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| 1 | Reference | ID | Tags | SupportReference | Quote | Occurrence | Note |
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| 2 | front:intro | wy83 | 0 | # Introduction to 1 Timothy\n\n## Part 1: General Introduction\n\n### Outline of the Book of 1 Timothy\n\nIn this letter, Paul alternates between personal commands to Timothy that empower him to act as his representative and with his authority, and instructions for how followers of Jesus should live in community.\n\n1. Greetings (1:1–2)\n2. Paul commands Timothy to tell people not to teach false doctrines (1:3–20)\n3. Paul gives instructions about how to re-establish order and decency in the church (2:1–15)\n4. Paul gives instructions about how to ensure that elders and deacons are properly qualified (3:1–13)\n5. Paul commands Timothy regarding his own personal conduct (3:14–5:2)\n6. Paul gives instructions to ensure church support for worthy widows (5:3–16) and elders (5:17–20)\n7. Paul commands Timothy that he must be impartial (5:21–25)\n8. Paul gives instructions to ensure order in master-servant relationships (6:1–2a)\n9. Paul commands Timothy regarding how he should teach and conduct himself (6:2b–16)\n10. Paul gives instructions for how people who are rich should live (6:17–19)\n11. Paul commands Timothy to guard what has been entrusted to his care (6:20–21a)\n12. Closing blessing to the whole church (6:21b)\n\n### Who wrote the Book of 1 Timothy?\n\nA man named Paul wrote 1 Timothy. Paul was from the city of Tarsus. He had been known as Saul in his early life. Before becoming a Christian, Paul was a Pharisee. He persecuted Christians. After he became a Christian, he traveled several times throughout the Roman Empire telling people about Jesus.\n\nPaul may have written other letters to Timothy, but this is the earliest one that we still have. That is why it is known as 1 Timothy or First Timothy. Timothy was Paul’s disciple and close friend. Paul probably wrote this letter near the end of his life.\n\n### What is the Book of 1 Timothy about?\n\nPaul had left Timothy in the city of Ephesus to help the believers there. Paul wrote this letter to instruct Timothy about various matters. The topics he addressed included church worship, qualifications for church leaders, and warnings against false teachers. This letter shows how Paul was training Timothy to be a leader among the churches while Timothy himself trained other leaders.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its customary title, “1 Timothy” or “First Timothy.” Or they may choose a different title, such as “Paul’s First Letter to Timothy.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What is discipleship?\n\nDiscipleship is the process of making people to be disciples of Christ. The goal of discipleship is to encourage other Christians to be more like Christ. This letter gives many instructions about how a leader should train a less mature Christian. (See: [[rc://*/tw/dict/bible/kt/disciple]])\n\n### When Paul uses the words “faith” and “love,” who does he imply are the recipients of the faith and love?\n\n## Part 3: Important Translation Issues\n\n### What did Paul mean by the expression “in Christ”?\n\nPaul meant to express the idea of a very close union with Christ and the believers. Please see the introduction to the Book of Romans for more details about this kind of expression.\n\n### What are the major textual issues in the text of the book of 1 Timothy?\n\nIn [6:5](../06/05.md), the oldest Greek manuscripts differ from later Greek manuscripts. Modern translations may also differ depending on the Greek manuscript that they translate from. The ULT text translates the Greek from the oldest manuscripts and puts the differences from later manuscripts in a footnote. If a translation of the Bible exists in the general region, translators should consider following the decision in that translation. If not, translators are advised to follow the oldest Greek manuscripts as reflected in the ULT text. (See: [[rc://*/ta/man/translate/translate-textvariants]]) | |||
| 3 | 1:intro | a4v2 | 0 | # 1 Timothy 1 General Notes\n\n## Structure and Formatting\n\n1. Greetings (1:1–2)\n2. Paul commands Timothy to tell people not to teach false doctrines (1:3–20)\n * Paul commands Timothy to silence the false teachers (1:3–7)\n * The purpose of the law (1:8–11)\n * Paul thanks Jesus for his mercy and praises God (1:12–17)\n * The reason for Paul’s command to Timothy (1:18–20)\n\n## Special Concepts in this Chapter\n\n### The prophecies about Timothy\n\nIn [1:18](../01/18.md), Paul indicates that there were prophecies about Timothy. Paul implies that the prophecies are related to how Timothy will faithfully serve God by proclaiming the gospel. It is not clear when these prophecies were given. They may have been given before Timothy was born, when he was a child, when he became a believer, or when he was commissioned to serve with Paul. It is also not clear who gave these prophecies. When you translate this verse, it is best to refer to these prophecies with as few details as Paul gives.\n\n## Important Figures of Speech in this Chapter\n\n### Spiritual children\n\nIn [1:2](../01/02.md), Paul calls Timothy a “genuine child in the faith.” He means that Timothy is like a legitimate son to him in the context of their faith in Jesus. The phrase implies that Paul is a mentor to Timothy and that Timothy is a good student. When Paul again calls Timothy “child” in [1:18](../01/18.md), he means something very similar: Paul is Timothy’s mentor in the context of their faith in Jesus. Since the use of family language for fellow believers is an important metaphor in the New Testament, if possible preserve the metaphor or express the idea in simile form. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Fighting the good fight\n\nIn [1:18](../01/18.md), Paul exhorts Timothy to “fight the good fight.” He compares how Timothy must serve God by proclaiming the gospel to how soldiers fight in a war. He implies that Timothy will experience conflict, danger, and hardship and that he must obey God and Paul as a soldier obeys his commanders. Since Paul uses warfare language to refer to the Christian life in many verses, if possible preserve the metaphor or express the idea in simile form. See the notes on this verse for translation options. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Shipwrecked regarding the faith\n\nIn [1:19](../01/19.md), Paul refers to people who “have shipwrecked regarding the faith.” As a ship breaks apart and sinks, so the faith of these people has ceased to function properly. They do not believe in Jesus any longer. If your readers would not be familiar with shipwrecks, you could consider using a comparable metaphor or stating the meaning plainly. See the notes on this verse for translation options. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The list in [1:9–10](../01/09.md)\n\nIn these verses, Paul provides a list of some of the kinds of people for whom the law was given. Paul gives four pairs of words connected with “and,” six individual words, and then a concluding phrase. You may need to break this long list into multiple different sentences, as the UST does. If you do, you could still preserve the general structure of Paul’s list, as the UST does in most places. Consider how you would include a list of this kind in your language. | |||
| 4 | 1:1 | i3zz | rc://*/ta/man/translate/figs-123person\t | Παῦλος, ἀπόστολος | 1 | In this culture, letter writers would give their own names first, referring to themselves in the third person. If it would be helpful in your language, you could use the first person here. Or if your language has a particular way of introducing the author of a letter, and if it would be helpful to your readers, you could use it here. Alternate translation: “From Paul. I am an apostle”\n | |
| 5 | 1:1 | xl6d | rc://*/ta/man/translate/figs-abstractnouns | κατ’ ἐπιταγὴν Θεοῦ Σωτῆρος ἡμῶν, καὶ Κυρίου Ἰησοῦ Χριστοῦ | 1 | If your language does not use an abstract noun for the idea of **command**, you could express the same idea in another way. Alternate translation: “as it was commanded by God our Savior and by the Lord Jesus Christ” | |
| 6 | 1:1 | wb8j | rc://*/ta/man/translate/figs-possession | Σωτῆρος ἡμῶν | 1 | Here, Paul is using the possessive form to describe a **Savior** who saves us. If this is not clear in your language, you could express the idea in another way. Alternate translation: “who saves us” | |
| 7 | 1:1 | sw77 | rc://*/ta/man/translate/figs-metonymy | Κυρίου Ἰησοῦ Χριστοῦ τῆς ἐλπίδος ἡμῶν | 1 | Here, **our hope** refers to the person in whom we have hope. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translations: “of the Lord Jesus Christ, the one in whom we have hope”\n | |
| 8 | 1:1 | kdwn | rc://*/ta/man/translate/figs-abstractnouns | Χριστοῦ τῆς ἐλπίδος ἡμῶν | 1 | If your language does not use an abstract noun for the idea of **hope**, you could express the same idea in another way. Alternate translation: “Christ, in whom we hope” | |
| 9 | 1:2 | p3h5 | rc://*/ta/man/translate/figs-123person | Τιμοθέῳ | 1 | In this culture, after giving their own names, letter writers would name those to whom they sent the letter, referring to them in the third person. If that is confusing in your language, you could use the second person here. Or if your language has a particular way of introducing the recipient of a letter, and if it would be helpful to your readers, you could use it here. Alternate translation: “This letter is for you, Timothy” | |
| 10 | 1:2 | pyi6 | rc://*/ta/man/translate/figs-metaphor | γνησίῳ τέκνῳ | 1 | Paul speaks of his close relationship to Timothy as though Timothy were his **genuine child**. Paul means that he is Timothy’s spiritual father, and Paul loves Timothy in the way a father loves his **child**. If it would be helpful in your language, you could express the idea in simile form or state the meaning plainly. Alternate translation: “who is like a genuine child to me” or “truly my spiritual son” | |
| 11 | 1:2 | lf30 | rc://*/ta/man/translate/translate-unknown | γνησίῳ | 1 | Here, the word **genuine** indicates that the **child** is considered to be someone’s child in the full legal sense. Someone who was born to a woman who was not married would not be considered **genuine** for example. In the context of the metaphor, the word indicates that Timothy has acted as he should have toward Paul. If your readers would not be familiar with the concept of a **genuine child**, you could use the name of a similar concept in your culture or you could use a more general phrase. Alternate translation: “legitimate” or “true” | |
| 12 | 1:2 | sbnq | rc://*/ta/man/translate/figs-abstractnouns | ἐν πίστει | 1 | If your language does not use an abstract noun for the idea of **faith**, you could express the same idea in another way. Alternate translation: “since we both believe” or “as we together believe” | |
| 13 | 1:2 | rd5v | rc://*/ta/man/translate/translate-blessing | χάρις, ἔλεος, εἰρήνη ἀπὸ Θεοῦ Πατρὸς καὶ Χριστοῦ Ἰησοῦ τοῦ Κυρίου ἡμῶν | 1 | After stating his name and the name of the person to whom he is writing, Paul adds a blessing for Timothy. Use a form that people would recognize as a blessing in your language. Alternate translation: “May you experience grace, mercy, and peace from God the Father and Christ Jesus our Lord” or “I pray that grace, mercy, and peace from God the Father and Christ Jesus our Lord will always be with you”\n | |
| 14 | 1:2 | zx37 | rc://*/ta/man/translate/figs-abstractnouns | χάρις, ἔλεος, εἰρήνη ἀπὸ Θεοῦ Πατρὸς καὶ Χριστοῦ Ἰησοῦ τοῦ Κυρίου ἡμῶν | 1 | If your language does not use abstract nouns for the ideas of **Grace**, **mercy**, and **peace**, you could express the same ideas in another way. Alternate translation: “May you be treated graciously, mercifully, and peacefully by God the Father and by Christ Jesus our Lord” | |
| 15 | 1:2 | p4lz | rc://*/ta/man/translate/guidelines-sonofgodprinciples | Θεοῦ Πατρὸς | 1 | **Father** is an important title for **God the Father** that describes his relationship with **Jesus**, his Son. | |
| 16 | 1:3-4 | kmpv | rc://*/ta/man/translate/figs-ellipsis | καθὼς παρεκάλεσά σε προσμεῖναι ἐν Ἐφέσῳ, πορευόμενος εἰς Μακεδονίαν, ἵνα παραγγείλῃς τισὶν μὴ ἑτεροδιδασκαλεῖν & μηδὲ προσέχειν μύθοις καὶ γενεαλογίαις ἀπεράντοις, αἵτινες ἐκζητήσεις παρέχουσι μᾶλλον ἢ οἰκονομίαν Θεοῦ, τὴν ἐν πίστει | 1 | Here Paul begins a comparison, using the phrase **Just as**, but he does not complete it. However, he implies that, **Just as** he **urged** Timothy to do these things at an earlier time, so now he urges Timothy to continue to do these things. If it would be helpful in your language, you could make the implied part of the comparison explicit. You could include it at the beginning of the sentence, at the end of the sentence, or somewhere else. Alternate translation: “I urge you now, just as I, going into Macedonia, urged you earlier, to remain in Ephesus so that you can command certain ones not to teach differently, and not to pay attention to myths and endless genealogies, which promote arguments rather than the stewardship of God, which is by faith.” or “Just as I, going into Macedonia, urged you to remain in Ephesus so that you can command certain ones not to teach differently, and not to pay attention to myths and endless genealogies, which promote arguments rather than the stewardship of God, which is by faith, so now I urge you again to do those things.” | |
| 17 | 1:3 | suy8 | rc://*/ta/man/translate/figs-explicit | πορευόμενος εἰς Μακεδονίαν | 1 | Here Paul could be implying that, when he previously **urged** Timothy to remain in Ephesus, he was: (1) in Ephesus with Timothy and was about to leave for **Macedonia**. Alternate translation: “being about to leave Ephesus for Macedonia” (2) already on his way to Macedonia. Alternate translation: “being on my way to Macedonia” | |
| 18 | 1:3 | k4tm | rc://*/ta/man/translate/figs-go | πορευόμενος | 1 | In a context such as this, your language might say “coming” instead of **going**. Alternate translation: “coming” | |
| 19 | 1:3 | k35a | rc://*/ta/man/translate/figs-yousingular | σε | 1 | In this letter, with one exception, the words **you**, “your,” and “yourself” refer to Timothy and so are singular. A note will discuss the one exception in [6:21](../06/21.md). | |
| 20 | 1:3 | v4g2 | rc://*/ta/man/translate/figs-explicit | ἑτεροδιδασκαλεῖν | 1 | The implication is that these people were teaching different things than what Paul and Timothy taught, not that they teaching in a different way. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “to teach what is different from what we teach” or “to teach a different doctrine” | |
| 21 | 1:4 | pw2h | rc://*/ta/man/translate/translate-unknown | μύθοις | 1 | The word **myths** refers to a certain kind of story that is generally considered to be untrustworthy. This kind of story is often about what important people did a long time ago. Often, many people in a culture know these stories but do not consider them to be reliable historical narratives. If your readers would not be familiar with this type of story, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “fictional narratives” or “traditional tales”\n | |
| 22 | 1:4 | qpv9 | rc://*/ta/man/translate/figs-hyperbole | γενεαλογίαις ἀπεράντοις | 1 | Paul says **endless** here as an overstatement for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “genealogies that seem as if they will never end” or “extremely lengthy genealogies” | |
| 23 | 1:4 | ft33 | rc://*/ta/man/translate/translate-unknown | γενεαλογίαις | 1 | The word **genealogies** refers to lists of someone’s ancestors. If your readers would not be familiar with this type of list, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “collections of the names of forefathers” or “lists of important people from long ago” | |
| 24 | 1:4 | yjvq | rc://*/ta/man/translate/figs-explicit | ἐκζητήσεις | 1 | Here, the word translated **arguments** could refer to: (1) debates or heated discussions. Alternate translation: “debates” (2) questions or enquiries. Alternate translation: “questions” or “speculations” | |
| 25 | 1:4 | qb9l | rc://*/ta/man/translate/figs-possession | οἰκονομίαν Θεοῦ | 1 | Here, Paul is using the possessive form to describe a **stewardship** that could: (1) God has and works out. Alternate translation: “the stewardship that God carries out” (2) be given by God to his people. Alternate translation: “the stewardship from God” or “the stewardship given by God”\n | |
| 26 | 1:4 | eu9f | rc://*/ta/man/translate/figs-abstractnouns | οἰκονομίαν Θεοῦ | 1 | If your language does not use an abstract noun for the idea of **stewardship**, you could express the same idea in another way. Make sure your translation fits with the interpretation you chose in the previous note. Alternate translation: “how God is stewarding everything” or “what God working out” | |
| 27 | 1:4 | awxg | rc://*/ta/man/translate/figs-explicit | τὴν ἐν πίστει | 1 | Here Paul could be implying that **the stewardship of God**: (1) is promoted or accomplished when people have **faith**. Alternate translation: “which is promoted by faith” or “which is brought about by faith” (2) is known or experienced when people have **faith**. Alternate translation: “which is known by faith” or “which people learn by faith” | |
| 28 | 1:4 | p2sr | rc://*/ta/man/translate/figs-abstractnouns | τὴν ἐν πίστει | 1 | If your language does not use an abstract noun for the idea of **faith**, you could express the same idea in another way. Make sure that your translation fits with the interpretation you chose in the previous note. Alternate translations: “which we promote when we believe” or “which is promoted by believing in Jesus” | |
| 29 | 1:5 | myi5 | rc://*/ta/man/translate/writing-background | δὲ | 1 | Here Paul uses the word **Now** to introduce background information that will help Timothy understand the purpose of what he is commanding him to do. If it would be helpful in your language, you could use a word or phrase that introduces background information, or you could leave **Now** untranslated. Alternate translation: “To further explain what I am saying,” | |
| 30 | 1:5 | l7un | rc://*/ta/man/translate/figs-explicit | τῆς παραγγελίας | 1 | Here, the phrase **the command** refers to what Paul has instructed Timothy to tell the “certain ones” in Ephesus (see [1:3–4](../01/03.md)). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “of that command” or “of what I have instructed you to command them” | |
| 31 | 1:5 | i9rs | rc://*/ta/man/translate/figs-abstractnouns | ἐστὶν ἀγάπη | 1 | If your language does not use an abstract noun for the idea of **love**, you could express the same idea in another way. Alternate translation: “is that people care for each other” | |
| 32 | 1:5 | t123 | rc://*/ta/man/translate/figs-metonymy | ἐκ καθαρᾶς καρδίας | 1 | In Paul’s culture, the **heart** is the place where humans think and feel. If it would be helpful in your language, you could translate **heart** by referring to the place where humans think and feel in your culture or by expressing the idea plainly. Alternate translation: “from a pure mind” or “from pure thoughts”\n | |
| 33 | 1:5 | ar8t | rc://*/ta/man/translate/figs-idiom | συνειδήσεως ἀγαθῆς | 1 | A **conscience** that is **good** is one that does not convict a person of doing anything wrong. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “a clean conscience” or “a conscience that is not guilty” | |
| 34 | 1:5 | zziu | rc://*/ta/man/translate/figs-abstractnouns | πίστεως ἀνυποκρίτου | 1 | If your language does not use an abstract noun for the idea of **faith**, you could express the same idea in another way. Alternate translation: “from sincerely believing”\n | |
| 35 | 1:6 | ecoy | rc://*/ta/man/translate/writing-pronouns | ὧν | 1 | The pronoun **which** refers to the pure heart, good conscience, and sincere faith in [1:5](../01/05.md). If this is not clear for your readers, you could refer to those things more directly. Alternate translation: “from which things” or “from which heart, conscience, and faith” | |
| 36 | 1:6 | j4z3 | rc://*/ta/man/translate/figs-metaphor | ἀστοχήσαντες | 1 | Paul speaks as if a pure heart, good conscience, and sincere faith were a **mark** or target that some people have **missed**. Paul means that these people have failed to attain those things. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “not having gained those things” | |
| 37 | 1:6 | se38 | rc://*/ta/man/translate/figs-metaphor | ἐξετράπησαν εἰς | 1 | Here Paul speaks of abandoning what is good to focus on **foolish talk** as if it were turning away from those good things **to foolish talk**. He means that these people have stopped pursuing the good things that Paul mentioned in the previous and instead are focusing on **foolish talk**. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “have deviated and focused on” or “have been distracted by” | |
| 38 | 1:7 | v28u | rc://*/ta/man/translate/figs-explicit | νομοδιδάσκαλοι | 1 | Here, the word **law** refers specifically to the laws that God gave the Israelites through Moses. If it would be helpful to your readers, you could make that idea more explicit. Alternate translation: “teachers of the law of Moses” | |
| 39 | 1:7 | t131 | rc://*/ta/man/translate/figs-doublenegatives | μὴ νοοῦντες μήτε & μήτε | 1 | The words translated **no**, **either**, and **or** are two three words. In this construction, the second and third negatives do not cancel the first to create a positive meaning. Instead, they give greater emphasis to the negative. If your language can use three negatives that do not cancel one another to create a positive meaning, you could use a triple negative here. If your language does not use three negatives in that way, you could translate with one or two negatives. Alternate translation: “understanding neither … nor”\n | |
| 40 | 1:7 | t132 | rc://*/ta/man/translate/figs-parallelism | μήτε ἃ λέγουσιν, μήτε περὶ τίνων διαβεβαιοῦνται | 1 | Here, the clauses **what they are saying** and **what they insist on** mean similar things. Paul is using the two clauses together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single clause. Alternate translation: “anything that they are saying” or “any of the things that they insist on”\n | |
