them that they are like animals.
19 For the fate of humans[aj] and the fate of animals are the same:
As one dies, so dies the other; both have the same breath.
There is no advantage for humans over animals,
for both are fleeting.
20 Both go to the same place,
both come from the dust,
and to dust both return.
21 Who really knows if the human spirit[ak] ascends upward,
and the animal’s spirit descends into the earth?”
22 So I perceived there is nothing better than for people[al] to enjoy their work,[am]
because that is their[an] reward;
for who can show them what the future holds?[ao]

Footnotes

  1. Ecclesiastes 3:1 tn Verse 1 is arranged in an ABB’A’ chiasm (לַכֹּל זְמָן וְעֵת לְכָל־חֵפֶץ, lakkol zeman veʿet lekhol khefets): (A) “for everything”; (B) “a season”; (B’) “a time”; (A’) “for every matter.” The terms “season” (זְמָן, zeman) and “time” (עֵת, ʿet) are parallel. In the light of its parallelism with “every matter” (כָל־חֵפֶץ, khol khefets), the term “everything” (כָל, khol) must refer to events and situations in life.
  2. Ecclesiastes 3:1 tn The noun זְמָן (zeman) denotes “appointed time” or “appointed hour” (HALOT 273 s.v. זְמָן; BDB 273 s.v. זְמָן; see Eccl 3:1; Esth 9:27, 31; Neh 2:6; Sir 43:7), e.g., the appointed or designated time for the Jewish feasts (Esth 9:27, 31), the length of time that Nehemiah set for his absence from Susa (Neh 2:6), and the appointed times in the Jewish law for the months to begin (Sir 43:7). It is used in parallelism with מועד (“appointed time”), i.e., מועד ירח (“the appointed time of the moon”) parallels זמני חק (“the appointed times of the law”; Sir 43:7). The related verb, a Pual of זָמַן (zaman), means “to be appointed” (HALOT 273 s.v. זְמָן); e.g. Ezra 10:14; Neh 10:35; 13:31. These terms may be related to the noun I זִמָּה (zimmah, “plan; intention”; Job 17:11; HALOT 272 s.v. I זִמָּה) and מְזִמָּה (mezimmah, “purpose; plan; project”), e.g., the purposes of God (Job 42:2; Jer 23:20; 30:24; 51:11) and man’s plan (Isa 5:12); see HALOT 566 s.v. מְזִמָּה; BDB 273 s.v. מְזִמָּה.sn Verses 1-8 refer to God’s appointed time-table for human activities or actions whose most appropriate time is determined by men. Verses 9-15 state that God is ultimately responsible for the time in which events in human history occur. This seems to provide a striking balance between the sovereignty of God and the responsibility of man. Man does what God has willed, but man also does what he “pleases” (see note on the word “matter” in 3:1).
  3. Ecclesiastes 3:1 tn The noun עֵת (ʿet, “point in time”) has a basic two-fold range of meanings: (1) “time of an event” and (2) “time for an event” (BDB 773 s.v. עֵת). The latter has subcategories: (a) “usual time,” (b) “the proper, suitable or appropriate time,” (c) “the appointed time,” and (d) “uncertain time” (Eccl 9:11). Here it connotes “a proper, suitable time for an event” (HALOT 900 s.v. עֵת 6; BDB s.v. עֵת 2.b). Examples: “the time for rain” (Ezra 10:13), “a time of judgment for the nations” (Ezek 30:3), “an appropriate time for every occasion” (Eccl 3:1), “the time when mountain goats are born” (Job 39:1), “the rain in its season” (Deut 11:14; Jer 5:24), “the time for the harvest” (Hos 2:11; Ps 1:3), “food in its season” (Ps 104:27), “no one knows his hour of destiny” (Eccl 9:12), “the right moment” (Eccl 8:5); cf. HALOT 900 s.v. עֵת 6.
  4. Ecclesiastes 3:1 tn The noun חֵפֶץ (khefets, here “matter, business”) has a broad range of meanings: (1) “delight; joy,” (2) “desire; wish; longing,” (3) “the good pleasure; will; purpose,” (4) “precious stones” (i.e., jewelry), i.e., what someone takes delight in, and (5) “matter; business,” as a metonymy of adjunct to what someone takes delight in (Eccl 3:1, 17; 5:7; 8:6; Isa 53:10; 58:3, 13; Pss 16:3; 111:2; Prov 31:13); see HALOT 340 s.v. חֵפֶץ 4; BDB 343 s.v. חֵפֶץ 4. It is also sometimes used in reference to the “good pleasure” of God, that is, his sovereign plan, e.g., Judg 13:23; Isa 44:28; 46:10; 48:14 (BDB 343 s.v. חֵפֶץ). While the theme of the sovereignty of God permeates Eccl 3:1-4:3, the content of 3:1-8 refers to human activities that are planned and purposed by man. The LXX translated it with πράγματι (pragmati, “matter”). The term is translated variously by modern English versions: “every purpose” (KJV, ASV), “every event” (NASB), “every delight” (NASB margin), “every affair” (NAB), “every matter” (RSV, NRSV), “every activity” (NEB, NIV), “every project” (MLB), and “every experience” (NJPS).
  5. Ecclesiastes 3:1 tn Heb “under heaven.”
  6. Ecclesiastes 3:2 tn The verb יָלָד (yalad, “to bear”) is used in the active sense of a mother giving birth to a child (HALOT 413 s.v. ילד; BDB 408 s.v. יָלָד). However, in light of its parallelism with “a time to die,” it should be taken as a metonymy of cause (i.e., to give birth to a child) for effect (i.e., to be born).
  7. Ecclesiastes 3:2 sn In 3:2-8, Qoheleth uses fourteen sets of merisms (a figure using polar opposites to encompass everything in between, that is, totality), e.g., Deut 6:6-9; Ps 139:2-3 (see E. W. Bullinger, Figures of Speech, 435).
  8. Ecclesiastes 3:6 tn The term לְאַבֵּד (leʾabbed, Piel infinitive construct from אָבַד, ʾavad, “to destroy”) means “to lose” (e.g., Jer 23:1) as the contrast with בָּקַשׁ (baqash, “to seek to find”) indicates (HALOT 3 s.v. I אבד; BDB 2 s.v. אבד 3). This is the declarative or delocutive-estimative sense of the Piel: “to view something as lost” (R. J. Williams, Hebrew Syntax, 28, §145; IBHS 403 §24.2g).
  9. Ecclesiastes 3:9 tn The term הָעוֹשֶׂה (haʿoseh, article plus Qal active participle ms from עָשַׂה, ʿasah, “to do”) functions substantively (“the worker”); see BDB 794 s.v. עָשַׂה II.1. This is a figurative description of man (metonymy of association), and plays on the repetition of עָשַׂה (verb: “to do,” noun: “work”) throughout the passage. In the light of God’s orchestration of human affairs, man’s efforts cannot change anything. It refers to man in general with the article functioning in a generic sense (see IBHS 244-45 §13.5.1f; Joüon 2:511 §137.m).
  10. Ecclesiastes 3:9 sn This rhetorical question is an example of negative affirmation, expecting a negative answer: “Man gains nothing from his toil!” (see E. W. Bullinger, Figures of Speech, 949-51). Any advantage that man might gain from his toil is nullified by his ignorance of divine providence.
  11. Ecclesiastes 3:10 tn Heb “the sons of man.”
  12. Ecclesiastes 3:11 sn The Hebrew adjective translated beautifully functions as a metonymy of effect (i.e., to appear beautiful) for cause (i.e., to make it fit): “to fit beautifully.” It is used in parallelism with Qoheleth’s term for evaluation: טוֹב (tov, “good”) in 5:17.