| 41 | 1:8 | g1ey | rc://*/ta/man/translate/grammar-connect-words-phrases | δὲ | 1 | Here, the word **But** introduces the next thing that Paul wishes to write about. If it would be helpful in your language, you could use a word or phrase that introduces the next topic, or you could leave **But** untranslated. Alternate translation: “Now” | |
| 42 | 1:8 | t134 | rc://*/ta/man/translate/figs-exclusive | οἴδαμεν | 1 | In this letter, Paul uses the words **we**, “us,” and “our” to refer either to Timothy and himself, or else to all believers, which would also include the two of them. So generally, these words include the addressee. A note will discuss the one possible exception in [4:10](../04/10.md). | |
| 43 | 1:8 | d6dz | rc://*/ta/man/translate/figs-explicit | ὁ νόμος | 1 | Here, the word **law** refers specifically to the laws that God gave the Israelites through Moses. If it would be helpful to your readers, you could make that idea more explicit. See how you referred to this **law** in [1:7](../01/07.md). Alternate translation: “the law of Moses” | |
| 44 | 1:8 | r86g | rc://*/ta/man/translate/figs-explicit | ἐάν τις αὐτῷ νομίμως χρῆται | 1 | Here Paul indicates that **the law {is} good** when people use it as God intended it to be used, that is, **lawfully**. If it would be helpful in your language, you could make that idea more explicit. Alternate translations: “if one uses it as it was intended to be used” or “if one uses it in the way that God intended” | |
| 45 | 1:9 | m7me | rc://*/ta/man/translate/figs-explicitinfo | εἰδὼς τοῦτο, ὅτι & νόμος | 1 | Here, the word **this** refers directly ahead to **that the law is not made for the righteous**. Paul expresses the idea in this way to emphasize what he is about to say. If using **this** to introduce an idea in would be redundant in your language, you could omit the redundant information. Alternate translation: “knowing that”\n | |
| 46 | 1:9 | xs94 | rc://*/ta/man/translate/grammar-connect-logic-result | εἰδὼς τοῦτο | 1 | Here, the phrase **knowing this** introduces a reason why Paul and other believers know that “the law if good” (see [1:8](../01/08.md)). If it would be helpful in your language, you could use a word or phrase that introduces a reason. Alternate translation: “which we know because we also know this” | |
| 47 | 1:9 | fq4i | rc://*/ta/man/translate/figs-activepassive | νόμος οὐ κεῖται | 1 | If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. Alternate translation: “God did not lay down the law” | |
| 48 | 1:9 | e4h5 | rc://*/ta/man/translate/figs-explicit | νόμος | 1 | Here, the phrase **the law** could refer to: (1) the laws that God gave the Israelites through Moses. Alternate translation: “the law of Moses” (2) laws in general. Alternate translation: “every law” or “law” | |
| 49 | 1:9 | t139 | rc://*/ta/man/translate/figs-nominaladj | δικαίῳ & ἀνόμοις δὲ καὶ ἀνυποτάκτοις, ἀσεβέσι καὶ ἁμαρτωλοῖς, ἀνοσίοις καὶ βεβήλοις | 1 | Paul here uses adjectives as nouns to refer to groups of people. Your language may use adjectives in the same way. If not, you could translate these word with equivalent phrases. Alternate translation: “for righteous people, but for lawless and rebellious people, ungodly and sinful people, godless and profane people” | |
| 50 | 1:9 | t141 | rc://*/ta/man/translate/figs-explicit | πατρολῴαις καὶ μητρολῴαις, ἀνδροφόνοις | 1 | In this list Paul uses several compound words to express his meaning concisely and vividly. In each case the first term in the compound, a noun, is the object of the second term in the compound, a verb. Three of these compound words are in this verse, and two more are in the next verse. If it would be helpful in your language, you could express these terms by translating them either with single terms or with phrases. Alternate translations: “patricides and matricides, murders” or “people who kill other people, even their own fathers and mothers” | |
| 51 | 1:9 | t142 | rc://*/ta/man/translate/figs-gendernotations | ἀνδροφόνοις | 1 | Although the term **man** is masculine, Paul is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “human-slayers” | |
| 52 | 1:10 | y5dx | rc://*/ta/man/translate/figs-nominaladj | πόρνοις | 1 | Paul is using the adjective **immoral** as a noun to mean immoral people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “people who are immoral” | |
| 53 | 1:10 | v1gh | rc://*/ta/man/translate/translate-unknown | ἀρσενοκοίταις | 1 | Here, the word **male-liers** refers to men who have sex with other men. If it would be helpful in your language, you could use a different word or phrase that refers to people who engage in homosexual behavior. Alternate translation: “homosexual men” or “men who practice homosexuality” | |
| 54 | 1:10 | bzw4 | rc://*/ta/man/translate/figs-gendernotations | ἀνδραποδισταῖς | 1 | Although the term **man** is masculine, Paul is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “people-stealers” | |
| 55 | 1:10 | nco6 | rc://*/ta/man/translate/translate-unknown | ἀνδραποδισταῖς | 1 | Here, the word **man-stealers** refers to people who kidnap others and sell them as slaves. If it would be helpful in your language, you could use a different word or phrase that refers to people who kidnap and sell others. Alternate translation: “kidnappers” or “people who kidnap and sell others” | |
| 56 | 1:10 | gg42 | rc://*/ta/man/translate/figs-ellipsis | καὶ εἴ τι ἕτερον τῇ ὑγιαινούσῃ διδασκαλίᾳ ἀντίκειται | 1 | Here Paul leaves out some of the words that, in many languages, a sentence would need to be complete. You could supply these words from the context if it would be clearer in your language. Alternate translation: “and people who do anything else that is contrary to the healthy teaching”\n | |
| 57 | 1:10 | t147 | rc://*/ta/man/translate/figs-metaphor | τῇ ὑγιαινούσῃ διδασκαλίᾳ | 1 | Here Paul speaks as if **teaching** could be **healthy**. He means that this kind of **teaching** is good and reliable in every way and has no defect or corruption. If it would be helpful in your language, you could express the idea in simile form or state the meaning plainly. Alternate translation: “teaching that is like healthy food” or “the correct teaching” | |
| 58 | 1:11 | mg4t | rc://*/ta/man/translate/figs-possession | τὸ εὐαγγέλιον τῆς δόξης τοῦ μακαρίου Θεοῦ | 1 | Here Paul could be using the possessive form to: (1) refer to **the gospel** that is about **the glory** that **the blessed God** has. Alternate translations: “the gospel about the glory that belongs to the blessed God” (2) refer to **the gospel** that has **glory** and that came from **the blessed God**. Alternate translation: “the glorious gospel from the blessed God” (3) refer to **the gospel** that has **glory** and that is about **the blessed God**. Alternate translation: “the glorious gospel about the blessed God”\n | |
| 59 | 1:11 | to0k | rc://*/ta/man/translate/figs-abstractnouns | τὸ εὐαγγέλιον τῆς δόξης τοῦ μακαρίου Θεοῦ | 1 | If your language does not use an abstract noun for the idea of **glory**, you could express the same idea in another way. Make sure that your translation fits with the option you chose in the previous note. Alternate translation: “the glorious gospel of the blessed God” or “the gospel of the glorious and blessed God” | |
| 60 | 1:11 | bbsm | rc://*/ta/man/translate/figs-activepassive | τοῦ μακαρίου Θεοῦ | 1 | If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “of the God whom we bless” | |
| 61 | 1:11 | a58d | rc://*/ta/man/translate/figs-activepassive | ὃ ἐπιστεύθην ἐγώ | 1 | If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. Alternate translation: “with which God entrusted me” | |
| 62 | 1:12 | t150 | rc://*/ta/man/translate/figs-abstractnouns | χάριν ἔχω | 1 | If your language does not use an abstract noun for the idea of **gratitude**, you could express the same idea in another way. Alternate translation: “I am grateful” or “I am thankful” | |
| 63 | 1:12 | uu6n | πιστόν με ἡγήσατο | 1 | Alternate translation: “he believed that he could rely on me” | ||
| 64 | 1:12 | xdtt | rc://*/ta/man/translate/figs-explicit | θέμενος εἰς διακονίαν | 1 | Here, the phrase **placing me into service** could be: (1) a result from how Jesus considered him to be trustworthy. Alternate translation: “with the result that he placed me into service” (2) a reason why Paul knows that Jesus considered him to be trustworthy. Alternate translation: “which I know because he placed me into service” (3) a second thing that Jesus did for Paul. Alternate translation: “and he placed me into service” | |
| 65 | 1:12 | ff1n | rc://*/ta/man/translate/figs-abstractnouns | θέμενος εἰς διακονίαν | 1 | If your language does not use an abstract noun for the idea of **service**, you could express the same idea in another way. Alternate translations: “assigning me to serve him” or “appointing me as a servant” | |
| 66 | 1:13 | utc1 | rc://*/ta/man/translate/grammar-connect-logic-contrast | τὸ πρότερον ὄντα | 1 | Here, the phrase **formerly being** introduces something that is unexpected given what Paul said in the previous verse about how Jesus considered him to be trustworthy. If it would be helpful in your language, you could use a word or phrase that introduces something unexpected and contrasting. Alternate translation: “although formerly being” or “and yet formerly I was” | |
| 67 | 1:13 | k8ft | rc://*/ta/man/translate/figs-explicit | πρότερον | 1 | Here Paul is referring specifically to his life before he believed in Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “before I believed” or “in my life before I had faith in Jesus” | |
| 68 | 1:13 | q75p | rc://*/ta/man/translate/figs-explicit | βλάσφημον | 1 | Here Paul could be implying that he blasphemed: (1) Jesus. Alternate translation: “a blasphemer of Jesus” (2) God. Alternate translation: “a blasphemer of God” | |
| 69 | 1:13 | rq2m | rc://*/ta/man/translate/grammar-connect-logic-result | ἠλεήθην, ὅτι ἀγνοῶν, ἐποίησα ἐν ἀπιστίᾳ | 1 | If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “not knowing, I acted in unfaithfulness, so I was shown mercy” | |
| 70 | 1:13 | nv6k | rc://*/ta/man/translate/figs-activepassive | ἠλεήθην | 1 | If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could indicate that it was: (1) Jesus. Alternate translation: “the Messiah showed me mercy” (2) God. Alternate translation: “God showed me mercy” | |
| 71 | 1:13 | tqxa | rc://*/ta/man/translate/figs-abstractnouns | ἠλεήθην | 1 | If your language does not use an abstract noun for the idea of **mercy**, you could express the same idea in another way. Alternate translation: “I was treated mercifully” | |
| 72 | 1:13 | w5lj | rc://*/ta/man/translate/figs-explicit | ἀγνοῶν, ἐποίησα ἐν ἀπιστίᾳ | 1 | Here Paul could be implying that: (1) he **acted** in an ignorant way while he did not have faith. Alternate translation: “I acted ignorantly while I did not have faith” (2) he **acted** in an ignorant way because he did not have faith. Alternate translation: “I acted ignorantly since I did not have faith” (3) he **acted** ignorantly and without faith. Alternate translation: “I acted ignorantly and without faith” | |
| 73 | 1:13 | g4xz | rc://*/ta/man/translate/figs-explicit | ἀγνοῶν | 1 | Here Paul implies that he did not fully know or understand the things that he did before he believed. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “not knowing what my actions really were” or “not realizing what I was really doing” | |
| 74 | 1:13 | edh8 | rc://*/ta/man/translate/figs-abstractnouns | ἐν ἀπιστίᾳ | 1 | If your language does not use an abstract noun for the idea of **unfaithfulness**, you could express the same idea in another way. Alternate translation: “while I did not believe” or “without having trusted him” | |
| 75 | 1:14 | t158 | rc://*/ta/man/translate/grammar-connect-words-phrases | δὲ | 1 | Paul here uses the word **But** to introduce an expanded description of the way Jesus treated him mercifully even though he persecuted the followers of Jesus. If it would be helpful in your language, you could use a word or phrase that introduces this kind of explanation, or you could leave **But** untranslated. Alternate translation: “Indeed,” or “In fact,” | |
| 76 | 1:14 | c1lg | rc://*/ta/man/translate/figs-metaphor | ὑπερεπλεόνασεν & ἡ χάρις τοῦ Κυρίου ἡμῶν | 1 | Paul speaks of the **grace** of the Lord as if it were a liquid that filled a container until **overflowed**. He means that he received an extraordinary amount of **grace**. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “I received from the Lord so much grace” or “the Lord gave me very much grace” | |
| 77 | 1:14 | b68i | rc://*/ta/man/translate/figs-abstractnouns | ἡ χάρις τοῦ Κυρίου ἡμῶν | 1 | If your language does not use an abstract noun for the idea of **grace**, you could express the same idea in another way. Alternate translation: “our Lord acted so graciously that what he did” | |
| 78 | 1:14 | trs7 | rc://*/ta/man/translate/figs-explicit | τοῦ Κυρίου ἡμῶν | 1 | Here, the phrase **our Lord** could refer to: (1) Jesus. Alternate translation: “of Jesus our Lord” (2) God the Father. Alternate translation: “of our Lord God” | |
| 79 | 1:14 | ifnv | rc://*/ta/man/translate/figs-abstractnouns | μετὰ πίστεως καὶ ἀγάπης τῆς | 1 | If your language does not use abstract nouns for the ideas of **faith** and **love**, you could express the same ideas in another way. Alternate translation: “and helped me believe and love, which I do” | |
| 80 | 1:14 | wgzn | rc://*/ta/man/translate/figs-explicit | τῆς ἐν Χριστῷ Ἰησοῦ | 1 | Here, the phrase **in Christ Jesus** could describe: (1) both **faith** and **love**. Alternate translation: “that are both in Christ Jesus” (2) just **love**. Alternate translation: “that is in Christ Jesus” | |
| 81 | 1:14 | z5lv | rc://*/ta/man/translate/figs-metaphor | τῆς ἐν Χριστῷ Ἰησοῦ | 1 | Paul uses the spatial metaphor **in Christ Jesus** to describe the union of believers with Christ. In this case, being **in Christ Jesus**, or united to **Christ Jesus**, explains how Paul has **faith** and **love**. If it would be helpful in your language, you could use a phrase that indicates that Paul has **faith** and **love** as one who has been united to **Christ Jesus**. Alternate translation: “that in union with Christ Jesus” or “that come from being united to Christ Jesus”\n | |
| 82 | 1:15 | z48s | rc://*/ta/man/translate/figs-metonymy | πιστὸς ὁ λόγος | 1 | Here, **word** represents what Paul is about to write using words. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “What I am about to write is trustworthy” or “The following words are trustworthy” | |
| 83 | 1:15 | andh | rc://*/ta/man/translate/figs-doublet | πιστὸς & καὶ πάσης ἀποδοχῆς ἄξιος | 1 | The terms **trustworthy** and **worthy of all acceptance** mean similar things. Paul is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “is completely trustworthy” or “worthy of complete acceptance” | |
| 84 | 1:15 | ox11 | rc://*/ta/man/translate/figs-possession | πάσης ἀποδοχῆς ἄξιος | 1 | Here, Paul is using the possessive form to describe a **word** that deserves to be accepted. If this is not clear in your language, you could express the idea in another. Alternate translation: “should receive all acceptance” or “deserves to receive all acceptance” | |
| 85 | 1:15 | rh2r | rc://*/ta/man/translate/figs-abstractnouns | πάσης ἀποδοχῆς | 1 | If your language does not use an abstract noun for the idea of **acceptance**, you could express the same idea in another way. Alternate translations: “of being completely accepted” | |
| 86 | 1:15 | t163 | rc://*/ta/man/translate/figs-quotemarks | Χριστὸς Ἰησοῦς ἦλθεν εἰς τὸν κόσμον ἁμαρτωλοὺς σῶσαι | 1 | These words are the **word** that Paul shares with Timothy. To indicate this, the ULT and UST put quotation marks around these words. The ULT also uses a dash to indicate that the words **of whom I am the first** are not part of the **word** that Paul shares with Timothy. If it would be helpful in your language, you could use quotation marks or another form to indicate which words are the ones that Paul introduces as the **word**. | |
| 87 | 1:15 | t164 | rc://*/ta/man/translate/figs-metaphor | ὧν πρῶτός εἰμι ἐγώ | 1 | Here Paul speaks of the most sinful person, himself, as if he were **first** in a sequence. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “of whom I am the worst” or “of whom I have the most sin” | |
| 88 | 1:15 | w9oh | rc://*/ta/man/translate/translate-ordinal | πρῶτός | 1 | If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “number one” | |
| 89 | 1:16 | bqft | rc://*/ta/man/translate/writing-pronouns | διὰ τοῦτο | 1 | The pronoun **this** could refer to: (1) what Paul said in the previous verse about being the “first” sinner. Alternate translation: “because of that” or “because I am the first of sinners,” (2) what Paul is about to say in the rest of this verse. Alternate translation: “because of what I am about to tell you,” | |
| 90 | 1:16 | z5kg | rc://*/ta/man/translate/figs-activepassive | ἠλεήθην | 1 | If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could indicate that it was: (1) Jesus. Alternate translation: “the Messiah showed me mercy” (2) God. Alternate translation: “God showed me mercy”\n | |
| 91 | 1:16 | b6nw | rc://*/ta/man/translate/figs-abstractnouns | ἠλεήθην | 1 | If your language does not use an abstract noun for the idea of **mercy**, you could express the same idea in another way. Alternate translation: “I was treated mercifully” | |
| 92 | 1:16 | epe2 | rc://*/ta/man/translate/figs-metaphor | ἐν ἐμοὶ πρώτῳ | 1 | Here Paul could be: (1) again speaking of the most sinful person, himself, as if he were **first** in a sequence. See how you expressed the idea in [1:15](../01/15.md). Alternate translation: “in me, the worst” or “in me, the one with the most sin” (2) indicating that he was shown mercy **first**, before **the ones about to believe in him**. Alternate translation: “in me first”\n | |
| 93 | 1:16 | ndrq | rc://*/ta/man/translate/translate-ordinal | πρώτῳ | 1 | If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “number one” | |
| 94 | 1:16 | bfb1 | rc://*/ta/man/translate/figs-abstractnouns | τὴν ἅπασαν μακροθυμίαν | 1 | If your language does not use an abstract noun for the idea of **patience**, you could express the same idea in another way. Alternate translation: “how patiently he always acts” | |
| 95 | 1:16 | md2c | rc://*/ta/man/translate/figs-abstractnouns | εἰς ζωὴν αἰώνιον | 1 | If your language does not use an abstract noun for the idea of **life**, you could express the same idea in another way. Alternate translation: “to live eternally” | |
| 96 | 1:17 | k9sc | rc://*/ta/man/translate/grammar-connect-words-phrases | δὲ | 1 | Here, the word **Now** introduces the next thing that Paul wants to write about. If it would be helpful in your language, you could use a word or phrase that introduces the next idea, or you could leave **Now** untranslated. Alternate translation: “Next,” | |
| 97 | 1:17 | ts5z | rc://*/ta/man/translate/figs-abstractnouns | τῷ & Βασιλεῖ τῶν αἰώνων, ἀφθάρτῳ, ἀοράτῳ, μόνῳ Θεῷ, τιμὴ καὶ δόξα, | 1 | If your language does not use abstract nouns for the ideas of **honor** and **glory**, you could express the same ideas in another way. Alternate translation: “may people honor and glorify the King of the ages, immortal, invisible, the only God,” | |
| 98 | 1:17 | tqr8 | rc://*/ta/man/translate/figs-possession | τῷ & Βασιλεῖ τῶν αἰώνων | 1 | Here, Paul is using the possessive form to describe a **King** who rules during **the ages**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “to the King who rules during the ages” | |
| 99 | 1:17 | eph0 | rc://*/ta/man/translate/translate-textvariants | μόνῳ Θεῷ | 1 | Many ancient manuscripts read **the only God**. The ULT follows that reading. Other ancient manuscripts read “the only wise God.” It is likely that the people who copied these manuscripts accidentally or intentionally included the word “wise” here because of the similar phrase “the only wise God” in [Romans 16:27](../rom/16/27.md). If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. | |
| 100 | 1:17 | zdaa | rc://*/ta/man/translate/figs-doublet | τιμὴ καὶ δόξα | 1 | The terms **honor** and **glory** mean similar things. Paul is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “be great honor” or “be much glory” | |
| 101 | 1:17 | yfyf | rc://*/ta/man/translate/figs-idiom | εἰς τοὺς αἰῶνας τῶν αἰώνων | 1 | Here, the phrase **forever {and} ever** identifies an action that will never end, and it strongly emphasizes that it will never end. If it would be helpful in your language, you could use a comparable phrase that emphasizes that an action will never end. Alternate translation: “without ever ceasing” or “from now on and always” | |
| 102 | 1:18 | s63a | rc://*/ta/man/translate/figs-explicit | ταύτην τὴν παραγγελίαν | 1 | Here, the phrase **This command** could refer to: (1) the command that Paul gave to Timothy in [1:3–5](../01/03.md) about staying in Ephesus and what to do there. Alternate translation: “The command that I have already told you about” (2) the instructions later in this verse about fighting the good fight. Alternate translation: “The following command” | |
| 103 | 1:18 | ijn8 | rc://*/ta/man/translate/figs-metaphor | παρατίθεμαί σοι | 1 | Paul speaks of his **command** as if it were an object that he could physically put in front of Timothy. He means that he has given this **command** to Timothy. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translations: “I am giving you” or “I am ordering you to follow” | |
| 104 | 1:18 | b6uq | rc://*/ta/man/translate/figs-metaphor | τέκνον | 1 | Paul speaks of his close relationship to Timothy as though Timothy were his **child**. Paul means that he is Timothy’s spiritual father, and Paul loves Timothy in the way a father loves his child. See how you expressed the similar idea in [1:2](../01/02.md). Alternate translation: “who are like a child to me” or “my spiritual son”\n | |
| 105 | 1:18 | y6jg | rc://*/ta/man/translate/figs-explicit | τὰς προαγούσας ἐπὶ σὲ προφητείας | 1 | Here Paul implies that some people had given prophecies about Timothy sometime **earlier**. These prophecies may have been spoken before Timothy was born, before Timothy became a believer, or when Timothy officially joined Paul to proclaim the gospel. If it would be helpful in your language, you could make that idea more explicit. If possible, leave the exact timing of the prophecies unstated, as Paul does. Alternate translation: “the prophecies about you that people gave before” or “what some people prophesied about you some time ago” | |
| 106 | 1:18 | m744 | rc://*/ta/man/translate/figs-explicit | ἐν αὐταῖς | 1 | Here, the phrase **in them** could indicate that Timothy should **fight the good fight**: (1) as the prophecies indicated that he would. Alternate translation: “in line with them” or “just as they indicated,” (2) by means of the prophecies, which function like weapons in the **fight**. Alternate translation: “by means of them” or “with them as weapons” (3) with the prophecies as his motivation. Alternate translation: “by remembering them” or “encouraged by them” | |
| 107 | 1:18 | w2ex | rc://*/ta/man/translate/figs-metaphor | στρατεύῃ & τὴν καλὴν στρατείαν | 1 | Paul speaks about Timothy serving God by preaching the gospel and by confronting false teachers as if he it were fighting a **good fight**. If it would be helpful in your language, you could express the idea in simile form or state the meaning plainly. Alternate translation: “as a soldier fights the good fight, you might preach and defend the gospel” or “you might preach and defend the gospel well” | |
| 108 | 1:18 | jubb | rc://*/ta/man/translate/figs-explicit | τὴν καλὴν στρατείαν | 1 | Here, the phrase **the good fight** could indicate: (1) that someone is fighting well. Alternate translation: “the fight well” (2) that the **fight** is right or just. Alternate translation: “the just fight” or “the correct fight” | |
| 109 | 1:19 | jj6k | rc://*/ta/man/translate/figs-abstractnouns | ἔχων πίστιν καὶ | 1 | If your language does not use an abstract noun for the idea of **faith**, you could express the same idea in another way. Alternate translation: “believing and having” | |
| 110 | 1:19 | ly6q | rc://*/ta/man/translate/figs-idiom | ἀγαθὴν συνείδησιν | 1 | A **conscience** that is **good** is one that does not convict a person of doing anything wrong. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. See how you translated this phrase in [1:5](../01/05.md). Alternate translation: “a clean conscience” or “a conscience that is not guilty”\n | |
| 111 | 1:19 | h8iu | rc://*/ta/man/translate/writing-pronouns | ἥν | 1 | Here, the pronoun **which** could refer: (1) just to **good conscience**. Alternate translation: “which conscience” (2) to both **good conscience** and **faith**. Alternate translation: “both of which” | |
| 112 | 1:19 | e63r | rc://*/ta/man/translate/figs-nominaladj | τινες | 1 | Paul is using the adjective **some** as a noun to mean some people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “some men and women” | |
| 113 | 1:19 | gtmk | rc://*/ta/man/translate/translate-unknown | περὶ τὴν πίστιν ἐναυάγησαν | 1 | Here Paul refers to how ships that sailed on the ocean could break apart or sink. When this happened, people had to try to survive in the water or swim to shore. If it would be helpful in your language, you could use a word or phrase that refers to this kind of event. Alternate translation: “have had their ship sink regarding the faith” or “have had their ship regarding the faith break apart”\n | |
| 114 | 1:19 | h2wk | rc://*/ta/man/translate/figs-metaphor | περὶ τὴν πίστιν ἐναυάγησαν | 1 | Paul speaks of these people and their **faith** as if they were on a ship that had sunk. He means that these people have lost their **faith**, just as people in a shipwreck lose the ship and everything on it. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “have wrecked regarding their faith” or “have destroyed their faith” | |
| 115 | 1:19 | dyr6 | rc://*/ta/man/translate/figs-abstractnouns | περὶ τὴν πίστιν | 1 | If your language does not use an abstract noun for the idea of **faith**, you could express the same idea in another way. Alternate translation: “how they once believed” | |
| 116 | 1:20 | pv7f | rc://*/ta/man/translate/translate-names | Ὑμέναιος & Ἀλέξανδρος | 1 | The words **Hymenaeus** and **Alexander** are the names of two men. | |
| 117 | 1:20 | ty7n | rc://*/ta/man/translate/figs-metaphor | παρέδωκα τῷ Σατανᾷ | 1 | To give someone over to someone else refers to transferring a person from one authority to another. Here, then, Paul says that he has transferred these two men from under the authority of the church to under the authority of **Satan**. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “I have turned over to Satan” or “I have put under Satan’s authority”\n | |
| 118 | 1:20 | s76c | rc://*/ta/man/translate/figs-activepassive | παιδευθῶσι μὴ βλασφημεῖν | 1 | If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could indicate that it was their punishment. Alternate translation: “they might realize that they should not blaspheme” or “this punishment may teach them not to blaspheme” | |
| 119 | 2:intro | c6rf | 0 | # 1 Timothy 2 General Notes\n\n## Structure and Formatting\n\n3. Paul gives instructions about how to re-establish order and decency in the church (2:1–15)\n * Command to pray for all people (2:1–7)\n * How men should pray (2:8)\n * How women should behave (2:9–15)\n\n## Special Concepts in this Chapter\n\n### “Quiet” and “quietness”\n\nPaul uses the adjective “quiet” in [2:2](../02/02.md), and he uses the noun “quietness” in [2:11](../02/11.md) and [2:12](../02/12.md). The word “quiet” describes something that is peaceful or calm. However, Christians debate what the word “quietness” describes. First, some argue that it means something similar to what the word “quiet” means: a situation in which things are peaceful and calm. In this case, Paul is commanding the women in the church to behave in peaceful and calm ways. Second, some argue that it means something stronger than what the word “quiet” means: not speaking in a public setting. In this case, Paul is forbidding the women in the church from contributing to public conversations. If possible, use a word or phrase that could have either of these meanings. See the notes on these verses for translation options.\n\n### God desires to save “all men,” and Jesus is a ransom for “all”\n\nIn [2:4](../02/04.md), Paul writes that God desires that “all men” be saved, and in [2:6](../02/06.md), he writes that Jesus is a ransom “for all.” Christians debate whether Jesus died to save certain people specifically (either those whom God has chosen or those who will believe) or whether he died to save all people (although some may not accept this salvation). So, Paul could be using the word “all” to refer to all different kinds or groups of people, or he could be using the word “all” to refer to every human. Since Paul uses general terms in these verses, it is recommended that you also use a general term that refers to all people. If this is a significant issue in your area, you could include some of this information in a footnote.\n\n### Women in the church\n\nChristians do not agree about what women should and should not do as the church worships and functions. Some Christians believe that women are prohibited from leading and teaching publicly in these settings. Other Christians believe that women can do whatever men do in these settings. Because of that, there are many different interpretations of [2:8–15](../02/08.md). While translators cannot ignore their own beliefs, it is important to represent what Paul wrote as carefully as possible. If possible, then, a translation should allow for multiple interpretations, just as what Paul wrote allows for multiple interpretations.\n\n### Women’s clothing, jewelry, and hairstyles\n\nAs in many cultures, in Paul’s culture what women wore and how they did their hair and makeup indicated certain things about them. Wearing fancy hairstyles and expensive jewelry and clothes would indicate that a woman was showing off her or her husband’s wealth. Further, she was drawing attention to herself. People would often criticize women for showing off more than was appropriate for their social status. When Paul prohibits certain types of clothing, hairstyles, and jewelry, he likely has this context in mind. He may be concerned that some women in the church are showing off, or he may want to prevent women in the church from being criticized by others. Either way, your translation should make it clear that Paul refers to clothing, jewelry, and hairstyles to prohibit showing off and drawing attention to oneself. See the notes on [2:9](../02/09.md) for translation options.\n\n### Adam and Eve\n\nIn [2:13–14](../02/13.md), Paul refers to two stories about Adam and Eve, the first humans that God created. The first story is about how God made them. He made Adam first, and then he made Eve using one of Adam’s ribs. You can read this story in [Genesis 2:5–25](../gen/02/05.md). The second story is about how Adam and Eve first sinned. A talking serpent came to Eve and convinced her to eat fruit from a specific tree, even though God had commanded them not to eat fruit from that tree. Once Eve ate the fruit, she gave some fruit to Adam, and he too ate some of it. After that, God came to them and judged them. You can read this story in [Genesis 3:1–7](../gen/03/01.md). If your readers would not be familiar with these stories, you could include some of this information in footnotes. (See: [[rc://*/tw/dict/bible/names/eve]] and [[rc://*/tw/dict/bible/names/adam]])\n\n### “She will be saved through childbearing”\n\nIn [2:15](../02/15.md), Paul writes that “she will be saved through childbearing.” Christians debate what Paul was claiming, and there are many interpretations of the clause. The most common interpretations are the following:\n\n1. “She” could refer to Eve or to women in general, and “childbearing” refers to how many women gave birth until eventually Mary gave birth to Jesus. In this case, God saves Eve, or women in general, by using the process of childbearing to send the Messiah, who saves everyone who believes.\n2. “She” refers to women in general, and “childbearing” refers to how women give birth to children and raise them. In this case, God saves women as they are acting as wives and mothers.\n3. “She” could refer to Eve or to women in general, and “childbearing” refers to the birth of a specific child, Jesus. In this case, God saves Eve, or women in general, by sending Jesus, who saves everyone who believes.\n4. “She” refers to women in general, and “childbearing” refers to the process of giving birth. In this case, God preserves and protects women as they give birth.\n\nIt is recommended that you follow one of the first two options, and only those two options will appear in the translation note on this issue. If possible, your translation should allow for several options.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Men and women, or husbands and wives\n\nIn [2:8–10](../02/08.md) Paul refers to “men” and “women” using plural nouns that can refer generally to male and female humans and that can also refer more specifically to husbands and wives. In [2:11–12](../02/11.md), Paul switches to the singular form: “woman.” Again, this noun can refer generally to a female human and can also refer more specifically to a wife. Some Christians believe that Paul switches to the singular form and later refers to the stories about Adam and Eve because he is giving instructions specifically to wives in [2:11–12](../02/11.md). Other Christians believe that Paul is still referring to women in general when he switches to the singular form, which he does to apply the stories about Adam and Eve to the instructions he gives to women in [2:11–12](../02/11.md). If your language has a word that could refer to women in general and more specifically to wives, you could use it here. Otherwise, you may need to choose which option to follow. In this case, you could put the other option in a footnote. See the notes on these verses for translation options. | |||
| 120 | 2:1 | iag7 | rc://*/ta/man/translate/grammar-connect-logic-result | παρακαλῶ οὖν | 1 | Here, the word **therefore** introduces an exhortation that is based on what Paul has said in chapter 1. If it would be helpful in your language, you could use a different word or phrase that introduces an exhortation based on a previous section. Alternate translation: “Because of all that, I urge” or “Given what I have written, I urge” | |
| 121 | 2:1 | yk2z | rc://*/ta/man/translate/figs-metaphor | πρῶτον πάντων | 1 | Here Paul could be using the word **first**: (1) to indicate that what he is about to **urge** is the most important thing he will urge. Alternate translation: “most importantly” (2) to indicate that what he is about to **urge** is the first of several commands he will give. Alternate translation: “as the first of the following commands”\n | |
| 122 | 2:1 | yjme | rc://*/ta/man/translate/translate-ordinal | πρῶτον | 1 | If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “number one” | |
| 123 | 2:1 | ql7a | rc://*/ta/man/translate/figs-activepassive | ποιεῖσθαι δεήσεις, προσευχάς, ἐντεύξεις, εὐχαριστίας | 1 | If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who should do the action, it is clear from the context that it should be Christians. Alternate translation: “that Christians make requests, prayers, intercessions, and thanksgivings” | |
| 124 | 2:1 | i78f | rc://*/ta/man/translate/figs-abstractnouns | ποιεῖσθαι δεήσεις, προσευχάς, ἐντεύξεις, εὐχαριστίας, | 1 | If your language does not use an abstract noun for the ideas in this list, you could express the same ideas in another way. Alternate translation: “for believers to request things, pray, intercede, and thank God” | |
| 125 | 2:1 | bmlg | rc://*/ta/man/translate/figs-doublet | δεήσεις, προσευχάς, ἐντεύξεις, εὐχαριστίας | 1 | Here Paul uses four words that refer to four types of prayer. The word **prayers** is the most general, and the word **thanksgivings** refers to thanking God for something rather than asking for something. The words **requests** and **intercessions** both refer to asking God to do something, and they mean very similar things. Paul uses these four words to indicate that believers should be praying **for all men** in many different ways. If it would be clearer for your readers, you could express the idea by referring to two or three types of prayer. Alternate translation: “prayers and thanksgivings” or “for prayers, requests, and thanksgivings” | |
| 126 | 2:1 | t183 | rc://*/ta/man/translate/figs-gendernotations | ἀνθρώπων | 1 | Although the term **men** is masculine, Paul is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “men and women” | |
| 127 | 2:2 | dhaq | rc://*/ta/man/translate/figs-abstractnouns | πάντων τῶν ἐν ὑπεροχῇ ὄντων | 1 | If your language does not use an abstract noun for the idea of **authority**, you could express the same idea in another way. Alternate translation: “all the ones being authorized to govern” | |
| 128 | 2:2 | h3zt | rc://*/ta/man/translate/grammar-connect-logic-goal | ἵνα | 1 | Here, the phrase **so that** introduces the purpose for which believers should pray **for kings and all the ones being in authority**. If it would be helpful in your language, you could use a different word or phrase that introduces a purpose. Alternate translation: “in order that” | |
| 129 | 2:2 | c35r | rc://*/ta/man/translate/figs-abstractnouns | ἤρεμον καὶ ἡσύχιον βίον διάγωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι | 1 | If your language does not use abstract nouns for the ideas of **life**, **godliness**, and **dignity**, you could express the same ideas in another way. Alternate translation: “we may live peacefully and quietly, in a godly and dignified way” | |
| 130 | 2:2 | g4va | rc://*/ta/man/translate/figs-doublet | ἤρεμον καὶ ἡσύχιον βίον | 1 | The terms **peaceful** and **quiet** mean similar things. Paul is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “a very peaceful life” or “a completely quiet life” | |
| 131 | 2:3 | i1sb | rc://*/ta/man/translate/writing-pronouns | τοῦτο | 1 | The pronoun **This** refers to praying as Paul has urged in [2:1–2](../02/01.md). If this is not clear for your readers, you could refer to this idea more directly. Alternate translation: “That kind of prayer” or “Praying for those things” | |
| 132 | 2:3 | tiq0 | rc://*/ta/man/translate/figs-explicit | καλὸν καὶ ἀπόδεκτον ἐνώπιον τοῦ Σωτῆρος ἡμῶν, Θεοῦ | 1 | Here, the phrase **before God our Savior** could go with: (1) just **acceptable**. Alternate translation: “is good, and it is acceptable before God our Savior” (2) both **good** and **acceptable**. Alternate translation: “is good before God our Savior and acceptable to him” | |
| 133 | 2:3 | t186 | rc://*/ta/man/translate/figs-doublet | καλὸν καὶ ἀπόδεκτον | 1 | The terms **good** and **acceptable** mean similar things. Paul is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “very good” or “extremely acceptable” | |
| 134 | 2:3 | s7to | rc://*/ta/man/translate/figs-idiom | ἐνώπιον τοῦ Σωτῆρος ἡμῶν, Θεοῦ | 1 | Here, the phrase **before God** refers to God’s evaluation or view about something. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “in the eyes of God our Savior” or “to God our Savior” | |
| 135 | 2:3 | vxzg | rc://*/ta/man/translate/figs-possession | τοῦ Σωτῆρος ἡμῶν | 1 | Here, Paul is using the possessive form to describe a **Savior** who saves us. If this is not clear in your language, you could express the idea in another way. Alternate translation: “who saves us” | |
| 136 | 2:4 | g1mu | rc://*/ta/man/translate/grammar-connect-logic-result | ὃς | 1 | Here, the word **who** could primarily introduce: (1) a further description of God, who is “our Savior” (see [2:3](../02/03.md)). Alternate translation: “he who” (2) a reason why praying for all people is “good and acceptable” to God (see [2:3](../02/03.md)). Alternate translation: “since he” | |
| 137 | 2:4 | i3ze | rc://*/ta/man/translate/figs-activepassive | πάντας ἀνθρώπους & σωθῆναι, καὶ & ἐλθεῖν | 1 | If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who would do the action, it is clear from the context that it would be God. Alternate translation: “that he might save all men and that they might come” | |
| 138 | 2:4 | t188 | rc://*/ta/man/translate/figs-gendernotations | πάντας ἀνθρώπους | 1 | Although the term **men** is masculine, Paul is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “everyone” or “all men and women” | |
| 139 | 2:4 | n26m | rc://*/ta/man/translate/figs-metaphor | εἰς ἐπίγνωσιν & ἐλθεῖν | 1 | Paul speaks of **knowledge of the truth** as if it were a place where people could **come**. He means that they God desires that all people gain **knowledge of the truth**. If it would be helpful in your language, you could use a comparable metaphor or state the meaning plainly. Alternate translation: “to acquire knowledge” or “to gain knowledge” | |
| 140 | 2:4 | z126 | rc://*/ta/man/translate/figs-abstractnouns | εἰς ἐπίγνωσιν ἀληθείας | 1 | If your language does not use abstract nouns for the ideas of **knowledge** and **truth**, you could express the same ideas in another way. Alternate translation: “to learn the true teachings” | |
| 141 | 2:5 | ar0b | rc://*/ta/man/translate/grammar-connect-logic-result | γὰρ | 1 | Here, the word **For** introduces a basis for Paul’s claim in the previous verse that God desires all people to be saved and to know the truth. If it would be helpful in your language, you could use a different word or phrase that introduces a basis for a claim. Alternate translation: “We know that because” or “That claim is supported by this:” | |
| 142 | 2:5 | t666 | rc://*/ta/man/translate/figs-possession | εἷς καὶ μεσίτης Θεοῦ καὶ ἀνθρώπων | 1 | Here, Paul is using the possessive form to describe a **mediate** who mediates between **God** and **men**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “and one who mediates between God and men” | |
| 143 | 2:5 | t191 | rc://*/ta/man/translate/figs-gendernotations | ἀνθρώπων | 1 | Although the term **men** is masculine, Paul is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “of people” | |
| 144 | 2:5 | t192 | rc://*/ta/man/translate/figs-explicit | ἄνθρωπος Χριστὸς Ἰησοῦς | 1 | Here Paul uses the word **man** to emphasize that **Christ Jesus** is human, just like the **men** for whom he functions as a mediator. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Christ Jesus, who also is human” | |
| 145 | 2:6 | u8r1 | rc://*/ta/man/translate/figs-explicit | δοὺς ἑαυτὸν | 1 | Here, the phrase **having given himself** implies that Jesus died willingly. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “having allowed himself to die” or “having died willingly”\n | |
| 146 | 2:6 | vz12 | rc://*/ta/man/translate/figs-metaphor | ἀντίλυτρον ὑπὲρ πάντων | 1 | Here Paul speaks as if Jesus were a price or **ransom** he himself gave to free **all** from someone or something that owned or controlled them. He means that Jesus obtained forgiveness for his people’s sins and keeps those sins from controlling them. This is an important biblical image, so if possible preserve the figure of speech or express the idea in simile form. Alternate translation: “as if he were a ransom to set all free from sin”\n | |
| 147 | 2:6 | ehsu | rc://*/ta/man/translate/figs-nominaladj | πάντων | 1 | Paul is using the adjective **all** as a noun to mean all people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “all men and women” | |
| 148 | 2:6 | fm1c | rc://*/ta/man/translate/figs-explicit | τὸ μαρτύριον | 1 | Here, the word **testimony** could refer to: (1) people giving testimony about what Jesus did. Alternate translation: “about which people testify” (2) what Jesus did giving testimony to how God wants to save all people. Alternate translation: “which testifies” or “which testifies that God desires to save all” | |
| 149 | 2:6 | sgiw | rc://*/ta/man/translate/figs-abstractnouns | τὸ μαρτύριον | 1 | If your language does not use an abstract noun for the idea of **testimony**, you could express the same idea in another way. Make sure that your translation fits with the option you chose in the previous note. Alternate translation: “which is testified to” | |