  13. Ecclesiastes 3:11 tn The word “but” does not appear in the Hebrew text, but is supplied in the translation for clarity.
  14. Ecclesiastes 3:11 tn Heb “darkness”; perhaps “eternity” or “the future.” The meaning of the noun עֹלָם (ʿolam) is debated. It may mean: (1) “ignorance”; (2) a time reference: (a) “eternity” or (b) “the future”; or (3) “knowledge” (less likely). The arguments for these options may be summarized: (1) Most suggest that עֹלָם is the defectively written form of עוֹלָם “duration; eternity” (e.g., Eccl 1:4; 2:16; 3:14; 9:6; 12:5); see BDB 762 s.v. III עוֹלָם 2.k. Within this school of interpretation, there are several varieties: (a) BDB 762 s.v. III עוֹלָם 2.k suggests that here it denotes “age [i.e., duration] of the world,” which is attested in postbiblical Hebrew. The term III עֹלָם “eternity” = “world” (Jastrow 1084 s.v. עָלַם III) is used in this sense in postbiblical Hebrew, mostly in reference to the Messianic age, or the world to come (e.g., Tg. Genesis 9:16; Tg. Onq. Exodus 21:6; Tg. Psalms 61:7). For example, “the world (עֹלָם) shall last six thousand years, and after one thousand years it shall be laid waste” (b. Rosh HaShanah 31a) and “the world (עֹלָם) to come” (b. Sotah 10b). The LXX and the Vulgate took the term in this sense. This approach was also adopted by several English translations: “the world” (KJV, Douay, ASV margin). (b) HALOT 799 s.v. עוֹלָם 5 and THAT 2:242 suggest that the term refers to an indefinite, unending future: “eternity future” or “enduring state referring to past and future” (see also BDB 762 s.v. III עוֹלָם 2.i). In this sense, the noun עֹלָם functions as a metonymy of association: “a sense of eternity,” but not in a philosophical sense (see J. Barr, Biblical Words for Time [SBT], 117, n. 4). This approach is supported by three factors: (i) the recurrence of עוֹלָם (“eternity”) in 3:14, (ii) the temporal qualification of the statement in the parallel clause (“from beginning to end”), and (iii) by the ordinary meaning of the noun as “eternity” (HALOT 798-799 s.v. עוֹלָם). The point would be that God has endowed man with an awareness of the extra-temporal significance of himself and his accomplishments (D. R. Glenn, “Ecclesiastes,” BKCOT, 984). This is the most frequent approach among English versions: “the timeless” (NAB), “eternity” (RSV, MLB, ASV, NASB, NIV, NJPS), “a sense of time past and time future” (NEB), and “a sense of past and future” (NRSV). (c) Other scholars suggest that עוֹלָם simply refers to the indefinite future: “the future,” that is, things to come (e.g., HALOT 799 s.v. עוֹלָם 2; BDB 762 s.v. III עוֹלָם 2.a; THAT 2:241). The plural עֹלָמִים (ʿolamim, “things to come”) was used in this sense in Eccl 1:10 (e.g., 1 Kgs 8:13 = 2 Chr 6:2; Pss 61:5; 77:8; 145:13; Dan 9:24; cf. HALOT 799 s.v. עוֹלָם 2). The point would simply be that God has not only ordained all the events that will take place in man’s life (3:1-8), but also preoccupies man with the desire to discover what will happen in the future in terms of the orchestration or timing of these events in his life (3:9-11). This fits well with the description of God’s orchestration of human events in their most appropriate time (3:1-10) and the ignorance of man concerning his future (3:11b). Elsewhere, Qoheleth emphasizes that man cannot learn what the future holds in store for him (e.g., 8:7, 17). This approach is only rarely adopted: “the future” (NJPS margin). (2) The second view is that עֹלָם is not defectively written עוֹלָם (“eternity”) but the segholate noun II עֶלֶם (ʿelem) that means “dark” (literal) or “ignorance; obscurity; secrecy” (figurative). The related noun תַּעֲלֻמָה (taʿalumah) means “hidden thing; secret,” and the related verb עָלַם (ʿalam) means “to hide; to conceal” (BDB 761 s.v. I עָלַם; HALOT 834-35 s.v. עלם). This is related to the Ugaritic noun “dark” and the Akkadian verb “to be black; to be dark” (see HALOT 834-35 s.v. עלם). In postbiblical Hebrew the root II עֶלֶם means (i) “secret” and (ii) “forgetfulness” (Jastrow 1084 s.v. עֶלֶם I). Thus the verse would mean that God has “obscured” man’s knowledge so that he cannot discover certain features of God’s program. This approach is adopted by Moffatt which uses the word “mystery.” Similarly, the term may mean “forgetfulness,” that is, God has plagued man with “forgetfulness” so that he cannot understand what God has done from the beginning to the end (e.g., Eccl 1:11). (3) The third view (Delitzsch) is to relate עֹלָם to a cognate Arabic root meaning “knowledge.” The point would be that God has endowed man with “knowledge,” but not enough for man to discover God’s eternal plan. This approach is only rarely adopted: “knowledge” (YLT).
  15. Ecclesiastes 3:11 tn Heb “in their heart.” The Hebrew term translated heart functions as a metonymy of association for man’s intellect, emotions, and will (BDB 524-25 s.v. לֵב 3-6, 9). Here, it probably refers to man’s intellectual capacities, as v. 11 suggests.
  16. Ecclesiastes 3:11 tn The compound preposition מִבְּלִי (mibbeli, preposition מִן [min] + negative particle בְּלִי [beli]) is used as a conjunction here. Elsewhere, it can express cause: “because there is no [or is not]” (e.g., Deut 9:28; 28:55; Isa 5:13; Ezek 34:5; Lam 1:4; Hos 4:6), consequence: “so that there is no [or is not]” (e.g., Ezek 14:5; Jer 2:15; 9:9-11; Zeph 3:6), or simple negation: “without” (e.g., Job 4:11, 20; 6:6; 24:7-8; 31:19). BDB 115 s.v. בְּלִי 3.c.β suggests the negative consequence: “so that not,” while HALOT 133 s.v. בְּלִי 5 suggests the simple negation: “without the possibility of.”
  17. Ecclesiastes 3:11 tn Heb “man.”
  18. Ecclesiastes 3:11 tn Heb “the work that God has done.” The phrase אֶת־הַמַּעֲשֶׂה אֲשֶׁר־עָשָׂה (ʾet hammaʿaseh ʾasher ʿasah, “the work which he [i.e., God] has done”) is an internal cognate accusative (direct object and verb are from the same root), used for emphasis (see IBHS 167 §10.2.1g). The repetition of the verb עָשַׂה (“to do”) in 3:11 and 3:14 suggests that this phrase refers to God’s foreordination of all the events and timing of human affairs: God has “made” ( = “foreordained”; עָשַׂה) everything appropriate in his sovereign timing (3:11a), and all that God has “done” ( = “foreordained”; עָשַׂה) will come to pass (3:14). Thus, the verb עָשַׂה functions as a metonymy of effect (i.e., God’s actions) for cause (i.e., God’s sovereign foreordination). The temporal clause “from beginning to end” (3:11) supports this nuance.