| 150 | 2:6 | fq7r | rc://*/ta/man/translate/figs-idiom | καιροῖς ἰδίοις | 1 | Here, the phrase translated **in its own times** indicates that something happens at an appropriate time or period of time. More specifically, the **times** could be appropriate because: (1) they fit with **the testimony**. Alternate translation: “at the times appropriate to it” or “during the time appropriate to it” (2) God chose them. Alternate translation: “at the times that God chose” or “during the time that God chose” | |
| 151 | 2:7 | ez96 | rc://*/ta/man/translate/figs-infostructure | εἰς ὃ ἐτέθην ἐγὼ κῆρυξ καὶ ἀπόστολος (ἀλήθειαν λέγω ἐν Χριστῷ, οὐ ψεύδομαι), διδάσκαλος ἐθνῶν ἐν πίστει καὶ ἀληθείᾳ | 1 | In this verse, Paul interrupts himself to affirm strongly that he is telling the truth. The ULT indicates this by using dashes. Most likely, Paul is affirming that everything he writes in this verse is true. Consider where you would naturally put an affirmation like this. Alternate translation: “for which—I am speaking the truth in Christ, I am not lying—I was made a herald and an apostle, a teacher of the Gentiles in faith and truth” | |
| 152 | 2:7 | qxv9 | rc://*/ta/man/translate/writing-pronouns | εἰς ὃ | 1 | Here, the pronoun **which** refers back to “the testimony” in the previous verse. If this is not clear for your readers, you could refer to “the testimony” more directly. Alternate translation: “for which testimony” | |
| 153 | 2:7 | iz4y | rc://*/ta/man/translate/figs-activepassive | ἐτέθην ἐγὼ | 1 | If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, Paul could be implying that: (1) Jesus did it. Alternate translation: “Christ made me” (2) God the Father did it. Alternate translation: “God made me” | |
| 154 | 2:7 | cbn6 | rc://*/ta/man/translate/translate-unknown | κῆρυξ | 1 | A **herald** is someone who is sent out to announce a message. If your readers would not be familiar with a person who performs this kind of task, you could use the name of something similar in your area or you could use a more general term. Alternate translations: “an announcer” or “a messenger” | |
| 155 | 2:7 | yllf | rc://*/ta/man/translate/figs-parallelism | ἀλήθειαν λέγω ἐν Χριστῷ, οὐ ψεύδομαι | 1 | These two clauses mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea in negative form. If it would be helpful to your readers, you could connect the phrases with a word that shows that the second clause is repeating the first one, not saying something additional. Alternatively, you could combine the two clauses into one strong statement. Alternate translation: “I am speaking the whole trust in Christ” or “in Christ I am not lying at all” | |
| 156 | 2:7 | jwly | rc://*/ta/man/translate/figs-abstractnouns | ἀλήθειαν | 1 | If your language does not use an abstract noun for the idea of **truth**, you could express the same idea in another way. Alternate translation: “truthfully” | |
| 157 | 2:7 | hb97 | rc://*/ta/man/translate/figs-metaphor | ἐν Χριστῷ | 1 | Here Paul uses the spatial metaphor **in Christ** to describe his union with **Christ**. In this case, Paul claims that he is **speaking the truth** as surely as he is **in Christ**, or united to Christ. If it would be helpful in your language, you could use a phrase that indicates that Paul is referring to his union with Christ to strengthen his claim to be speaking the truth. Alternate translation: “as one who is united to Christ” or “in my union with Christ” | |
| 158 | 2:7 | difu | rc://*/ta/man/translate/translate-textvariants | ἐν Χριστῷ | 1 | Many ancient manuscripts read **in Christ**. The ULT follows that reading. Other ancient manuscripts do not include these words. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. | |
| 159 | 2:7 | h18q | rc://*/ta/man/translate/figs-explicit | ἐν πίστει καὶ ἀληθείᾳ | 1 | Here, the phrase **in faith and truth** could provide: (1) the content of what Paul teaches. Alternate translation: “who teaches about faith and truth” (2) the manner in which Paul teaches. Alternate translation: “who is faithful and true” | |
| 160 | 2:7 | mbz4 | rc://*/ta/man/translate/figs-hendiadys | ἐν πίστει καὶ ἀληθείᾳ | 1 | Here, the phrase **faith and truth** could: (1) refer to two distinct things that Paul teaches. Alternate translation: “in faith and in truth” (2) express a single idea by using two words connected with **and**. The word **truth** tells what the **faith** is like. Alternate translation: “in the true faith” | |
| 161 | 2:7 | t201 | rc://*/ta/man/translate/figs-abstractnouns | ἐν πίστει καὶ ἀληθείᾳ | 1 | If your language does not use abstract nouns for the ideas of **faith** and **truth**, you could express the same ideas in another way. Make sure your translation fits with the options you chose in the previous two notes. Alternate translation: “concerning what they should trust and what they should accept as true” | |
| 162 | 2:8 | vu5o | rc://*/ta/man/translate/grammar-connect-words-phrases | οὖν | 1 | Here, the word **Therefore** introduces a further development of what Paul has said about praying for people in [2:1–7](../02/01.md). Now, he gives commands concerning how people should pray. If it would be helpful in your language, you could use a word or phrase that introduces this kind of development, or you could leave **Therefore** untranslated. Alternate translation: “Now” or “In light of that” | |
| 163 | 2:8 | a841 | rc://*/ta/man/translate/figs-gendernotations | τοὺς ἄνδρας | 1 | Here the word **men** refers specifically to males. The term does not refer to people in general, since Paul addresses women specifically next. If it would be helpful in your language, you could use a different word or phrase that refers specifically to adults who are male. Alternate translations: “the males” | |
| 164 | 2:8 | j49h | rc://*/ta/man/translate/figs-explicit | ἐν παντὶ τόπῳ | 1 | Here Paul implies that **every place** is any location where the believers are worshiping God. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “in every place of worship” or “in every location where worship is happening” | |
| 165 | 2:8 | unw6 | rc://*/ta/man/translate/translate-symaction | ἐπαίροντας ὁσίους χεῖρας | 1 | In Paul’s culture, **lifting up** one’s **hands** was a common posture for someone who was praying. If it would be helpful in your language, you could refer to a common posture for prayer in your culture, or you could explain the meaning of this posture. Alternate translation: “folding holy hands” or “lifting up holy to pray”\n | |
| 166 | 2:8 | yzg3 | rc://*/ta/man/translate/figs-synecdoche | ἐπαίροντας ὁσίους χεῖρας | 1 | Paul describes one part of the person, the **hands**, as holy to indicate that the entire person is to be holy. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “being holy as they lift up their hands” or “lifting up their hands as men who are holy”\n | |
| 167 | 2:8 | j5l3 | rc://*/ta/man/translate/figs-abstractnouns | χωρὶς ὀργῆς καὶ διαλογισμοῦ | 1 | If your language does not use abstract nouns for the ideas of **anger** and **argument**, you could express the same ideas in another way. Alternate translation: “without being angry and arguing” | |
| 168 | 2:8 | a8cr | rc://*/ta/man/translate/figs-explicit | διαλογισμοῦ | 1 | Here, the word translated **argument** could be describing: (1) quarrels or conflicts. Alternate translation: “conflict” (2) doubts. Alternate translation: “doubt” | |
| 169 | 2:9 | t207 | rc://*/ta/man/translate/figs-ellipsis | ὡσαύτως γυναῖκας & κοσμεῖν | 1 | Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the previous verse if it would be clearer in your language. If you do so, you may need to end the previous verse with a semicolon or period. Paul could be implying that: (1) what follows is how he wants the women to behave. Alternate translation: “likewise I want the women to adorn” (2) what follows is how he wants the women to pray. Alternate translation: “likewise I want the women to pray, adorning” | |
| 170 | 2:9 | imj1 | rc://*/ta/man/translate/figs-abstractnouns | μετὰ αἰδοῦς καὶ σωφροσύνης | 1 | If your language does not use abstract nouns for the ideas of **modesty** and **self-control**, you could express the same ideas in another way. Alternate translation: “modestly and in a self-controlled way” | |
| 171 | 2:9 | nlyn | rc://*/ta/man/translate/figs-explicit | μὴ ἐν πλέγμασιν, καὶ χρυσῷ, ἢ μαργαρίταις, ἢ ἱματισμῷ πολυτελεῖ | 1 | Here Paul gives examples of specific types of hairstyles, jewelry, and clothing that in his culture could have indicated that a woman was showing off her wealth, power, or beauty. These types of hairstyles, jewelry, and clothing may not be used in your culture, or they may not indicate that a woman is showing off in your culture. If it would be helpful in your language, you could indicate more explicitly why Paul is using these examples. Alternate translation: “not by being ostentatious or showy by wearing braids and gold or pearls or expensive clothing” or “not by showing off with braids and gold or pearls or expensive clothing” | |
| 172 | 2:9 | sw21 | rc://*/ta/man/translate/translate-unknown | μὴ ἐν πλέγμασιν | 1 | In Paul’s culture, women used many different kinds of hairstyles. People considered some of them to be more elaborate and ostentatious than others. Paul implies with the word **braids** that he is referring to a hairstyle that people would consider to be elaborate or ostentatious. Because it is not clear exactly what kind of hairstyle Paul had in mind, you could use a general word or phrase that refers to this kind of hairstyle. Alternate translations: “not in fancy hairstyles” or “not in elaborate hairstyles” | |
| 173 | 2:9 | t210 | rc://*/ta/man/translate/figs-metonymy | χρυσῷ | 1 | Here Paul is referring to ornaments or jewelry made out of **gold**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “gold ornaments” | |
| 174 | 2:9 | rf5v | rc://*/ta/man/translate/translate-unknown | μαργαρίταις | 1 | The word **pearls** refers to beautiful and valuable mineral balls that people use as jewelry. If your readers would not be familiar with **pearls**, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “jewelry” or “valuable beads”\n | |
| 175 | 2:10 | j2v2 | rc://*/ta/man/translate/figs-ellipsis | ἀλλ’ ὃ | 1 | Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the previous verse if it would be clearer in your language. Alternate translation: “but to adorn themselves, which” | |
| 176 | 2:10 | d4w6 | rc://*/ta/man/translate/figs-metaphor | ὃ πρέπει γυναιξὶν ἐπαγγελλομέναις θεοσέβειαν, δι’ ἔργων ἀγαθῶν | 1 | Here Paul implies that the women should “adorn themselves” **through good works**. He speaks of these **good works** as if they were clothing in order to indicate that it should be **good works** that characterize these women, just as clothing characterizes people. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to be characterized, as is proper for women professing godliness, by good works” | |
| 177 | 2:10 | rfb7 | rc://*/ta/man/translate/figs-infostructure | ὃ πρέπει γυναιξὶν ἐπαγγελλομέναις θεοσέβειαν, δι’ ἔργων ἀγαθῶν | 1 | If it would be more natural in your language, you could state how the women are supposed to adorn themselves before you indicate why this is **proper**. Alternate translation: “through good works, which is proper for women professing godliness” | |
| 178 | 2:10 | g35m | rc://*/ta/man/translate/figs-abstractnouns | θεοσέβειαν | 1 | If your language does not use an abstract noun for the idea of **godliness**, you could express the same idea in another way. Alternate translation: “to be godly” | |
| 179 | 2:11 | k6mj | rc://*/ta/man/translate/figs-imperative3p | γυνὴ & μανθανέτω | 1 | If your language does not use the third-person imperative in this way, you could state this in another way that is natural in your language. Alternate translation: “A woman must learn” | |
| 180 | 2:11 | poen | rc://*/ta/man/translate/figs-genericnoun | γυνὴ | 1 | The word **woman** represents Christian women in general, not one particular woman. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “believing women” or “female Christians” | |
| 181 | 2:11 | uo6j | rc://*/ta/man/translate/figs-explicit | γυνὴ | 1 | Here, the word translated **woman** could refer: (1) generally to any female believer. Alternate translation: “women who believe” (2) specifically to any woman who is married. This is indicated by the switch from the plural “women” in the previous verses to the singular “woman” here. Alternate translation: “a wife” or “wives” | |
| 182 | 2:11 | o4md | rc://*/ta/man/translate/figs-explicit | ἐν ἡσυχίᾳ | 1 | Here, the word translated **quietness** could describe: (1) learning unobtrusively and peacefully. Paul used a similar word (“quiet”) in [2:2](../02/02.md), where it described a life that is calm and peaceful. Alternate translation: “without interrupting” or “in peace” (2) learning without speaking. Alternate translation: “in silence” or “without speaking” | |
| 183 | 2:11 | gb7a | rc://*/ta/man/translate/figs-abstractnouns | ἐν ἡσυχίᾳ | 1 | If your language does not use an abstract noun for the idea of **quietness**, you could express the same idea in another way. Alternate translation: “quietly” | |
| 184 | 2:11 | tasg | rc://*/ta/man/translate/figs-explicit | ἐν πάσῃ ὑποταγῇ | 1 | Here Paul does not state to whom or what the women are to be **in all submission**. If possible, you also should not express what they are to be **in all submission** to. If you must include the object of **submission**, Paul could imply that the **submission** is to: (1) the leaders and teachers of the church. Alternate translation: “in all submission to the leaders” or “in all submission to the people who teach” (2) husbands (or other close male relatives). Alternate translation: “in all submission to their husbands”\n | |
| 185 | 2:11 | c7sh | rc://*/ta/man/translate/figs-abstractnouns | ἐν πάσῃ ὑποταγῇ | 1 | If your language does not use an abstract noun for the idea of **submission**, you could express the same idea in another way. Alternate translation: “always submitting” | |
| 186 | 2:12 | upkq | rc://*/ta/man/translate/grammar-connect-words-phrases | δὲ | 1 | Here, the word **But** introduces a development of what Paul wrote in the previous verse. If it would be helpful in your language, you could use a word or phrase that introduces this kind of development, or you could leave **But** untranslated. Alternate translation: “Even more,” | |
| 187 | 2:12 | vjk7 | rc://*/ta/man/translate/figs-genericnoun | γυναικὶ | 1 | The word **woman** represents Christian women in general, not one particular woman. See how you expressed the idea in [2:11](../02/11.md). Alternate translation: “believing women” or “female Christians” | |
| 188 | 2:12 | j7p3 | rc://*/ta/man/translate/figs-explicit | γυναικὶ & ἀνδρός | 1 | Here, just as in [2:11](../02/11.md), the word translated **woman** could refer: (1) generally to any female believer. In this case, the word **man** refers generally to any male believer. Alternate translation: “women who believe … men who believe” (2) specifically to any woman who is married. This is indicated by the switch from the plural “women” in [2:9–10](../02/09.md) to the singular “woman” in [2:11](../02/11.md) and here. In this case, the word **man** refers to the wife’s husband. Alternate translation: “a wife … her husband” or “wives … their husbands” | |
| 189 | 2:12 | j8s7 | rc://*/ta/man/translate/figs-explicit | διδάσκειν | 1 | Here Paul could be implying that women are not permitted **to teach**: (1) men. Alternate translation: “to teach a man” (2) anyone during a public meeting of believers. Alternate translation: “to teach anyone when believers gather together to worship” | |
| 190 | 2:12 | hvzf | rc://*/ta/man/translate/figs-explicit | αὐθεντεῖν | 1 | Here, the word translated **to have authority over** could be refer to: (1) any kind of rule or leadership. Alternate translation: “to be an authority over” or “to lead” (2) domineering or abusive authority. Alternate translation: “to domineer over” or “to control” | |
| 191 | 2:12 | kkg8 | rc://*/ta/man/translate/figs-ellipsis | ἀλλ’ εἶναι | 1 | Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the context if it would be clearer in your language. Alternate translation: “but I require her to be” | |
| 192 | 2:12 | t216 | rc://*/ta/man/translate/figs-explicit | εἶναι ἐν ἡσυχίᾳ | 1 | Here, just as in [2:11](../02/11.md), the word translated **quietness** could describe: (1) being unobtrusive and peaceful. Paul used a similar word (“quiet”) in [2:2](../02/02.md), where it described a life that is calm and peaceful. Alternate translation: “to avoid interrupting” or “to be in peace” (2) not speaking. Alternate translation: “to be in silence” or “to avoid speaking” | |
| 193 | 2:12 | fmoc | rc://*/ta/man/translate/figs-abstractnouns | ἐν ἡσυχίᾳ | 1 | If your language does not use an abstract noun for the idea of **quietness**, you could express the same idea in another way. Alternate translation: “quiet” | |
| 194 | 2:13 | c8p5 | rc://*/ta/man/translate/grammar-connect-logic-result | γὰρ | 1 | Here, the word **For** introduces a support or basis for the commands that Paul has given. This support comes from the story in the Old Testament that tells how God created the first humans. If it would be helpful in your language, you could use a word or phrase that introduces a support or basis for commands. Alternate translation: “In support of what I have commanded, the Scriptures record that” or “Indeed,” | |
| 195 | 2:13 | r17s | rc://*/ta/man/translate/figs-explicit | Ἀδὰμ & πρῶτος ἐπλάσθη, εἶτα Εὕα | 1 | Here Paul refers to a story found in [Genesis 2:5–25](../gen/02/05.md). In this story, when God made the first humans, he created a man named **Adam**. After that, he created a woman named **Eve**. If it would be helpful in your language, you could make the reference more explicit or include this information in a footnote. Alternate translation: “the original man, Adam, was formed first, then the original woman, Eve” or “as the story in Genesis shows, Adam was formed first, then Eve” | |
| 196 | 2:13 | iv31 | rc://*/ta/man/translate/figs-activepassive | Ἀδὰμ & ἐπλάσθη | 1 | If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear that it was God. Alternate translation: “God formed Adam” | |
| 197 | 2:13 | v7v6 | rc://*/ta/man/translate/figs-ellipsis | εἶτα Εὕα | 1 | Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “then Eve was formed” | |
| 198 | 2:14 | rnkm | rc://*/ta/man/translate/figs-explicit | Ἀδὰμ οὐκ ἠπατήθη, ἡ δὲ γυνὴ ἐξαπατηθεῖσα, ἐν παραβάσει γέγονεν | 1 | Here Paul refers to a story found in [Genesis 3:1–7](../gen/03/01.md). In this story, a talking serpent approaches Eve and convinces her to eat fruit that God had commanded her and Adam not to eat. She ate some of it, and then she gave some to Adam, and he also ate some of it. If it would be helpful in your language, you could make the reference more explicit or include some of this information in a footnote. Alternate translation: “Adam was not deceived by the serpent, but the woman, Eve, having been deceived, came into transgression by eating the fruit that God had forbidden” or “as the next story in Genesis shows, Adam was not deceived, but the woman, having been deceived, came into transgression” | |
| 199 | 2:14 | wq5k | rc://*/ta/man/translate/figs-activepassive | Ἀδὰμ οὐκ ἠπατήθη & ἐξαπατηθεῖσα | 1 | If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the story that Paul is referring to indicates that a talking serpent, who is sometimes identified as Satan, did it. Alternate translation: “the serpent did not deceive Adam … when the serpent deceived her” | |
| 200 | 2:14 | n6td | rc://*/ta/man/translate/figs-metaphor | ἐν παραβάσει γέγονεν | 1 | Here Paul speaks as if **transgression** were a location that Eve **came into**. He means that she committed a **transgression**. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “committed a transgression” | |
| 201 | 2:14 | t221 | rc://*/ta/man/translate/figs-abstractnouns | ἐν παραβάσει γέγονεν | 1 | If your language does not use an abstract noun for the idea of **transgression**, you could express the same idea in another way. Alternate translation: “transgressed” | |
| 202 | 2:15 | krx4 | rc://*/ta/man/translate/grammar-connect-logic-contrast | δὲ | 1 | Here, the word **But** introduces something good that will happen in contrast to the bad things that Paul described in the previous verse. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast, or you could leave **But** untranslated. Alternate translation: “Despite that,” | |
| 203 | 2:15 | t222 | rc://*/ta/man/translate/writing-pronouns | σωθήσεται & μείνωσιν | 1 | Here Paul uses both the singular form **she** and the plural form **they**. It could be that: (1) the pronoun **she** refers to Eve, and the pronoun **they** refers to women in general. Alternate translation: “the woman Eve will be saved … women remain” (2) both the pronouns **she** and **they** refer to women in general. Alternate translation: “women will be saved … these women remain” (3) the pronoun **she** refers to Eve as a representative of all women, and the pronoun **they** refers to all women. Alternate translation: “she and all other women will be saved … they remain” | |
| 204 | 2:15 | u8iv | rc://*/ta/man/translate/figs-explicit | σωθήσεται & διὰ τῆς τεκνογονίας | 1 | Christians debate the meaning of this clause. For some of the possible interpretations, see the chapter introduction. The two most likely interpretations are that: (1) **she** (Eve or women in general) **will be saved** by God, who will use **childbearing** as the means by which he sends the Messiah into the world. In this case, **childbearing** describes one means by which God accomplishes salvation. Alternate translation: “she will be saved through how the Messiah came by means of women bearing children” (2) **she** (women in general) **will be saved** spiritually as they have children and act as mothers. In this case, **childbearing** describes the circumstances in which the women **will be saved**. Alternate translation: “they will be saved while they give birth and raise children” | |
| 205 | 2:15 | n818 | rc://*/ta/man/translate/figs-activepassive | σωθήσεται | 1 | If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. Alternate translation: “God will save her” | |
| 206 | 2:15 | iqcu | rc://*/ta/man/translate/figs-ellipsis | ἐὰν μείνωσιν | 1 | If the word **she** earlier in this verse refers specifically to Eve, then Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “and all other women will be saved too if they remain” | |