  19. Ecclesiastes 3:11 tn Traditionally, “what God has done from the beginning to the end.” The temporal clause מֵרֹאשׁ וְעַד־סוֹף (meroʾsh veʿad-sof, “from the beginning to the end”) is traditionally taken in reference to “eternity” (the traditional understanding of הָעֹלָם [haʿolam] earlier in the verse; see the note on “ignorance”), e.g., KJV, NEB, NAB, ASV, NASB, NIV, RSV, NRSV. However, if הָעֹלָם simply denotes “the future” (e.g., HALOT 799 s.v. עוֹלָם 2; BDB 762 s.v. III עוֹלָם 2.a; THAT 2:241), this temporal clause would refer to the events God has ordained to transpire in an individual’s life, from beginning to end. This approach is adopted by one English version: “but without man ever guessing, from first to last, all the things that God brings to pass” (NJPS). This would fit well in the context begun in 3:1 with the fourteen merisms encompassing man’s life, starting with “a time to be born” (i.e., from the beginning in 3:11) and concluding with “a time to die” (i.e., to the end in 3:11). This approach is also supported by the admonition of 3:12-13, namely, since no one knows what will happen to him in the future days of his life, Qoheleth recommends that man enjoy each day as a gift from God.
  20. Ecclesiastes 3:11 tn The phrase “of their lives” does not appear in the Hebrew text, but is supplied in the translation for clarity.
  21. Ecclesiastes 3:12 tn Heb “I know.”
  22. Ecclesiastes 3:12 tn Heb “for them”; the referent (people, i.e., mankind) has been specified in the translation for clarity.
  23. Ecclesiastes 3:12 tn Qoheleth uses the exceptive particle כִּי אִם (ki ʾim, “except”) to identify the only exception to the futility within man’s life (BDB 474 s.v. כִּי 2).
  24. Ecclesiastes 3:12 tn Heb “to do good.” The phrase לַעֲשׂוֹת טוֹב (laʿasot tov) functions idiomatically for “to experience [or see] happiness [or joy].” The verb עָשַׂה (ʿasah) probably denotes “to acquire; to obtain” (BDB 795 s.v. עָשַׂה II.7), and טוֹב (tov) means “good; pleasure; happiness,” e.g., Eccl 2:24; 3:13; 5:17 (BDB 375 s.v. טוֹב 1).
  25. Ecclesiastes 3:13 tn Heb “for it.” The referent of the third person feminine singular independent person pronoun (“it”) is probably the preceding statement: “to eat, drink, and find satisfaction.” This would be an example of an anacoluthon (GKC 505-6 §167.b). Thus the present translation uses “these things” to indicate the reference back to the preceding.
  26. Ecclesiastes 3:15 tn The phrase “to do again” does not appear in the Hebrew text, but is supplied in the translation for clarity.
  27. Ecclesiastes 3:15 tn Heb “God will seek that which is driven away.” The meaning of יְבַקֵּשׁ אֶת־נִרְדָּף (yevaqqesh ʾet nirdaf) is difficult to determine: יְבַקֵּשׁ (yevaqqesh) is Piel imperfect third person masculine singular from בָּקַשׁ (baqash, “to seek”) and נִרְדָּף (nirdaf) is a Niphal participle third person masculine singular from רָדַף (radaf, “to drive away”). There are several options: (1) God watches over the persecuted: יְבַקֵּשׁ (“seeks”) functions as a metonymy of cause for effect (i.e., to protect), and אֶת־נִרְדָּף (“what is driven away”) refers to “those who are persecuted.” But this does not fit the context. (2) God will call the past to account: יְבַקֵּשׁ functions as a metonymy of cause for effect (i.e., to hold accountable), and אֶת־נִרְדָּף is a metonymy of attribute (i.e., the past). This approach is adopted by several English translations: “God requires that which is past” (KJV), “God will call the past to account” (NIV) and “God summons each event back in its turn” (NEB). (3) God finds what has been lost: יְבַקֵּשׁ functions as a metonymy of cause for effect (i.e., to find), and אֶת־נִרְדָּף refers to what has been lost: “God restores what would otherwise be displaced” (NAB). (4) God repeats what has already occurred: יְבַקֵּשׁ functions as a metonymy of effect (i.e., to repeat), and אֶת־נִרְדָּף is a metonymy (i.e., that which has occurred). This fits the context and provides a tight parallel with the preceding line: “That which is has already been, and that which will be has already been” (3:15a) parallels “God seeks [to repeat] that which has occurred [in the past].” This is the most popular approach among English versions: “God restores that which has past” (Douay), “God seeks again that which is passed away” (ASV), “God seeks what has passed by” (NASB), “God seeks what has been driven away” (RSV), “God seeks out what has passed by” (MLB), “God seeks out what has gone by” (NRSV), and “God is ever bringing back what disappears” (Moffatt).