| 207 | 2:15 | i0ap | rc://*/ta/man/translate/grammar-connect-condition-hypothetical | ἐὰν | 1 | Here Paul uses **if** to introduce a true possibility. He means that women might **remain in** these things, or they may not. He has already specified the result for if they do **remain in** these things: they **will be saved**. If it would be helpful in your language, you could use a different form that introduces a true possibility. Alternate translation: “supposing that” or “given that”\n | |
| 208 | 2:15 | sl57 | rc://*/ta/man/translate/figs-abstractnouns | μείνωσιν ἐν πίστει, καὶ ἀγάπῃ, καὶ ἁγιασμῷ, μετὰ σωφροσύνης | 1 | If your language does not use abstract nouns for the ideas of **faith**, **love**, **holiness**, and **self-control**, you could express the same ideas in another way. Alternate translation: “they persevere in believing in the Messiah, loving others, and living in a holy way along with being self-controlled” | |
| 209 | 2:15 | a69o | rc://*/ta/man/translate/figs-explicit | μετὰ σωφροσύνης | 1 | Here, the phrase **with self-control** could provide: (1) the fourth and last item in the list. Alternate translation: “and self-control” (2) the manner in which the women should **remain in faith and love and holiness**. Alternate translation: “and act with self-control as they do those things” (3) the manner in which the women should remain in **holiness**. Alternate translation: “characterized by self-control” | |
| 210 | 3:intro | d9db | 0 | # 1 Timothy 3 General Notes\n\n## Structure and Formatting\n\n4. Paul gives instructions about how to ensure that elders and deacons are properly qualified (3:1–13)\n * Qualifications for overseers (3:1–7)\n * Qualifications for deacons (3:8–13)\n5. Paul commands Timothy regarding his own personal conduct (3:14–5:2)\n * The reason for the letter and the mystery of godliness (3:14–16)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [3:16](../03/16.md), which is probably a quotation from a Christian confession or hymn.\n\n## Special Concepts in this Chapter\n\n### Overseers and deacons\n\nIn this chapter, Paul discusses whom to select to fill the roles of “overseer” and “deacon.” The word “overseer” refers to someone with authority, and Paul indicates that an “overseer” must be able to teach. The word “deacon” refers to someone who serves or assists others. Christians use various different terms for the people who lead and serve in the church. Before you translate this chapter, consider what terms in your language might refer clearly to the roles that Paul describes in this chapter. (See: [[rc://*/tw/dict/bible/other/overseer]] and [[rc://*/tw/dict/bible/kt/deacon]])\n\n### Qualifications for overseers and deacons\n\nIn [3:1–7](../03/01.md), Paul provides a list of characteristics that indicate who would be a good overseer, and in [3:8–12](../03/08.md) he provides a similar list of characteristics that indicate who would be a good deacon. These lists are meant to be general guidelines, not precise lists of exactly every characteristic that an overseer or deacon must have. For example, Paul indicates that both deacons and overseers must be husbands “of one wife,” but most Christians believe that this does not mean that overseers and deacons must be married. Instead, most Christians believe that this means that, if they are married, they must be husbands “of one wife.” Consider what form you might use in your language to give a general list of qualifications.\n\n### Women as overseers and deacons\n\nChristians debate whether Paul intended women to function as overseers and deacons along with men. There are a number of issues related to this question.\n\n1. Paul often uses masculine forms in his list of qualifications, but in his language masculine forms were often used by writers who wanted to refer to both men and women.\n2. More specifically, Paul indicates that both overseers and deacons must be husbands “of one wife.” Some Christians argue that this phrase indicates that overseers and deacons must be men. Other Christians argue that Paul also implied that overseers and deacons, if they are female, must be wives “of one husband.”\n3. Paul refers to a specific group of people in [3:11](../03/11.md) with a word that could refer more generally to women or more specifically to wives. Some Christians argue that the word means “women” and that Paul was giving specific qualifications for female deacons in this verse. Other Christians argue that the word means “wives” and that Paul was giving specific qualifications for the wives of deacons in this verse.\n\nIn the end, some Christians conclude that only men can serve as overseers and deacons. Other Christians conclude that only men can serve as overseers but that both men and women can serve as deacons. Other Christians conclude that both men and women can serve as overseers and deacons. While translators cannot ignore their own views, it is best to preserve the genders that Paul chose to use in these verses, if that is possible. If it would be helpful for your readers, you could include in footnotes some of the information about the issues described above. (See: [[rc://*/ta/man/translate/figs-gendernotations]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The generic noun “overseer”\n\nIn [3:2–7](../03/02.md), Paul lists what kind of person “the overseer” must be. As the ULT illustrates, Paul uses singular forms throughout these verses to describe any person who could be an overseer. If it would be helpful in your language, you could use plural forms in these verses to indicate that Paul is speaking generally. The UST illustrates one way to do this. (See: [[rc://*/ta/man/translate/figs-genericnoun]])\n\n### The confession or hymn in [3:16](../03/16.md)\n\nMost scholars believe that Paul quotes from an early Christian hymn or confession of faith in [3:16](../03/16.md). The ULT and UST put quote marks around these words and format them as poetry. Each clause is short and compact, and each clause implies extra information that is not always obvious. If possible, you should preserve this compact and brief form in your translation. If a form-based translation of the clause makes sense in your language, it is recommended that you do not make any implied information explicit. | |||
| 211 | 3:1 | ptet | rc://*/ta/man/translate/figs-infostructure | πιστὸς ὁ λόγος: εἴ τις ἐπισκοπῆς ὀρέγεται, καλοῦ ἔργου ἐπιθυμεῖ. | 1 | Here, the clause **This word {is} trustworthy** could refer: (1) ahead to what Paul is about to say. Alternate translation: “Here is a word that is trustworthy: ‘If someone aspires to be an overseer, he desires a noble work’” (2) back to what Paul said in the previous verse or verses. Alternate translation: “The word I have given is trustworthy. Now if someone aspires to be an oversee, he desires a noble task” | |
| 212 | 3:1 | t227 | rc://*/ta/man/translate/figs-metonymy | πιστὸς ὁ λόγος | 1 | Here, just as in [1:15](../01/15.md), **word** represents what Paul is about to write using words. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “What I am about to write is trustworthy” or “The following words are trustworthy”\n | |
| 213 | 3:1 | t228 | rc://*/ta/man/translate/figs-quotemarks | εἴ τις ἐπισκοπῆς ὀρέγεται, καλοῦ ἔργου ἐπιθυμεῖ | 1 | These words are the **word** that Paul shares with Timothy. To indicate this, the ULT and UST put quotation marks around these words. If it would be helpful in your language, you could use quotation marks or another form to indicate which words are the ones that Paul introduces as the **word**.\n | |
| 214 | 3:1 | g7l5 | rc://*/ta/man/translate/grammar-connect-condition-fact | εἴ τις | 1 | Paul speaks as if this were a hypothetical situation, but he means that this does certainly happen. If your language does not state something as a condition if it does happen, and if your readers might think that what Paul is saying is uncertain, then you could translate his words as an affirmative statement. Alternate translation: “When someone” | |
| 215 | 3:1 | vflb | rc://*/ta/man/translate/figs-gendernotations | τις & ἐπιθυμεῖ | 1 | Here, the words translated as **someone** and **he desires** do not specify whether the person is male or female. Since Christians debate whether **overseership** is something that both men and women can have, if possible you should use words and phrases here that do not indicate the person’s gender. Alternate translation: “a person … that person desires” | |
| 216 | 3:1 | t229 | rc://*/ta/man/translate/figs-abstractnouns | ἐπισκοπῆς | 1 | If your language does not use an abstract noun for the idea of **overseership**, you could express the same idea in another way. Alternate translation: “be an overseer” or “to oversee the church” | |
| 217 | 3:2 | cqhk | rc://*/ta/man/translate/grammar-connect-logic-result | οὖν | 1 | Here, the word **Therefore** introduces an inference based on what Paul said in the previous verse about how “overseership” is a “good work.” Since it is a good work, the people who do the work need to have certain qualifications. If it would be helpful in your language, you could use a word or phrase that introduces this kind of inference. Alternate translation: “So then,” or “Since overseership is a good work,” | |
| 218 | 3:2 | m0hd | rc://*/ta/man/translate/figs-genericnoun | τὸν ἐπίσκοπον | 1 | The word **overseer** represents overseers in general, not one particular overseer. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “each overseer” | |
| 219 | 3:2 | dff6 | rc://*/ta/man/translate/figs-possession | μιᾶς γυναικὸς ἄνδρα | 1 | Here, the phrase **a husband of one wife** could indicate that an **overseer**: (1) must be sexually faith to one woman, his **wife**. Alternate translation: “a man who is faithful to his wife” (2) must have no more than **one wife** at a time. Alternate translation: “a husband of only one wife at a time” (3) must have been married no more than once, even if the marriage ended in divorce or death. Alternate translation: “a man who has been married only once”\n | |
| 220 | 3:2 | qnq9 | rc://*/ta/man/translate/figs-doublet | νηφάλιον, σώφρονα | 1 | The terms **temperate** and **self-controlled** mean similar things. Paul is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “very self-controlled” or “completely temperate” | |
| 221 | 3:3 | c2c7 | μὴ πάροινον | 1 | Alternate translation: “not one who drinks much wine”\n | ||
| 222 | 3:3 | trtz | μὴ πλήκτην | 1 | Alternate translation: “not one who is violent” or “not one who likes to fight” | ||
| 223 | 3:3 | pc2g | ἀφιλάργυρον | 1 | Alternate translation: “not greedy for money” | ||
| 224 | 3:4 | a8gu | προϊστάμενον | 1 | Alternate translations: “managing” or “taking care of” | ||
| 225 | 3:4 | w3un | rc://*/ta/man/translate/figs-explicit | ἐν ὑποταγῇ, μετὰ πάσης σεμνότητος | 1 | Here, the phrase **with all dignity** could describe: (1) another characteristic of the **children**. Alternate translation: “in submission, children with all dignity” (2) another way the **children** treat their parent, the overseer. Alternate translation: “in submission who treat him with dignity” (3) how the overseer should treat his **children**. Alternate translation: “in submission as he treats them with all dignity” | |
| 226 | 3:4 | p2g9 | rc://*/ta/man/translate/figs-abstractnouns | ἐν ὑποταγῇ, μετὰ πάσης σεμνότητος | 1 | If your language does not use abstract nouns for the ideas of **submission** and **dignity**, you could express the same ideas in another way. Make sure that your translation fits with the option you chose in the previous note. Alternate translation: “who submit and are very dignified” | |
| 227 | 3:5 | ma9l | rc://*/ta/man/translate/grammar-connect-words-phrases | δέ | 1 | Here, the word **but** introduces an explanation about why Paul included the requirement that overseers lead their own families well. If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **but** untranslated. Alternate translation: “I include that because,” or “indeed,” | |
| 228 | 3:5 | duq8 | rc://*/ta/man/translate/figs-hypo | εἰ & τις τοῦ ἰδίου οἴκου προστῆναι οὐκ οἶδεν, πῶς | 1 | Here Paul uses an imaginary situation to show that people who do not lead their own households well are not able to lead the church well. Use a natural method in your language for introducing an imaginary situation. Alternate translation: “suppose that someone does not know how to lead his own household well. In that case, how”\n | |
| 229 | 3:5 | g5y1 | προστῆναι | 1 | Alternate translations: “to manage” or “to take care of” | ||
| 230 | 3:5 | n5lt | rc://*/ta/man/translate/figs-rquestion | πῶς ἐκκλησίας Θεοῦ ἐπιμελήσεται? | 1 | Paul is using the question form to strongly deny that this kind of person can **take care of the church of God**. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “he will not take care of the church of God well.” or “he will certainly not be able to take care of the church of God!” | |
| 231 | 3:5 | c814 | rc://*/ta/man/translate/figs-explicit | ἐκκλησίας Θεοῦ | 1 | Here Paul refers to the specific **church** whom the person would be taking care of. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the church of God in his charge” or “the church of God to which he is assigned” | |
| 232 | 3:5 | h05z | rc://*/ta/man/translate/figs-possession | ἐκκλησίας Θεοῦ | 1 | Here, Paul is using the possessive form to describe a **church** that worships and belongs to **God**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the church that worships God” | |
| 233 | 3:6 | q7hu | μὴ νεόφυτον | 1 | Alternate translations: “not having believed recently” or “mature in the faith” | ||
| 234 | 3:6 | v6f5 | rc://*/ta/man/translate/figs-metaphor | ἵνα μὴ & εἰς κρίμα ἐμπέσῃ τοῦ διαβόλου | 1 | Here Paul refers to experiencing **judgment** as if it were falling into a hole. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “so that he may not be overcome … by the judgment of the devil” or “so that he may not experience … the judgment of the devil”\n | |
| 235 | 3:6 | t241 | rc://*/ta/man/translate/figs-metaphor | τυφωθεὶς | 1 | Here Paul speaks of becoming prideful as if it were **being puffed up** by air. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “becoming conceited” | |
| 236 | 3:6 | t240 | rc://*/ta/man/translate/figs-explicit | τυφωθεὶς | 1 | Here Paul implies that **a new convert** might be **puffed up**, or prideful, because of being made an overseer so quickly. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “being puffed up by becoming a leader so quickly” | |
| 237 | 3:6 | al20 | rc://*/ta/man/translate/figs-possession | κρίμα & τοῦ διαβόλου | 1 | Here, Paul is using the possessive form to describe a **judgment** that could be: (1) the same kind of **judgment** that **the devil** received. Alternate translation: “the judgment that the devil received” (2) a **judgment** that **the devil** administers. Alternate translation: “judgment from the devil” or “judgment given by the devil” | |
| 238 | 3:6 | fgua | rc://*/ta/man/translate/figs-abstractnouns | κρίμα & τοῦ διαβόλου | 1 | If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way. Make sure that your translation fits with the option you chose in the previous note. Alternate translation: “being judged as the devil was” | |
| 239 | 3:7 | dosq | rc://*/ta/man/translate/grammar-connect-words-phrases | δὲ | 1 | Here, the word **But** introduces the next requirement for being an overseer. If it would be helpful in your language, you could use a word or phrase that introduces the next idea, or you could leave **But** untranslated. Alternate translation: “Next,” | |
| 240 | 3:7 | s3w1 | rc://*/ta/man/translate/figs-abstractnouns | μαρτυρίαν καλὴν ἔχειν ἀπὸ | 1 | If your language does not use an abstract noun for the idea of **testimony**, you could express the same idea in another way. Alternate translation: “for it to be testified about him that is good by” | |
| 241 | 3:7 | x9jf | μαρτυρίαν καλὴν & ἀπὸ | 1 | Alternate translation: “a good reputation with” | ||
| 242 | 3:7 | si1d | rc://*/ta/man/translate/figs-idiom | τῶν ἔξωθεν | 1 | The phrase **the ones outside** identifies people who do not belong to the group of believers. If it would be helpful in your language, you could use a word or phrase that refers to people who are not part of the group of believers. Alternate translation: “the outsiders” or “the people who are not part of your group” | |
| 243 | 3:7 | qsa6 | rc://*/ta/man/translate/figs-metaphor | μὴ εἰς ὀνειδισμὸν ἐμπέσῃ, καὶ | 1 | Here Paul refers to experiencing **reproach** as if it were falling into a hole. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “he may not be overcome by reproach and fall into” or “he may not experience reproach and fall into” | |
| 244 | 3:7 | l2s9 | rc://*/ta/man/translate/figs-abstractnouns | μὴ εἰς ὀνειδισμὸν ἐμπέσῃ, καὶ | 1 | If your language does not use an abstract noun for the idea of **reproach**, you could express the same idea in another way. Alternate translation: “he may not be reproached and fall into” | |
| 245 | 3:7 | t245 | rc://*/ta/man/translate/figs-metaphor | παγίδα τοῦ διαβόλου | 1 | Here Paul speaks of how **the devil** gains power or control over people as if he were trapping. If it would be helpful in your language, you could express the idea in simile form or state the meaning plainly. Alternate translation: “be like an animal that the devil has trapped” or “the power of the devil” or “the control of the devil” | |
| 246 | 3:8 | nz2w | διακόνους ὡσαύτως | 1 | Alternate translation: “Deacons, just like overseers,” | ||
| 247 | 3:8 | sxq4 | rc://*/ta/man/translate/figs-metaphor | μὴ διλόγους | 1 | Here Paul refers to people who change what they say to match the situation as if they were **double-talkers**, or people who say two words at the same time. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “not two-tongued” or “speaking with integrity” | |
| 248 | 3:8 | d96g | rc://*/ta/man/translate/figs-explicit | μὴ αἰσχροκερδεῖς | 1 | Here, the word translated as **greedy** could refer to: (1) strong desire for more money and goods than one needs. Alternate translation: “not always longing for more money” (2) gaining money and goods by shameful means. Alternate translation: “not pursuing dishonest gain” or “not being shamed by greed” | |
| 249 | 3:9 | vcvb | rc://*/ta/man/translate/figs-explicit | ἔχοντας τὸ μυστήριον τῆς πίστεως ἐν καθαρᾷ συνειδήσει | 1 | Here, the phrase **with a pure conscience** could describe: (1) these people’s lives in general. Alternate translation: “having the mystery of the faith and having a pure conscience” (2) the manner in which these people have **the mystery**. Alternate translation: “having a pure conscience about how they have the mystery of the faith” | |
| 250 | 3:9 | c44a | rc://*/ta/man/translate/figs-explicit | ἔχοντας | 1 | Here, the word **having** implies that these people are faithful to and continue to believe what they are **having**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “continuing to believe” or “holding firmly to” | |
| 251 | 3:9 | jda1 | rc://*/ta/man/translate/figs-possession | τὸ μυστήριον τῆς πίστεως | 1 | Here, Paul is using the possessive form to describe a **mystery** that could: (1) contain what people accept by **faith**. Alternate translation: “the mystery that is the teaching we accept in faith” (1) be what people accept by **faith**. Alternate translation: “the mystery that we believe” | |
| 252 | 3:9 | rfv7 | rc://*/ta/man/translate/figs-abstractnouns | τὸ μυστήριον τῆς πίστεως | 1 | If your language does not use abstract nouns for the ideas of **mystery** and **faith**, you could express the same ideas in another way. Make sure that your translation fits with the option you chose in the previous note. Alternate translation: “what we believe that was once hidden” or “the hidden things that we believe” | |
| 253 | 3:9 | y91f | rc://*/ta/man/translate/figs-idiom | ἐν καθαρᾷ συνειδήσει | 1 | A **conscience** that is **pure** is one that does not convict a person of doing anything wrong. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. See how you translated the similar phrases in [1:5](../01/05.md) and [1:19](../01/19.md). Alternate translation: “with a clean conscience” or “with a conscience that is not guilty”\n | |
| 254 | 3:10 | ts3s | rc://*/ta/man/translate/grammar-connect-words-phrases | δὲ | 1 | Here, the word **But** introduces the next requirement for being a deacon. If it would be helpful in your language, you could use a word or phrase that introduces the next idea, or you could leave **But** untranslated. Alternate translation: “Next,” | |
| 255 | 3:10 | wli8 | rc://*/ta/man/translate/figs-imperative3p | καὶ οὗτοι & δοκιμαζέσθωσαν πρῶτον; εἶτα διακονείτωσαν | 1 | If your language does not use the third-person imperative in this way, you could state this in another way that is natural in your language. Alternate translation: “they also should be tested first; then they can serve” | |
| 256 | 3:10 | hl1p | rc://*/ta/man/translate/figs-activepassive | καὶ οὗτοι & δοκιμαζέσθωσαν | 1 | If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who would do the action, it is clear from the context that it would be believers, perhaps those who are already leaders. Alternate translation: “let some of the believers also test them” or “let those who are already leaders also test them” | |
| 257 | 3:10 | gxz0 | rc://*/ta/man/translate/figs-explicit | διακονείτωσαν, ἀνέγκλητοι ὄντες | 1 | Here, the phrase **being blameless** could give: (1) the condition that must be fulfilled for them to **serve**. Alternate translation: “let them serve if they are blameless” (2) a description of the people who can **serve**. Alternate translation: “let the ones being blameless serve” | |
| 258 | 3:11 | xyc9 | rc://*/ta/man/translate/figs-explicit | γυναῖκας | 1 | Here, the word translated **women** could refer to: (1) female deacons. Alternate translation: “women who are deacons” (2) the wives of deacons. Alternate translation: “their wives” | |
| 259 | 3:11 | q5qx | σεμνάς | 1 | Alternate translations: “must be worthy of respect” | ||
| 260 | 3:12 | rdzb | rc://*/ta/man/translate/figs-imperative3p | διάκονοι ἔστωσαν | 1 | If your language does not use the third-person imperative in this way, you could state this in another way that is natural in your language. Alternate translation: “Deacons should be” | |
| 261 | 3:12 | gjon | rc://*/ta/man/translate/figs-explicit | διάκονοι | 1 | After speaking about “women” in the previous verse, Paul could be using the word **deacons** to refer to: (1) male deacons. Alternate translation: “male deacons” (2) all deacons. Alternate translation: “all deacons” | |
| 262 | 3:12 | wji2 | rc://*/ta/man/translate/figs-possession | μιᾶς γυναικὸς ἄνδρες | 1 | Paul used a very similar phrase in [3:2](../03/02.md), and you should express the idea as you did there. He could mean that **deacons**: (1) each must be sexually faith to one woman, his wife. Alternate translation: “men who are faithful to their wives” (2) each must have no more than one wife at a time. Alternate translation: “husbands of only one wife at a time” (3) each must have been married no more than once, even if the marriage ended in divorce or death. Alternate translation: “men who have been married only once” | |
| 263 | 3:12 | dv31 | προϊστάμενοι | 1 | Alternate translations: “managing” or “taking care of”\n | ||
| 264 | 3:12 | zio6 | rc://*/ta/man/translate/figs-explicit | τέκνων & καὶ τῶν ἰδίων οἴκων | 1 | The phrase **children and their own households** is not making a distinction between **children** and **households** by indicating that the **children** are not part of the **household**. Rather, the phrase emphasizes that the **children** are a particularly important part of the **households**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “children and the rest of their own households” or “their own households, and particularly their children,”\n | |
| 265 | 3:13 | rfq2 | rc://*/ta/man/translate/grammar-connect-logic-result | γὰρ | 1 | Here, the word **For** introduces a reason why deacons should be the kind of people that Paul has described in [3:8–12](../03/08.md). If it would be helpful in your language, you could use a word or phrase that introduces a reason to keep a set of requirements, or you could leave **For** untranslated. Alternate translation: “They should strive to be that kind of people, since” or “Here is why the should do those things:” | |
| 266 | 3:13 | t259 | rc://*/ta/man/translate/figs-explicit | οἱ & διακονήσαντες | 1 | Here, the phrase **the ones having served** could refer: (1) just to the deacons, whom Paul has discussed in [3:8–12](../03/08.md). Alternate translation: “the deacons who have served” (2) both to the deacons and to the overseers, whom has has discussed in [3:1–12](../03/01.md). Alternate translation: “the overseers and the deacons who have served”\n | |
| 267 | 3:13 | cv34 | rc://*/ta/man/translate/figs-metaphor | βαθμὸν & καλὸν | 1 | Here Paul speaks as if these people will have **good standing**, that is, be able to stand in a good place. He could be indicating that they will gain: (1) respect and influence among believer. Alternate translation: “a good reputation” or “honor among believers” (2) a specific position or office that is respected. Alternate translation: “a respected position” or “an honored office” | |
| 268 | 3:13 | m684 | rc://*/ta/man/translate/figs-explicit | πολλὴν παρρησίαν ἐν πίστει | 1 | Here, the phrase **much confidence in the faith** could mean that these people: (1) will have **much confidence** in their **faith**. Alternate translation: “much confidence about their faith” (2) will speak with **much confidence** about **the faith**. Alternate translation: “much confidence in speaking about the faith” | |
| 269 | 3:13 | i6kp | rc://*/ta/man/translate/figs-explicit | πίστει τῇ ἐν Χριστῷ Ἰησοῦ | 1 | Here, the phrase **the faith {that is} in Christ Jesus** could refer to: (1) the act of having **faith** in **Christ Jesus**. Alternate translation: “the faith that they have in Christ Jesus” (2) what people believe about **Christ Jesus** when they have **faith** in him. Alternate translation: “what Christians believe about Christ Jesus” | |
| 270 | 3:13 | tlpl | rc://*/ta/man/translate/figs-abstractnouns | πολλὴν παρρησίαν ἐν πίστει τῇ ἐν Χριστῷ Ἰησοῦ | 1 | If your language does not use abstract nouns for the ideas of **confidence** and **faith**, you could express the same ideas in another way. Make sure that your translation fits with the options you chose in the previous notes. Alternate translation: “be able to be very confident as they believe in Christ Jesus” or “be very confident about how they believe in Christ Jesus” | |
| 271 | 3:14 | qxvm | rc://*/ta/man/translate/translate-tense | γράφω | 1 | Here Paul refers to the writing of this letter from his perspective, which is in the present. However, when Timothy receives the letter, the writing of this letter would be in the past. If it would be helpful in your language, you could use whatever form people would use in your language to refer to the writing of a letter. Alternate translation: “I have written” | |
| 272 | 3:14 | env2 | rc://*/ta/man/translate/figs-explicit | ταῦτά | 1 | Here, the phrase **these things** could refer to: (1) everything that Paul has included in the letter. Alternate translation: “everything in this letter” (2) what Paul has written in the letter so far. Alternate translation: “what I have included so far” or “those things” | |
| 273 | 3:14 | knu3 | rc://*/ta/man/translate/grammar-connect-logic-contrast | ἐλπίζων | 1 | Here, the word **hoping** introduces something that is unexpected given what Paul has said about **writing** the letter. Usually people in Paul’s culture did not write letters to someone if they planned to visit that person soon. If it would be helpful in your language, you could use a word or phrase that introduces something that is unexpected. Alternate translation: “even though I hope” or “despite the fact that I hope” | |
| 274 | 3:14 | zzzu | rc://*/ta/man/translate/figs-go | ἐλθεῖν | 1 | In a context such as this, your language might say “go” instead of **come**. Alternate translation: “to go” | |
| 275 | 3:14 | t262 | rc://*/ta/man/translate/figs-abstractnouns | ἐν τάχει | 1 | If your language does not use an abstract noun for the idea of **quickness**, you could express the same idea in another way. Alternate translation: “quickly” or “before long” | |
| 276 | 3:15 | raak | rc://*/ta/man/translate/grammar-connect-logic-contrast | ἐὰν δὲ βραδύνω | 1 | Here Paul is indicating that, instead of coming quickly to Timothy, he may **delay**. If it would be helpful in your language, you could use a different form that indicates that Paul may **delay** in contrast to what he said in the previous verse about what he was hoping for. Alternate translation: “but knowing that I may delay” or “yet being aware that I might delay” | |
| 277 | 3:15 | z9z8 | rc://*/ta/man/translate/figs-explicit | βραδύνω | 1 | Here Paul may be implying that: (1) he himself might choose to **delay**. Alternate translation: “I choose to wait” or “I need to stay away longer” (2) something might cause or force Paul to **delay**. Alternate translation: “I am delayed” or “anything delays me” | |
| 278 | 3:15 | cycc | rc://*/ta/man/translate/figs-explicit | δεῖ & ἀναστρέφεσθαι | 1 | Here Paul could be implying that he is instructing Timothy in how: (1) believers should **behave**. Alternate translation: “it is necessary for believers” (2) Timothy should **behave**. Alternate translation: “it is necessary for you to behave” | |
| 279 | 3:15 | p9u4 | rc://*/ta/man/translate/figs-metaphor | ἐν οἴκῳ Θεοῦ | 1 | Here Paul speaks of believers as if they were part of **the household of God**. He means that God considers them to be members of his own family. If it would be helpful in your language, you could express the idea in simile form or state the meaning plainly. Alternate translation: “among people who are like the household of God” or “among God’s people” | |
| 280 | 3:15 | wzk3 | rc://*/ta/man/translate/figs-distinguish | ἥτις ἐστὶν ἐκκλησία Θεοῦ ζῶντος | 1 | This phrase introduces further information about **the household of God**. It does not distinguish between a **household of God** that is **the church** and one that is not **the church**. If it would be helpful in your language, you could use a form that introduces further information, not a distinction. Alternate translation: “by which I mean the church of the living God” | |
| 281 | 3:15 | g0c3 | rc://*/ta/man/translate/figs-possession | ἐκκλησία Θεοῦ ζῶντος | 1 | Here, Paul is using the possessive form to describe **the church** that worships and belongs to **the living God**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the church that worships the living God” | |
| 282 | 3:15 | sg64 | rc://*/ta/man/translate/figs-idiom | Θεοῦ ζῶντος | 1 | Here, the phrase **the living God** identifies God as the one who “lives.” The primary point is that God actually “lives,” unlike idols and other things that people call “god.” If it would be helpful in your language, you could use a word or phrase that emphasizes that God really “lives.” Alternate translation: “of the God who lives” or “of the true God”\n | |
| 283 | 3:15 | cd5r | rc://*/ta/man/translate/figs-metaphor | στῦλος καὶ ἑδραίωμα τῆς ἀληθείας | 1 | Here Paul speaks as if **the truth** were the roof of a building and of the church as if it were **a pillar and support** that held up that roof. He means that the church helps to preserve and proclaim **the truth**. If it would be helpful in your language, you could express the idea in simile form or state the meaning plainly. Alternate translation: “which is like a pillar and support of the truth” or “which preserves and presents the truth” | |
| 284 | 3:15 | t267 | rc://*/ta/man/translate/figs-doublet | στῦλος καὶ ἑδραίωμα | 1 | The terms **pillar** and **support** mean similar things. Paul is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “a foundation” or “a strong support” | |
| 285 | 3:15 | qznv | rc://*/ta/man/translate/figs-abstractnouns | τῆς ἀληθείας | 1 | If your language does not use an abstract noun for the idea of **truth**, you could express the same idea in another way. Alternate translation: “of the true teaching” | |
| 286 | 3:16 | w473 | rc://*/ta/man/translate/figs-possession | τὸ τῆς εὐσεβείας μυστήριον | 1 | Here, Paul is using the possessive form to describe a **mystery** that could: (1) lead to or cause **godliness**. Alternate translation: “the mystery that leads to godliness” (2) contain **godliness**. Alternate translation: “the mystery that is godliness” | |
| 287 | 3:16 | t271 | rc://*/ta/man/translate/figs-abstractnouns | τὸ τῆς εὐσεβείας μυστήριον | 1 | If your language does not use abstract nouns for the ideas of **mystery** and **godliness**, you could express the same ideas in another way. Make sure that your translation fits with the option you chose in the previous verse. Alternate translation: “what was hidden that makes us godly” | |
| 288 | 3:16 | y8sp | rc://*/ta/man/translate/figs-quotemarks | ὃς ἐφανερώθη ἐν σαρκί, ἐδικαιώθη ἐν Πνεύματι, ὤφθη ἀγγέλοις, ἐκηρύχθη ἐν ἔθνεσιν, ἐπιστεύθη ἐν κόσμῳ, ἀνελήμφθη ἐν δόξῃ | 1 | Here it is likely that Paul is quoting a confession or hymn. In order to indicate this, the ULT and UST put quote marks around these words and format them as poetry. Consider how you might indicate in your language that these words are from a confession or hymn. | |
| 289 | 3:16 | m4xi | rc://*/ta/man/translate/figs-activepassive | ὃς ἐφανερώθη ἐν σαρκί, ἐδικαιώθη ἐν Πνεύματι, ὤφθη ἀγγέλοις, ἐκηρύχθη ἐν ἔθνεσιν, ἐπιστεύθη ἐν κόσμῳ, ἀνελήμφθη ἐν δόξῃ | 1 | If your language does not use these passive forms, you could express the ideas in active form or in another way that is natural in your language. If you need to say who did the actions, it is clear from the context that either God or Jesus himself did the revealing, that the **Spirit** did the justifying, that the **angels** did the seeing, that believers did the proclaiming, that people in general did the believing, and that God did the taking up. Alternate translation: “God revealed him in flesh, the Spirit justified him, angels saw him, believers proclaimed him among the nations, people in the world believed in him, God took him up in glory” | |
| 290 | 3:16 | gm36 | rc://*/ta/man/translate/writing-pronouns | ὃς | 1 | The pronoun **Who** refers to Jesus Christ. If this is not clear for your readers, you could use the person's name here. Alternate translation: “Jesus” or “The Christ” | |
| 291 | 3:16 | rqp6 | rc://*/ta/man/translate/figs-metonymy | ἐν σαρκί | 1 | Here, the word **flesh** refers to human existence in its weakness and frailty. Paul means that Jesus was human. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “as a human being” | |
| 292 | 3:16 | pjr1 | rc://*/ta/man/translate/figs-explicit | ἐδικαιώθη ἐν Πνεύματι | 1 | Here, the phrase **was justified** could indicate that Jesus was: (1) declared innocent by the Holy Spirit. Alternate translation: “was proved guiltless by the Spirit” or “was vindicated by the Spirit” (2) proved by the Holy Spirit to be who he said he was. Alternate translation: “was proved right by the Spirit” | |
| 293 | 3:16 | av4f | rc://*/ta/man/translate/figs-explicit | ἐν ἔθνεσιν | 1 | Here, the word **nations** could refer to: (1) non-Jewish people. Alternate translation: “among the Gentiles” (2) all groups of people. Alternate translation: “among all people groups” | |
| 294 | 3:16 | h9mb | rc://*/ta/man/translate/figs-explicit | ἐν κόσμῳ | 1 | Here, the phrase **in the world** indicates that people in many places throughout **the world** believed in Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “by people throughout the world” | |
| 295 | 3:16 | jz11 | rc://*/ta/man/translate/figs-explicit | ἀνελήμφθη | 1 | Here Paul implies that Jesus **was taken up** into heaven. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “was taken up to heaven” | |
| 296 | 3:16 | xk39 | rc://*/ta/man/translate/figs-explicit | ἐν δόξῃ | 1 | Here, the phrase **in glory** could describe: (1) how Jesus **was taken up**. Alternate translation: “with much glory” (2) Jesus as he **was taken up**. Alternate translation: “as a glorious being” or “as a person with glory” | |
| 297 | 3:16 | mr3a | rc://*/ta/man/translate/figs-abstractnouns | ἐν δόξῃ | 1 | If your language does not use an abstract noun for the idea of **glory**, you could express the same idea in another way. Make sure that your translation fits with the option you chose in the previous note. Alternate translation: “gloriously” | |
| 298 | 4:intro | b39h | 0 | # 1 Timothy 4 General Notes\n\n## Structure and Formatting\n\n5. Paul commands Timothy regarding his own personal conduct (3:14–5:2)\n * Condemnation of the false teachers (4:1–5)\n * Timothy should train himself for godliness (4:6–10)\n * How Timothy should act as a leader (4:11–16)\n\n## Special Concepts in this Chapter\n\n### False teachers\n\nIn [4:1](../04/01.md), Paul indicates that some people will stop believing in Jesus. In [4:2](../04/02.md), he indicates that “liars” will teach them what is wrong. These “liars” are false teachers that Paul wants Timothy to confront and discredit. Paul does not include very much about what these false teachers were saying, but he does say that they were telling people not to marry and to avoid certain foods ([4:3](../04/03.md)). He also implies that these false teachers use or tell stories that Paul calls “myths” ([4:7](../04/07.md)). Christians debate what ideas these false teachers were spreading. What is clear is that they were using stories that were not in the Scriptures, and they were convincing people to abstain from things that God said were good. Make sure that this is clear in your translation.\n\n### Timothy’s “gift”\n\nIn [4:14](../04/14.md), Paul speaks about the “gift” that Timothy received. When he received, someone prophesied about it, and the elders laid their hands on Timothy to commission him. It is clear in the context that God gave this “gift,” which is a special skill or ability that Timothy had. Most likely, this skill or ability enabled Timothy to teach and lead believers well. Since Paul does not state or even imply what the “gift” was, you should use a general word or phrase that refers to a special skill or ability.\n\n## Important Figures of Speech in this Chapter\n\n### Training\n\nIn [4:7](../04/07.md), Paul instructs Timothy to “train” himself for godliness. In the following verse, he indicates that “bodily training” is helpful for a little while, but godliness is always helpful. In Timothy’s culture, education included both physical and mental training, and people often used words and ideas related to physical training to describe mental training. Paul similarly uses a word for physical training to describe the hard work required to become godly. Since this is a common metaphor in the Bible, if possible preserve the figure of speech or express the idea in simile form. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Which verse contains the trustworthy word?\n\nIn [4:9](../04/09.md), Paul indicates that the “word,” or statement, is **trustworthy and worthy of all acceptance**. It is not clear whether Paul is referring back to something he wrote in [4:8](../04/08.md) or whether he is referring ahead to something he will write in [4:10](../04/10.md). Because of that, the ULT makes [4:9](../04/09.md) its own sentence to preserve the ambiguity. If it is possible, you could express the idea in such a way that the “word” could be either before or after verse 9. If you choose to make the reference explicit, the UST illustrates how you might express the idea if the “word” is in verse 10. Here is how you might express the idea if the “word” is in verse 8:\n * “[8] for ‘bodily training is useful for little, but godliness is useful for all, having promise of life, now and coming.’ [9] That word is trustworthy and worthy of all acceptance. [10] For unto this we toil and struggle, because we have hoped in the living God, who is the Savior of all men, especially of believers.”\n | |||
| 299 | 4:1 | jzr9 | rc://*/ta/man/translate/grammar-connect-words-phrases | δὲ | 1 | Here, the word **Now** introduces the next topic that Paul wishes to write about. If it would be helpful in your language, you could use a word or phrase that introduces the next topic, or you could leave **Now** untranslated. Alternate translation: “Next,” | |
| 300 | 4:1 | bhj9 | rc://*/ta/man/translate/figs-extrainfo | τὸ & Πνεῦμα ῥητῶς λέγει | 1 | Here Paul does not indicate when or where **the Spirit says** these things. He could be referring to prophecies in the Old Testament, prophecies that were given more recently by Christian prophets, or things that the **the Spirit** was revealing to him. Since it is not clear where and when **the Spirit** speaks, if possible use a general phrase here. Alternate translation: “the Spirit has spoken specifically” or “the Spirit is indicating specifically” | |
| 301 | 4:1 | b739 | rc://*/ta/man/translate/figs-idiom | ἐν ὑστέροις καιροῖς | 1 | Here, the phrase **later times** could refer to: (1) the last days in general, the period between Jesus’ resurrection and second coming. Alternate translation: “in the last days” or “near the end of this current period of time” (2) sometime **later** than when the Spirit spoke. Alternate translation: “later on” or “sometime later”\n | |
| 302 | 4:1 | b931 | rc://*/ta/man/translate/figs-metaphor | ἀποστήσονταί & τῆς πίστεως | 1 | Here Paul speaks of rejecting or failing to persist in **the faith** as if it were falling away from a location where **the faith** was. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “turn away from the faith” or “will reject the faith”\n | |
| 303 | 4:1 | bmbc | rc://*/ta/man/translate/figs-explicit | τῆς πίστεως | 1 | Here, the word **faith** could refer to: (1) the act of having **faith** in Jesus. Alternate translation: “the faith that they have” (2) what people believe about Jesus when they have **faith** in him. Alternate translation: “what Christians believe” | |
| 304 | 4:1 | hw98 | rc://*/ta/man/translate/figs-abstractnouns | τῆς πίστεως | 1 | If your language does not use an abstract noun for the idea of **faith**, you could express the same idea in another way. Make sure that your translation fits with the option you chose in the previous note. Alternate translation: “believing in Jesus” | |
| 305 | 4:1 | jgec | rc://*/ta/man/translate/figs-explicit | προσέχοντες | 1 | Here, the word **attending** could introduce: (1) a further description of what these people do. Alternate translation: “and they will pay attention to” (2) the reason why these people fall away. Alternate translation: “since they pay attention to” (3) the means by which these people fall away. Alternate translation: “by paying attention to” | |
| 306 | 4:1 | u1ui | rc://*/ta/man/translate/figs-explicit | πνεύμασι πλάνοις | 1 | Here, the phrase **deceiving spirits** refers to evil spiritual beings who deceive people. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “deceptive devils” or “evil spirits who deceive” | |
| 307 | 4:1 | ae5w | rc://*/ta/man/translate/figs-possession | διδασκαλίαις δαιμονίων | 1 | Here, Paul is using the possessive form to describe **teachings** that come from **demons**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “teachings from demons” | |
| 308 | 4:2 | tkqf | rc://*/ta/man/translate/figs-explicit | ἐν ὑποκρίσει ψευδολόγων | 1 | Here, the word **in** could introduce: (1) the means or cause by which some people will pay attention to deceiving spirits and teachings of demons. Alternate translation: “which they will pay attention to through the hypocrisy of liars” or “because of the hypocrisy of liars” (2) the means by which they learn the teachings of demon. Alternate translation: “which are taught through the hypocrisy of liars” | |
| 309 | 4:2 | pw29 | rc://*/ta/man/translate/figs-abstractnouns | ἐν ὑποκρίσει ψευδολόγων | 1 | If your language does not use an abstract noun for the idea of **hypocrisy**, you could express the same idea in another way. Alternate translation: “through liars who act hypocritically” | |
| 310 | 4:2 | u2f4 | rc://*/ta/man/translate/figs-metaphor | κεκαυστηριασμένων τὴν ἰδίαν συνείδησιν | 1 | Here Paul could be speaking as if these people’s **conscience**: (1) had been **seared** so that it can no longer feel anything. In this case, he means that they no longer feel convicted about what is right and wrong. Alternate translation: “who live as if they had been seared in their own conscience” or “no longer being convicted of what is right or wrong” (2) had been branded and thus marked either as belonging to Satan or as a sinner. Alternate translation: “who live as if they had been branded in their own conscience as belonging to Satan” or “having been marked as sinners” | |