  28. Ecclesiastes 3:15 tn The phrase “in the past” does not appear in the Hebrew text, but is supplied in the translation for clarity.
  29. Ecclesiastes 3:16 tn Heb “under the sun.”
  30. Ecclesiastes 3:16 tn Or “righteousness.”
  31. Ecclesiastes 3:17 tn The phrase “a time of judgment” does not appear in the Hebrew text, but is supplied in the translation for clarity.
  32. Ecclesiastes 3:18 tn The phrase “it is” does not appear in the Hebrew text, but is supplied in the translation for clarity.
  33. Ecclesiastes 3:18 tn Heb “the sons of man.” The phrase עַל־דִּבְרַת בְּנֵי הָאָדָם (ʿal divrat bene haʾadam) is handled variously: (1) introduction to the direct discourse: “I said to myself concerning the sons of men” (NASB), (2) direct discourse: “I thought, ‘As for men, God tests them’” (NIV), (3) indirect discourse: “I said in my heart concerning the estate of the sons of men” (KJV), and (4) causal conjunction: “I said, ‘[It is] for the sake of the sons of men.” Since the phrase “sons of men” is contrasted with “animals” the translation “humans” has been adopted.
  34. Ecclesiastes 3:18 tn The meaning of לְבָרָם (levaram, preposition plus Qal infinitive construct from בָּרַר, barar, plus third person masculine plural suffix) is debated because the root has a broad range of meanings: (1) “to test; to prove; to sift; to sort out” (e.g., Dan 11:35; 12:10); (2) “to choose; to select” (e.g., 1 Chr 7:40; 9:22; 16:41; Neh 5:18); (3) “to purge out; to purify” (e.g., Ezek 20:38; Zeph 3:9; Job 33:3); and (4) “to cleanse; to polish” (Isa 49:2; 52:11); see HALOT 163 s.v. בָּרַר; BDB 141 s.v. בָּרַר. The meanings “to prove” (Qal), as well as “to cleanse; to polish” (Qal), “to keep clean” (Niphal), and “to cleanse” (Hiphil) might suggest the meaning “to make clear” (M. A. Eaton, Ecclesiastes [TOTC], 85-86). The meaning “to make clear; to prove” is well attested in postbiblical Mishnaic Hebrew (Jastrow 197-98 s.v. בָּרַר). For example, “they make the fact as clear (bright) as a new garment” (b. Ketubbot 46a) and “the claimant must offer clear evidence” (b. Sanhedrin 23b). The point would be that God allows human injustice to exist in the world in order to make it clear to mankind that they are essentially no better than the beasts. On the other hand, the LXX adopts the nuance “to judge,” while Targum and Vulgate take the nuance “to purge; to purify.” BDB 141 s.v. בָּרַר 4 suggests “to test, prove,” while HALOT 163 s.v. בָּרַר 2 prefers “to select, choose.”
  35. Ecclesiastes 3:18 tn The two infinitives לְבָרָם (levaram, “to make it clear to them”) and וְלִרְאוֹת (velirʾot, “and to show”) function as a verbal hendiadys (the two verbs are associated with one another to communicate a single idea). The first verb functions adverbially and the second retains its full verbal force: “to clearly show them.”
  36. Ecclesiastes 3:19 tn Heb “of the sons of man.”
  37. Ecclesiastes 3:21 tn Heb “the spirit of the sons of man.”
  38. Ecclesiastes 3:22 tn Heb “man.”
  39. Ecclesiastes 3:22 tn Heb “his works.”
  40. Ecclesiastes 3:22 tn Heb “his.”
  41. Ecclesiastes 3:22 tn Heb “what will be after him” (cf. KJV, NASB, NIV) or “afterward” (cf. NJPS).
1 Timothy 5

Instructions about Specific Groups

5 Do not address an older man harshly[a] but appeal to him as a father. Speak to younger men as brothers,[b] 2 older women as mothers, and younger women as sisters—with complete purity.

3 Honor[c] widows who are truly in need.[d] 4 But if a widow has children or grandchildren, they should first learn to fulfill their duty[e] toward their own household and so repay their parents what is owed them.[f] For this is what pleases God.[g] 5 But the widow who is truly in need, and completely on her own,[h] has set her hope on God and continues in her pleas and prayers night and day. 6 But the one who lives for pleasure is dead even[i] while she lives. 7 Reinforce[j] these commands,[k] so that they will be beyond reproach. 8 But if someone does not provide for his own,[l] especially his own family, he has denied the faith and is worse than an unbeliever.

9 No widow should be put on the list[m] unless[n] she is at least sixty years old, was the wife of one husband,[o] 10 and has a reputation for good works: as one who has raised children,[p] practiced hospitality, washed the feet of the saints, helped those in distress—as one who has exhibited all kinds of good works.[q] 11 But do not accept younger widows on the list,[r] because their passions may lead them away from Christ[s] and they will desire to marry, 12 and so incur judgment for breaking their former pledge.[t] 13 And besides that, going around[u] from house to house they learn to be lazy,[v] and they are not only lazy, but also gossips and busybodies, talking about things they should not.[w] 14 So I want younger women to marry, raise children, and manage a household, in order to give the adversary no opportunity to vilify us.[x] 15 For some have already wandered away to follow Satan.[y] 16 If a believing woman[z] has widows in her family,[aa] let her help them. The church should not be burdened, so that it may help the widows who are truly in need.[ab]

17 Elders who provide effective leadership[ac] must be counted worthy[ad] of double honor,[ae] especially those who work hard in speaking[af] and teaching. 18 For the scripture says, “Do not muzzle an ox while it is treading out the grain,”[ag] and, “The worker deserves his pay.”[ah] 19 Do not accept an accusation against an elder unless it can be confirmed by two or three witnesses.[ai] 20 Those guilty of sin[aj] must be rebuked[ak] before all,[al] as a warning to the rest.[am] 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.[an] 22 Do not lay hands on anyone[ao] hastily and so identify with the sins of others.[ap] Keep yourself pure. 23 (Stop drinking just water, but use a little wine for your digestion[aq] and your frequent illnesses.)[ar] 24 The sins of some people are obvious, going before them into judgment, but for others, they show up later.[as] 25 Similarly good works are also obvious, and the ones that are not cannot remain hidden.

Footnotes

  1. 1 Timothy 5:1 tn Or “Do not speak harshly to an older man.”
  2. 1 Timothy 5:1 tn No verb “speak” is stated in this clause, but it continues the sense of the preceding.
  3. 1 Timothy 5:3 sn The word honor here carries the double meaning of respect and financial support. This Greek word can imply both senses, and both are intended in this context.
  4. 1 Timothy 5:3 tn Grk “the real widows,” “those who are really widows.”
  5. 1 Timothy 5:4 tn Or “to practice their religion.”
  6. 1 Timothy 5:4 tn Or “and so make some repayment to their parents”; Grk “and to give back recompense to their parents.”
  7. 1 Timothy 5:4 tn Grk “for this is pleasing in the sight of God.”
  8. 1 Timothy 5:5 tn Or “left all alone.”
  9. 1 Timothy 5:6 tn For “is dead even” the Greek text reads “has died.”
  10. 1 Timothy 5:7 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  11. 1 Timothy 5:7 tn Grk “and command these things.”
  12. 1 Timothy 5:8 tn That is, “his own relatives.”