| 311 | 4:2 | t288 | rc://*/ta/man/translate/figs-activepassive | κεκαυστηριασμένων τὴν ἰδίαν συνείδησιν | 1 | If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could indicate that: (1) they did it themselves. Alternate translation: “having seared their own consciences” (2) their hypocrisy and lies did it. Alternate translation: “their hypocrisy having seared their own consciences” | |
| 312 | 4:2 | gp0m | rc://*/ta/man/translate/grammar-collectivenouns | τὴν ἰδίαν συνείδησιν | 1 | If it would not be natural in your language to speak as if a group of people had only one **conscience**, you could use the plural form of that word in your translation. Alternate translation: “in their own consciences” | |
| 313 | 4:3 | t291 | rc://*/ta/man/translate/figs-ellipsis | ἀπέχεσθαι | 1 | Here Paul leaves out some of the words that a sentence would ordinarily need in order to be complete. He does not mean that these false teachers will forbid believers to abstain from certain foods, but that the false teachers will require them to abstain from certain foods. You could supply these words if it would be clearer in your language. Alternate translation: “requiring to abstain” | |
| 314 | 4:3 | m1d6 | rc://*/ta/man/translate/figs-explicit | ἀπέχεσθαι βρωμάτων | 1 | Here Paul implies that the false teachers were telling people **to abstain** from certain kinds of **foods**. They were not telling people to abstain from eating in general. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “to abstain from specific foods” or “to abstain from certain types of food” | |
| 315 | 4:3 | wely | rc://*/ta/man/translate/figs-distinguish | βρωμάτων ἃ ὁ Θεὸς ἔκτισεν | 1 | Here Paul is further describing the **foods** that the false teachers required people **to abstain** from. He is not distinguishing between some foods that **God created** and other foods that God did not create. If it would be helpful in your language, you could use a different form that describes something rather than distinguishes between things. Alternate translation: “from foods, which God created” or “from foods. God created these foods”\n | |
| 316 | 4:3 | t293 | rc://*/ta/man/translate/figs-abstractnouns | μετὰ εὐχαριστίας | 1 | If your language does not use an abstract noun for the idea of **thanksgiving**, you could express the same idea in another way. Alternate translation: “thankfully” | |
| 317 | 4:3 | t294 | rc://*/ta/man/translate/figs-abstractnouns | τὴν ἀλήθειαν | 1 | If your language does not use an abstract noun for the idea of **truth**, you could express the same idea in another way. Alternate translation: “the true teaching”\n | |
| 318 | 4:4 | pppf | rc://*/ta/man/translate/grammar-connect-logic-result | ὅτι | 1 | Here, the word **For** introduces support for what Paul stated in the previous verse about what God made foods for. If it would be helpful in your language, you could use a word or phrase that introduces support for a claim, or you could leave **For** untranslated. Alternate translation: “I write that about foods because” or “In fact,” | |
| 319 | 4:4 | dv4s | rc://*/ta/man/translate/figs-abstractnouns | πᾶν κτίσμα Θεοῦ | 1 | If your language does not use an abstract noun for the idea of **creation**, you could express the same idea in another way. Alternate translation: “everything that has been created by God” | |
| 320 | 4:4 | xyvf | rc://*/ta/man/translate/figs-possession | κτίσμα Θεοῦ | 1 | Here, Paul is using the possessive form to describe every **creation** that is made by **God**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “creation made by God” | |
| 321 | 4:4 | a15j | rc://*/ta/man/translate/figs-activepassive | οὐδὲν ἀπόβλητον μετὰ εὐχαριστίας λαμβανόμενον | 1 | If your language does not use these passive forms, you could express the ideas with active forms or in another way that is natural in your language. If you need to say who did the actions, you could use an indefinite subject. Alternate translation: “people should reject nothing that they receive with thanksgiving” | |
| 322 | 4:4 | n0hr | rc://*/ta/man/translate/figs-abstractnouns | μετὰ εὐχαριστίας | 1 | If your language does not use an abstract noun for the idea of **thanksgiving**, you could express the same idea in another way. Alternate translation: “thankfully” | |
| 323 | 4:5 | gwcs | rc://*/ta/man/translate/grammar-connect-words-phrases | γὰρ | 1 | Here, the word **for** introduces an explanation of what Paul said in the previous verse about how nothing that is received with thanksgiving should be rejected. If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **for** untranslated. Alternate translation: “and here is why:” | |
| 324 | 4:5 | m5mb | rc://*/ta/man/translate/figs-activepassive | ἁγιάζεται & διὰ λόγου Θεοῦ καὶ ἐντεύξεως | 1 | If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the word of God and prayer sanctify it” or “God uses his word and prayer to sanctify it” | |
| 325 | 4:5 | fhd6 | rc://*/ta/man/translate/figs-metonymy | λόγου Θεοῦ | 1 | Here, **word** represents something that God has said using words. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the message from God” or “what God has spoken” | |
| 326 | 4:5 | tx86 | rc://*/ta/man/translate/figs-extrainfo | λόγου Θεοῦ | 1 | Here, the phrase **the word of God** refers to something that God has said. It could refer more specifically to God’s declaration that everything he made was good, to the gospel in general, to passages of Scripture that were read before meals, or to God’s response to people’s prayer. However, since Paul used a very general phrase here, if possible you should use a general phrase that could refer to anything that God has said. Alternate translation: “words from God” or “things that God has spoken” | |
| 327 | 4:5 | t300 | rc://*/ta/man/translate/figs-explicit | ἐντεύξεως | 1 | Here Paul implies that this **prayer** contains the thanksgiving he referred to in [4:4](../04/04.md). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “prayers of thanksgiving” or “thankful prayer” | |
| 328 | 4:6 | ks5x | rc://*/ta/man/translate/figs-metaphor | ταῦτα ὑποτιθέμενος τοῖς ἀδελφοῖς | 1 | Here Paul speaks of his instructions as if they were objects that Timothy would place before other people. He means that Timothy will speak his instructions to these people. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “Passing these things along to the brothers” or “Teaching these things to the brothers” | |
| 329 | 4:6 | hfx3 | rc://*/ta/man/translate/figs-extrainfo | ταῦτα | 1 | Here, the phrase **these things** could refer to the instructions that Paul has given in [4:1–5](../04/01.md), [3:14–4:5](../03/14.md), or the whole letter so far. Since Paul used a general phrase, if possible you should use a general phrase that could refer to any of these sections. Alternate translation: “what I have said to you” or “these instructions” | |
| 330 | 4:6 | uyeb | rc://*/ta/man/translate/figs-metaphor | τοῖς ἀδελφοῖς | 1 | Paul is using the term **brothers** to mean people who share the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the believers” | |
| 331 | 4:6 | h6qr | rc://*/ta/man/translate/figs-gendernotations | τοῖς ἀδελφοῖς | 1 | Although the term **brothers** is masculine, Paul is using the word in a generic sense that includes both men and women. If you retain the metaphor in your translation, and if it would be helpful in your language, you could say “brothers and sisters” to indicate this. | |
| 332 | 4:6 | lued | rc://*/ta/man/translate/figs-possession | διάκονος Χριστοῦ Ἰησοῦ | 1 | Here, Paul is using the possessive form to describe a **servant** who could: (1) serve **Christ Jesus**. Alternate translation: “servant who obeys Christ Jesus” (2) have been appointed by **Christ Jesus** to serve others. Alternate translation: “servant appointed by Christ Jesus” | |
| 333 | 4:6 | t304 | rc://*/ta/man/translate/figs-activepassive | ἐντρεφόμενος τοῖς λόγοις τῆς πίστεως, καὶ τῆς καλῆς διδασκαλίας ᾗ παρηκολούθηκας | 1 | If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the words of the faith and of the good teaching that you have followed nourishing you” | |
| 334 | 4:6 | gmpi | rc://*/ta/man/translate/figs-explicit | ἐντρεφόμενος | 1 | Here, the phrase **being nourished** could introduce: (1) a description of **a good servant**. Alternate translation: “one who is nourished” (2) another condition for being **a good servant**. Alternate translation: “if you are nourished” (3) the result of being **a good servant**. Alternate translation: “and so you will be nourished” or “with the result that you will be nourished” | |
| 335 | 4:6 | f8vs | rc://*/ta/man/translate/figs-metaphor | ἐντρεφόμενος | 1 | Here Paul speaks as if **the words of the faith and of the good teaching** were food that **nourished** Timothy. He means that these **words** train Timothy and make him stronger spiritually. If it would be helpful in your language, you could express the idea in simile form or state the meaning plainly. Alternate translation: “as if being nourished” or “being strengthened spiritually” or “being trained” | |
| 336 | 4:6 | ny78 | rc://*/ta/man/translate/figs-possession | τοῖς λόγοις τῆς πίστεως, καὶ τῆς καλῆς διδασκαλίας | 1 | Here, Paul is using the possessive form to describe **words** that could: (1) be those in which believers have **faith** and that contain **the good teaching**. Alternate translation: “by the words in which we have faith and that contain the good teaching” (2) contain the good news in which believers have **faith** and **the good teaching**. Alternate translation: “by the words that contain the Christian faith and the good teaching” | |
| 337 | 4:6 | ek75 | rc://*/ta/man/translate/figs-abstractnouns | τῆς πίστεως, καὶ | 1 | If your language does not use an abstract noun for the idea of **faith**, you could express the same idea in another way. Make sure that your translation fits with the option you chose in the previous note. Alternate translation: “that we have believed, the words” or “that you trust, the words” | |
| 338 | 4:6 | itnc | rc://*/ta/man/translate/figs-distinguish | τῆς καλῆς διδασκαλίας ᾗ παρηκολούθηκας | 1 | Here Paul is further describing **the good teaching**. He is not distinguishing between some **good teaching** that Timothy has followed and some that he has not followed. If it would be helpful in your language, you could use a different form that describes something rather than distinguishes between things. Alternate translation: “of the good teaching, which you have followed” or “of the good teaching. You have followed that good teaching”\n | |
| 339 | 4:7 | inpk | rc://*/ta/man/translate/grammar-connect-logic-contrast | δὲ | 1 | Here, the word **But** introduces how Paul wants Timothy to treat **the profane and old-womanish myths** in contrast to how he should treat “the good teaching” ([4:6](../04/06.md)). If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast, or you could leave **But** untranslated. Alternate translation: “In contrast,” or “Now” | |
| 340 | 4:7 | elk7 | rc://*/ta/man/translate/figs-idiom | γραώδεις | 1 | The term **old-womanish** describes something that is silly or foolish. Paul does not mean that these **myths** always came from older women or that older women were more likely to believe the **myths**. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “foolish” or “groundless” | |
| 341 | 4:7 | th4i | rc://*/ta/man/translate/translate-unknown | μύθους | 1 | The word **myths** refers to a certain kind of story that is generally considered to be untrustworthy. This kind of story is often about what important people did a long time ago. Often, many people in a culture know these stories but do not consider them to be reliable historical narratives. See how you translated this word in [1:4](../01/04.md). Alternate translation: “fictional narratives” or “traditional tales”\n | |
| 342 | 4:7 | enby | rc://*/ta/man/translate/grammar-connect-logic-contrast | δὲ | 2 | Here, the word **But** introduces what Paul wants Timothy to do instead of listening to the **myths**. If it would be helpful in your language, you could use a word or phrase that introduces that kind of contrast, or you could leave **But** untranslated. Alternate translation: “Rather,” or “In contrast,” | |
| 343 | 4:7 | sea5 | rc://*/ta/man/translate/figs-metaphor | γύμναζε & σεαυτὸν | 1 | Here Paul speaks as if Timothy were an athlete who needed to **train** himself. He means that Timothy needs to work hard, as an athlete does, in order to become godly. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “always strive” or “diligently aspire” | |
| 344 | 4:7 | dayb | rc://*/ta/man/translate/figs-abstractnouns | πρὸς εὐσέβειαν | 1 | If your language does not use an abstract noun for the idea of **godliness**, you could express the same idea in another way. Alternate translation: “to be godly” | |
| 345 | 4:8-10 | u692 | rc://*/ta/man/translate/figs-quotemarks | ἡ γὰρ σωματικὴ γυμνασία πρὸς ὀλίγον ἐστὶν ὠφέλιμος, ἡ δὲ εὐσέβεια πρὸς πάντα ὠφέλιμός ἐστιν, ἐπαγγελίαν ἔχουσα ζωῆς τῆς νῦν, καὶ τῆς μελλούσης & πιστὸς ὁ λόγος, καὶ πάσης ἀποδοχῆς ἄξιος & εἰς τοῦτο γὰρ κοπιῶμεν καὶ ἀγωνιζόμεθα, ὅτι ἠλπίκαμεν ἐπὶ Θεῷ ζῶντι, ὅς ἐστιν Σωτὴρ πάντων ἀνθρώπων, μάλιστα πιστῶν | 1 | Paul could be indicating that the trustworthy word can be found in either verse 8 or verse 10. Because it is not certain which verse contains the trustworthy word, the ULT does not include quote marks. However, if it would be helpful in your language, you could use quote marks or another form to indicate which words make up the trustworthy word. These words could be: (1) **we have hoped in the living God, who is the Savior of all men, especially of believers** in verse 10. Alternate translation: “for bodily training is useful for little, but godliness is useful for all, having promise of life, now and coming. The word {is} trustworthy and worthy of all acceptance, for unto this we toil and struggle: ‘We have hoped in the living God, who is the Savior of all men, especially of believers.’” (2) **bodily training is useful for little, but godliness is useful for all, having promise of life, now and coming** in verse 8. Alternate translation: “for ‘bodily training is useful for little, but godliness is useful for all, having promise of life, now and coming.’ That word {is} trustworthy and worthy of all acceptance. For unto this we toil and struggle, that we have hoped in the living God, who is the Savior of all men, especially of believers.” | |
| 346 | 4:8 | t311 | rc://*/ta/man/translate/grammar-connect-words-phrases | γὰρ | 1 | Here, the word **for** introduces a further explanation about why Timothy should train himself for godliness. If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **for** untranslated. Alternate translation: “and here is why:” or “since” | |
| 347 | 4:8 | t313 | rc://*/ta/man/translate/figs-nominaladj | πρὸς ὀλίγον & πρὸς πάντα | 1 | The phrases **for little** and **for all** could refer to: (1) a **little** time and **all** time. Alternate translation: “for some times … for all times” or “sometimes … always” (2) **little** usefulness and **all** usefulness. Alternate translation: “in some ways … in all ways” or “for a few things … for all things” | |
| 348 | 4:8 | i6rh | rc://*/ta/man/translate/figs-abstractnouns | ἡ δὲ εὐσέβεια | 1 | If your language does not use an abstract noun for the idea of **godliness**, you could express the same idea in another way. Alternate translation: “but being godly” | |
| 349 | 4:8 | df19 | rc://*/ta/man/translate/figs-explicit | ἐπαγγελίαν ἔχουσα | 1 | Here, the phrase **having promise** introduces something about **godliness** that supports the claim that **godliness** is **useful for all**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “since with godliness comes a promise” or “because godliness leads to a promise” | |
| 350 | 4:8 | abdr | rc://*/ta/man/translate/figs-possession | ἐπαγγελίαν & ζωῆς | 1 | Here, Paul is using the possessive form to describe a **promise** that could: (1) promise this **life**. Alternate translation: “a promise that guarantees life” (2) be in effect while a person has this **life**. Alternate translation: “promise for life” or “promise during life” | |
| 351 | 4:8 | xnnd | rc://*/ta/man/translate/figs-explicit | ζωῆς τῆς νῦν, καὶ τῆς μελλούσης | 1 | Here Paul is referring to true **life** with God that people can have **now** and in the **coming** future, when God resurrects people after they have died. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “of true life, both now and after the resurrection” or “of life in Christ now and after God renews everything” | |
| 352 | 4:9 | t315 | πιστὸς ὁ λόγος, καὶ πάσης ἀποδοχῆς ἄξιος | 1 | This verse is identical to the first clause in [1:15](../01/15.md). Express the idea as you did there. | ||
| 353 | 4:9 | hc1t | rc://*/ta/man/translate/figs-explicit | ὁ λόγος | 1 | Here, the phrase **The word** could refer: (1) ahead to what Paul is about to write in [4:10](../04/10.md). Alternate translation: “The following word” (2) back to what Paul wrote in [4:8](../04/08.md). Alternate translation: “That word” | |
| 354 | 4:10 | l2yl | rc://*/ta/man/translate/grammar-connect-logic-result | γὰρ | 1 | Here, the word **for** introduces a reason why the statement is trustworthy and should be accepted (see [4:9](../04/09.md)). If it would be helpful in your language, you could use a word or phrase that introduces a reason for something, or you could leave **for** untranslated. Alternate translation: “That is because” or “It is trustworthy because” | |
| 355 | 4:10 | uqzu | rc://*/ta/man/translate/writing-pronouns | εἰς τοῦτο & κοπιῶμεν καὶ ἀγωνιζόμεθα, ὅτι | 1 | Here, the pronoun **this** could refer: (1) what Paul is about to say in the rest of this verse about hoping in God. Alternate translation: “the reason why we toil and struggle is this, that” (2) to what Paul said in [4:8](../04/08.md) about gaining godliness that leads to life. Alternate translation: “to gain that godliness and life we toil and struggle, because” or “for that reason we toil and struggle, because” | |
| 356 | 4:10 | c9db | rc://*/ta/man/translate/figs-doublet | κοπιῶμεν καὶ ἀγωνιζόμεθα | 1 | The terms **toil** and **struggle** mean similar things. Paul is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “we keep toiling” or “we always struggle” | |
| 357 | 4:10 | qmj6 | rc://*/ta/man/translate/figs-idiom | Θεῷ ζῶντι | 1 | Here, the phrase **the living God** identifies God as the one who “lives.” The primary point is that God actually “lives,” unlike idols and other things that people call “god.” See how you translated this phrase in [3:15](../03/15.md). Alternate translation: “the God who lives” or “the true God”\n | |
| 358 | 4:10 | t322 | rc://*/ta/man/translate/figs-gendernotations | πάντων ἀνθρώπων | 1 | Although the term **men** is masculine, Paul is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “of all humans” or “of all men and women” | |
| 359 | 4:10 | vbsj | rc://*/ta/man/translate/figs-explicit | μάλιστα πιστῶν | 1 | Here Paul could mean that God is **the Savior** of **believers**: (1) in a special way compared to how he saves **all men**. Alternate translation: “and in a special way of believers” (2) in reality, compared to how he is the only potential **Savior** for **all men**. Alternate translation: “who acts as Savior for believers” | |
| 360 | 4:11 | rbxz | rc://*/ta/man/translate/figs-extrainfo | ταῦτα | 1 | Here, the phrase **these things** could refer to the instructions that Paul has given in [4:6–10](../04/06.md), [4:1–10](../04/01.md), or the whole letter so far. Since Paul used a general phrase, if possible you should use a general phrase that could refer to any of these sections. Alternate translation: “what I have said to you” or “these instructions”\n | |
| 361 | 4:12 | qi8l | rc://*/ta/man/translate/figs-imperative3p | μηδείς σου τῆς νεότητος καταφρονείτω | 1 | If your language does not use the third-person imperative in this way, you could state this in another way that is natural in your language. Alternate translation: “People must not despise your youth” or “You must not tolerate anyone despising your youth” | |
| 362 | 4:12 | p5wb | rc://*/ta/man/translate/figs-abstractnouns | σου τῆς νεότητος | 1 | If your language does not use an abstract noun for the idea of **youth**, you could express the same idea in another way. Alternate translation: “how young you are” | |
| 363 | 4:12 | yavx | rc://*/ta/man/translate/figs-explicit | σου τῆς νεότητος | 1 | Here Paul implies that people might **despise** Timothy because of his **youth**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “you because of your youth” | |
| 364 | 4:12 | g5dy | rc://*/ta/man/translate/figs-abstractnouns | ἐν λόγῳ, ἐν ἀναστροφῇ, ἐν ἀγάπῃ, ἐν πίστει, ἐν ἁγνίᾳ | 1 | If your language does not use abstract nouns for some or all of the ideas in this list, you could express the same ideas in another way. Alternate translation: “as you speak, act, love, believe, and act purely”\n | |
| 365 | 4:12 | t325 | rc://*/ta/man/translate/figs-metonymy | ἐν λόγῳ | 1 | Here, **word** represents things that Timothy speaks using words. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “in the things you say” or “in words” | |
| 366 | 4:13 | ekf4 | rc://*/ta/man/translate/figs-go | ἔρχομαι | 1 | In a context such as this, your language might say “go” instead of **come**. Alternate translation: “I go to you” | |
| 367 | 4:13 | t326 | rc://*/ta/man/translate/figs-explicit | πρόσεχε τῇ ἀναγνώσει, τῇ παρακλήσει, τῇ διδασκαλίᾳ | 1 | Here Paul implies that the **reading**, **exhortation**, and **teaching** take place in public meetings of the church where Timothy was. In these meetings, someone would read passages from the Scriptures, someone would exhort the other believers, and leaders would teach about the Scriptures and the good news. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “attend in the gathering of believers to the reading, to the exhortation, to the teaching” or “attend to the public reading of the Scriptures, to the exhortation of fellow believers, to the teaching of the truth” | |