  13. 1 Timothy 5:9 sn This list was an official enrollment, apparently with a formal pledge to continue as a widow and serve the Lord in that way (cf. v. 12). It was either (1) the list of “true widows” who were given support by the church or (2) a smaller group of older women among the supported widows who were qualified for special service (perhaps to orphans, other widows, the sick, etc.). Most commentators understand it to be the former, since a special group is not indicated clearly. See G. W. Knight, Pastoral Epistles, 222-23 for discussion.
  14. 1 Timothy 5:9 tn Grk “let a widow be enrolled if she has reached not less than sixty years.”
  15. 1 Timothy 5:9 tn Or “a woman married only once,” “was devoted solely to her husband” (see the note on “wife” in 1 Tim 3:2; also 1 Tim 3:12; Titus 1:6).
  16. 1 Timothy 5:10 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).
  17. 1 Timothy 5:10 tn Grk “followed after every good work.”
  18. 1 Timothy 5:11 tn Grk “refuse younger widows.”
  19. 1 Timothy 5:11 tn With a single verb and object, this clause means “pursue sensuous desires in opposition to Christ.”
  20. 1 Timothy 5:12 tn Grk “incurring judgment because they reject their first faith.”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).
  21. 1 Timothy 5:13 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.’”
  22. 1 Timothy 5:13 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 (perierchomenai) may be taken as temporal (“while going around”), instrumental (“by going around”) or result (“with the result that they go around”).
  23. 1 Timothy 5:13 tn Grk “saying the things that are unnecessary.” Or perhaps “talking about things that are none of their business.”
  24. 1 Timothy 5:14 tn Grk “for the sake of reviling.”
  25. 1 Timothy 5:15 tn Grk “wandered away after Satan.”
  26. 1 Timothy 5:16 tc Most witnesses (D Ψ 1175 1241 1505 M al sy) have πιστὸς ἤ (pistos ē) before πιστή (pistē), 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 earlier and better witnesses (א A C F G P 048 33 81 1739 1881 co) lack the πιστὸς ἤ, strengthening the preference for the shorter reading.
  27. 1 Timothy 5:16 tn Grk “has widows.”
  28. 1 Timothy 5:16 tn Grk “the real widows,” “those who are really widows.”
  29. 1 Timothy 5:17 tn Grk “who lead well.”
  30. 1 Timothy 5:17 tn Or “deserving.”
  31. 1 Timothy 5:17 tn Like the similar use of “honor” in v. 3, this phrase denotes both respect and remuneration: “honor plus honorarium.”
  32. 1 Timothy 5:17 tn Or “in preaching”; Grk “in word.”
  33. 1 Timothy 5:18 sn A quotation from Deut 25:4.
  34. 1 Timothy 5:18 sn A quotation from Luke 10:7.
  35. 1 Timothy 5:19 sn An allusion to Deut 17:6; 19:15.
  36. 1 Timothy 5:20 sn As a continuation of v. 19, this refers to elders who sin, not to sinning believers more generally.
  37. 1 Timothy 5:20 tn Or “censured.” The Greek word implies exposing someone’s sin in order to bring correction.
  38. 1 Timothy 5:20 tn “Before all” probably refers to the whole congregation, not just all the elders; “the rest” is more likely to denote the remaining elders.
  39. 1 Timothy 5:20 tn Grk “that the rest may have fear.”
  40. 1 Timothy 5:21 tn Grk “doing nothing according to partiality.”
  41. 1 Timothy 5:22 tn In context “laying hands on anyone” refers to ordination or official installation of someone as an elder.
  42. 1 Timothy 5:22 tn Grk “and do not share in the sins of others.”
  43. 1 Timothy 5:23 tn Grk “for the sake of your stomach.”
  44. 1 Timothy 5:23 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.
  45. 1 Timothy 5:24 tn Grk “they [the sins] follow after others.”
New English Translation (NET)

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