| 368 | 4:13 | kky7 | rc://*/ta/man/translate/figs-abstractnouns | πρόσεχε τῇ ἀναγνώσει, τῇ παρακλήσει, τῇ διδασκαλίᾳ | 1 | If your language does not use abstract nouns for some or all of the ideas in this list, you could express the same ideas in another way. Alternate translation: “attend to reading, exhorting, teaching”\n | |
| 369 | 4:14 | i1ka | rc://*/ta/man/translate/figs-doublenegatives | μὴ ἀμέλει | 1 | If it would be helpful in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative verb **neglect**. Alternate translation: “Cherish” or “Attend to”\n | |
| 370 | 4:14 | t22x | rc://*/ta/man/translate/figs-metaphor | τοῦ ἐν σοὶ χαρίσματος | 1 | Paul speaks of Timothy as if he were a container that could hold God’s **gift**. He means that Timothy has this **gift**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the gift that you have” | |
| 371 | 4:14 | hdd9 | rc://*/ta/man/translate/figs-explicit | τοῦ ἐν σοὶ χαρίσματος | 1 | Here Paul implies that this **gift** is a specific ability or skill that God had given Timothy for his ministry. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the skill that you have as a gift” or “the gift in you, your special ability” | |
| 372 | 4:14 | xp1k | rc://*/ta/man/translate/figs-activepassive | ἐδόθη | 1 | If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. Alternate translation: “God gave” | |
| 373 | 4:14 | jd1q | rc://*/ta/man/translate/figs-abstractnouns | διὰ προφητείας | 1 | If your language does not use an abstract noun for the idea of **prophecy**, you could express the same idea in another way. Alternate translation: “through someone prophesying” or “when a person prophesied about you” | |
| 374 | 4:14 | rr8f | rc://*/ta/man/translate/translate-symaction | μετὰ ἐπιθέσεως τῶν χειρῶν τοῦ πρεσβυτερίου | 1 | Here Paul is speaking of a ceremony during which the church leaders put their **hands** on Timothy. When they did that, they were commissioning Timothy to go with Paul and proclaim the gospel. If it would be helpful in your language, you could refer to a comparable action in your culture, or you could explaining what this action means. Alternate translation: “with the laying on of the hands of the council of elders to commission you” or “when the council of elders authorized you by laying their hands on you” | |
| 375 | 4:15 | sbcg | rc://*/ta/man/translate/figs-extrainfo | ταῦτα | 1 | Here, the phrase **these things** could refer to the instructions that Paul has given in [4:11–14](../04/11.md), [4:6–14](../04/06.md), or the whole letter so far. Since Paul used a general phrase, if possible you should use a general phrase that could refer to any of these sections. Alternate translation: “what I have said to you” or “these instructions” | |
| 376 | 4:15 | m65m | rc://*/ta/man/translate/figs-metaphor | ἐν τούτοις ἴσθι | 1 | Here Paul speaks as if Timothy could physically be inside the instructions he has given to Timothy. He means that Timothy always needs to focus on and perform these things. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “be absorbed by them” or “follow them consistently” | |
| 377 | 4:15 | merc | rc://*/ta/man/translate/figs-explicit | σου ἡ προκοπὴ | 1 | Here Paul implies that Timothy’s **progress** will be in his Christian life and ministry. In other words, he will have **progress** as he believes in Jesus, learns more about the gospel, and serves others using his gift. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “your progress in your Christian life” or “your progress as a believer” | |
| 378 | 4:15 | virc | rc://*/ta/man/translate/figs-abstractnouns | σου ἡ προκοπὴ | 1 | If your language does not use an abstract noun for the idea of **progress**, you could express the same idea in another way. Alternate translation: “how you are progressing” or “how you are improving” | |
| 379 | 4:15 | qkli | rc://*/ta/man/translate/figs-nominaladj | πᾶσιν | 1 | Paul is using the adjective **all** as a noun to mean all people, or perhaps more specifically all believers. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “to all people” or “to all believers” | |
| 380 | 4:16 | uq6c | rc://*/ta/man/translate/figs-explicit | ἔπεχε σεαυτῷ καὶ τῇ διδασκαλίᾳ | 1 | Here Paul means that Timothy should **Pay attention** to himself and to the **teaching** in order to make sure that neither he nor his teaching include anything bad or wrong. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Pay attention so that you and the teaching are right and proper” or “Watch out lest anything corrupt you or the teaching” | |
| 381 | 4:16 | vk68 | rc://*/ta/man/translate/grammar-connect-logic-result | ἐπίμενε αὐτοῖς, τοῦτο γὰρ ποιῶν, καὶ σεαυτὸν σώσεις καὶ τοὺς ἀκούοντάς σου | 1 | If it would be more natural in your language, you could reverse the order of these clauses, since the second and third clause give the basis for the command in the first clause. Alternate translation: “Doing this, you will save both yourself and the ones hearing you. Therefore, continue in them” | |
| 382 | 4:16 | zxe7 | rc://*/ta/man/translate/writing-pronouns | αὐτοῖς | 1 | Here, the pronoun **them** could refer to: (1) “these things” in [4:15](../04/15.md). Alternate translation: “in the things I have written about” (2) paying attention to himself and the teaching. Alternate translation: “in proper behavior and right teaching” | |
| 383 | 5:intro | jx4e | 0 | # 1 Timothy 5 General Notes\n\n## Special concepts in this chapter\n\n### Honor and respect\n\nPaul encourages younger Christians to honor and respect older Christians. Cultures honor and respect older people in different ways.\n\n### Widows\n\nIn the ancient Near East, it was important to care for widows because they could not provide for themselves.\n\n### Variation in names\n\nIn this chapter, as in chapter 4, Paul speaks of church leaders called “elders.” Here, as well, they seem to be the same kind of leaders that he calls “overseers” in chapter 3. | |||
| 384 | 5:1 | wt5y | rc://*/ta/man/translate/figs-you | 0 | # General Information:\n\nPaul was giving these commands to one person, Timothy. Languages that have different forms of “you” or different forms for commands would use the singular form here. | ||
| 385 | 5:1 | l4w5 | πρεσβυτέρῳ μὴ ἐπιπλήξῃς | 1 | Alternate translation: “Do not reprimand an older man” | ||
| 386 | 5:1 | dnf2 | ἀλλὰ παρακάλει | 1 | Alternate translation: “instead, encourage him” | ||
| 387 | 5:1 | enp9 | rc://*/ta/man/translate/figs-simile | ὡς πατέρα, νεωτέρους ὡς ἀδελφούς | 1 | Paul uses these two similes to tell Timothy that he should treat fellow believers with the same sincere love and respect that he would show to family members. Alternate translation: “as if he were your own father, and encourage younger men as if they were your own brothers” | |
| 388 | 5:2 | t1pv | rc://*/ta/man/translate/figs-simile | ὡς μητέρας, νεωτέρας ὡς ἀδελφὰς | 1 | Paul uses these two similes to tell Timothy that he should treat fellow believers with sincere love and respect, just as he would treat family members. Alternate translation: “encourage each of them as if they were your own mother, and encourage younger women as if they were your own sisters” | |
| 389 | 5:2 | ivl7 | rc://*/ta/man/translate/figs-abstractnouns | ἐν πάσῃ ἁγνίᾳ | 1 | If it would be helpful in your language, you could express the idea behind the abstract noun **purity** by translating it with an adjective such as “pure.” Alternate translation: “making sure that your thoughts and actions are pure” | |
| 390 | 5:3 | smp5 | rc://*/ta/man/translate/figs-idiom | χήρας τίμα | 1 | This is an idiom. Alternate translation: “Provide for widows” | |
| 391 | 5:3 | qc6s | τὰς ὄντως χήρας | 1 | Alternate translation: “widows who have no one else to provide for them” | ||
| 392 | 5:4 | vv64 | τέκνα ἢ ἔκγονα | 1 | Here these **children** and **grandchildren** are adults who are able to care for others, not young children. | ||
| 393 | 5:4 | w38h | πρῶτον | 1 | This could mean one of two things, or possibly both: (1) of all of their religious duties, taking care of their family is the most important one and the one that they should learn to do before anything else. Alternate translation: “as the most basic part of belonging to God’s people” (2) these children and grandchildren should be the first ones to take care of their family members, before the rest of the congregation. Alternate translation: “before the church offers any support” | ||
| 394 | 5:4 | fnab | μανθανέτωσαν & εὐσεβεῖν | 1 | Here, **learn** means to practice, that is, to learn by doing. Alternate translation: “let them become proficient in honoring” | ||
| 395 | 5:4 | t344 | rc://*/ta/man/translate/figs-parallelism | μανθανέτωσαν & τὸν ἴδιον οἶκον εὐσεβεῖν, καὶ ἀμοιβὰς ἀποδιδόναι τοῖς προγόνοις | 1 | These two phrases may: (1) mean similar things and you could combine them if that would be helpful to your readers. If **honor** is an idiom for “provide” here, as in the previous verse, then Paul may be using repetition for emphasis. Alternate translation: “let them provide the support that their widowed mother or grandmother needs and deserves” (2) have a slight difference in meaning, and you could also choose to bring that out in your translation. Paul may actually be giving two reasons why people should support their widowed mothers or grandmothers. Alternate translation: “this is a respectful thing to do for widowed family members, and it will repay them for supporting their children and grandchildren as they were growing up” | |
| 396 | 5:4 | g5mu | rc://*/ta/man/translate/figs-metonymy | τὸν ἴδιον οἶκον | 1 | Paul uses this phrase to refer to family members, by association to the way they live in the same house. Alternate translations: “their own family members” or “those living in their homes” | |
| 397 | 5:4 | q5c8 | ἀμοιβὰς ἀποδιδόναι τοῖς προγόνοις | 1 | Alternate translation: “let them do good to their mother or grandmother in return for the good things their parents and grandparents gave them” | ||
| 398 | 5:4 | t347 | rc://*/ta/man/translate/grammar-connect-logic-result | γάρ | 1 | Paul uses the term **for** to introduce an additional reason why family members should support their widowed mothers or grandmothers. Alternate translation: “also” | |
| 399 | 5:4 | t348 | rc://*/ta/man/translate/figs-metaphor | τοῦτο & ἐστιν ἀπόδεκτον ἐνώπιον τοῦ Θεοῦ | 1 | Paul uses the expression **before God**, which means “in front of God,” to mean “where God can see.” Alternate translations: “this is pleasing in God’s view” or “this pleases God” | |
| 400 | 5:5 | xp1u | rc://*/ta/man/translate/figs-hendiadys | ἡ & ὄντως χήρα καὶ μεμονωμένη | 1 | The two words **genuine** and **left-alone** work together to describe one condition, and they may be combined if that would be helpful to your readers. Alternate translation: “a widow who is genuinely alone” Or it may be that **left-alone** further defines **genuine**. Alternate translation: “a real widow, that is, one who has no family” | |
| 401 | 5:5 | ggk0 | ἡ & χήρα | 1 | Here, **the … widow** does not refer to any specific widow, but to all widows who meet this description. Alternate translations: “any … widow” or “all … widows” | ||
| 402 | 5:5 | u1lj | rc://*/ta/man/translate/figs-ellipsis | προσμένει ταῖς δεήσεσιν καὶ ταῖς προσευχαῖς | 1 | Paul leaves a verb unexpressed here that your language might need to express. Alternate translations: “continues in making requests and prayers” or “continues to make requests and to offer prayers” | |
| 403 | 5:5 | rwp4 | rc://*/ta/man/translate/figs-hendiadys | ταῖς δεήσεσιν καὶ ταῖς προσευχαῖς | 1 | The phrase **requests and prayers** expresses a single idea by using two words connected with **and**. The word **requests** tells what kind of **prayers** Paul is talking about here. If it would be helpful in your language, you could express this phrase by stating the meaning with an equivalent phrase. Alternate translations: “making requests to God in prayer” or “praying to God for what she needs” | |
| 404 | 5:5 | rb9f | rc://*/ta/man/translate/figs-merism | νυκτὸς καὶ ἡμέρας | 1 | The words **night** and **day** are used together to mean that she prays to God often, no matter what time it is. It does not mean that she prays all night and all day without ever stopping. Alternate translation: “at all times” | |
| 405 | 5:6 | qy5h | rc://*/ta/man/translate/figs-metaphor | ζῶσα τέθνηκεν | 1 | Paul speaks about people who do not seek to please God as if they were dead. Alternate translation: “has died in her spirit, even though she is still alive physically” | |
| 406 | 5:7 | qw6m | καὶ ταῦτα παράγγελλε, ἵνα ἀνεπίλημπτοι ὦσιν | 1 | This statement seems to refer back to [4:11](../04/11.md), “Command and teach these things,” which Paul tells Timothy after telling him in [4:6](../04/06.md) to “place these things before the brothers.” So **they** seems to refer to all the believers in this situation, including the widows, their families, and the local church that is supposed to organize the list of widows and make sure that the widows are cared for well. Alternate translation: “also give these instructions to the believers, so that no one will be able to accuse them of doing anything wrong” | ||
| 407 | 5:8 | p7h2 | rc://*/ta/man/translate/figs-idiom | τις τῶν ἰδίων καὶ μάλιστα οἰκείων οὐ προνοεῖ | 1 | Here, **his own** is an idiom that means “his own relatives.” Alternate translation: “a person does not help with his relatives’ needs, and especially those of the family members living in his home” | |
| 408 | 5:8 | y645 | rc://*/ta/man/translate/figs-abstractnouns | τὴν πίστιν ἤρνηται | 1 | Here, **the faith** refers to believing in Jesus and obeying him. Paul explains that this action would be equivalent to denying all of this. Alternate translations: “by doing that, he denies that he belongs to Jesus” or “he has shown that he does not follow the Messiah” | |
| 409 | 5:8 | evm7 | rc://*/ta/man/translate/figs-explicit | ἔστιν ἀπίστου χείρων | 1 | The implication is that this person is **worse than an unbeliever** because even unbelievers take care of their own relatives. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “is worse than those who do not believe in Jesus, because they do take care of their relatives” | |
| 410 | 5:9 | s8ql | rc://*/ta/man/translate/figs-activepassive | χήρα καταλεγέσθω | 1 | If it would be helpful in your language, you could express this passive phrase with an active form, and you could state who would do the action. Alternate translation: “Have the church put a widow on the register” | |
| 411 | 5:9 | khe1 | rc://*/ta/man/translate/figs-explicit | χήρα καταλεγέσθω | 1 | There seems to have been a list of widows who had no family to help them. The church members met these women’s needs for food, clothing, and shelter, and these women then devoted their lives to serving the Christian community. If it would be helpful in your language, you could state this phrase explicitly. Alternate translation: “Have the church put a woman on the list of widows who truly need help” | |
| 412 | 5:9 | i27x | rc://*/ta/man/translate/figs-litotes | μὴ ἔλαττον ἐτῶν ἑξήκοντα γεγονυῖα | 1 | Paul is using the figure of speech **not less than** here that expresses a positive meaning by using a negative word together with a word that is the opposite of the intended meaning. Alternate translation: “if she is at least sixty years old” | |
| 413 | 5:9 | q9dj | rc://*/ta/man/translate/figs-idiom | ἑνὸς ἀνδρὸς γυνή | 1 | Like the similar expression in [3:2](../03/02.md), this could mean: (1) she has only one husband. Alternate translation: “she was always faithful to her husband” (2) she was only married once. If it means this second possibility, it is not clear whether Paul means to exclude women who were married more than once and widowed each time, or more specifically women who divorced their husbands and married other men. Alternate translation: “she had one husband” | |
| 414 | 5:10 | l8nm | rc://*/ta/man/translate/figs-activepassive | ἐν ἔργοις καλοῖς μαρτυρουμένη | 1 | If it would be helpful in your language, you could express this passive phrase with an active form, and you could state who did the action. Alternate translation: “people must be able to attest to her good deeds” | |
| 415 | 5:10 | mik7 | ἐξενοδόχησεν | 1 | Alternate translations: “has welcomed strangers into her home” or “has practiced hospitality” | ||
| 416 | 5:10 | ygl3 | rc://*/ta/man/translate/translate-symaction | ἁγίων πόδας ἔνιψεν | 1 | In this culture, people walked barefoot or in sandals on roads that were dusty or muddy, so washing their feet once they entered a home was a way of helping them be comfortable and clean. If the people of your culture would not be familiar with this practice, you could use a general expression instead. Alternate translation: “she has cared for believers who visited her” | |
| 417 | 5:10 | t366 | rc://*/ta/man/translate/figs-synecdoche | ἁγίων πόδας ἔνιψεν | 1 | Paul may be using one type of humble service to represent humble service in general. Alternate translation: “has done humble things to help other believers” | |
| 418 | 5:10 | bw4h | rc://*/ta/man/translate/figs-idiom | ἁγίων | 1 | The term **saints** refers to believers in Jesus as people who are “holy” or “set apart” for God. Alternate translations: “the believers” or “God’s holy people” | |
| 419 | 5:10 | ey6i | rc://*/ta/man/translate/figs-nominaladj | θλιβομένοις ἐπήρκεσεν | 1 | Paul is using the adjective **afflicted** as a noun to refer to a class of people that it describes. If it would be helpful in your language, you could express this term by translating it with a noun phrase. Alternate translation: “she has helped people who were suffering” | |
| 420 | 5:10 | h96j | rc://*/ta/man/translate/figs-hyperbole | παντὶ ἔργῳ ἀγαθῷ ἐπηκολούθησεν | 1 | Paul uses the word **every** here as a generalization for emphasis. Alternate translation: “she has done many good deeds” | |
| 421 | 5:11 | rv5h | νεωτέρας δὲ χήρας παραιτοῦ | 1 | Alternate translation: “But do not add the names of widows who are younger than 60 years old to the list of widows” | ||
| 422 | 5:11 | vqq9 | rc://*/ta/man/translate/figs-explicit | ὅταν & καταστρηνιάσωσιν τοῦ Χριστοῦ | 1 | The implication of this phrase is that when a widow accepted a place on the register, she promised to remain unmarried and devote herself to serving other believers. If it would be helpful to your readers, you could indicate this explicitly. Alternate translation: “when they feel bodily desires that are contrary to their pledge of chastity” | |
| 423 | 5:12 | t372 | ἔχουσαι κρίμα | 1 | Alternate translation: “and so they incur God’s judgment” | ||
| 424 | 5:12 | nha7 | τὴν πρώτην πίστιν ἠθέτησαν | 1 | The term **pledge** here refers to a commitment that the widows made, as the last note to [5:11](../05/11.md) explains, that they would serve the Christian community for the rest of their lives and not remarry if the community would supply their needs. Alternate translations: “they have not kept their prior commitment” or “they have not done what they had previously promised to do” | ||
| 425 | 5:13 | t4iv | καὶ ἀργαὶ μανθάνουσιν | 1 | Alternate translation: “they also get into the habit of doing nothing” | ||
| 426 | 5:13 | t375 | rc://*/ta/man/translate/figs-nominaladj | ἀργαὶ | 1 | Paul is using the adjective **lazy** as a noun to refer to a class of people that it describes. If it would be helpful in your language, you could express this term by translating it with a noun phrase. Alternate translation: “people who are lazy” | |
| 427 | 5:13 | t376 | περιερχόμεναι τὰς οἰκίας | 1 | Alternate translation: “going from house to house” | ||
| 428 | 5:13 | nll4 | rc://*/ta/man/translate/figs-doublet | φλύαροι καὶ περίεργοι, λαλοῦσαι τὰ μὴ δέοντα | 1 | These three phrases may be ways of speaking about the same activity. Paul may be using repetition to emphasize that these women should not be looking into the private lives of people and telling about them to others who would be no better off after hearing this gossip. If you think it would be helpful to your readers, you could combine these phrases into a single one. Alternate translation: “people who interfere openly in other people’s business” (A doublet can consist of more than two terms.) | |
| 429 | 5:13 | cym5 | φλύαροι | 1 | Alternate translation: “people who talk nonsense” | ||
| 430 | 5:14 | u94k | τῷ ἀντικειμένῳ | 1 | This expression could refer by implication to: (1) This could refer to: (1) Satan. This is the reading of UST. Alternate translation: “the devil” (2) unbelievers who are opposing the followers of Jesus. Alternate translation: “unbelievers who are opposing you” | ||
| 431 | 5:15 | fy54 | rc://*/ta/man/translate/figs-metaphor | ἐξετράπησαν ὀπίσω τοῦ Σατανᾶ | 1 | Paul speaks of living in faithfulness to Christ as if it were a path that one can either follow or turn aside from. He means that some younger widows have stopped obeying Jesus and have started to do what Satan would want them to do instead. Alternate translation: “have stopped living in obedience to Jesus and have decided to obey Satan” | |
| 432 | 5:16 | mf4s | rc://*/ta/man/translate/figs-explicit | ἔχει χήρας | 1 | The implication is that she **has widows** within her extended family. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “has relatives who are widows” | |
| 433 | 5:16 | y6hf | rc://*/ta/man/translate/figs-metaphor | καὶ μὴ βαρείσθω ἡ ἐκκλησία | 1 | Paul speaks of the community having to help more people than it is able to help as if it were carrying too much weight on its back. Alternate translations: “so that the church will not have more work than it can do” or “so that the Christian community will not have to support widows whose families could provide for them” | |
| 434 | 5:16 | t384 | rc://*/ta/man/translate/figs-activepassive | καὶ μὴ βαρείσθω ἡ ἐκκλησία | 1 | If it would be helpful in your language, you could express this passive phrase with an active form. Alternate translations: “so that the church will not have more work than it can do” or “so that the Christian community will not have to support widows whose families could provide for them” | |
| 435 | 5:16 | d35m | ὄντως χήραις | 1 | Alternate translation: “widows who have no one else to provide for them” | ||
| 436 | 5:17 | u93q | rc://*/ta/man/translate/figs-activepassive | οἱ καλῶς προεστῶτες πρεσβύτεροι & ἀξιούσθωσαν | 1 | If it would be helpful in your language, you could express the passive phrase with an active form, and you could state who would do the action. Alternate translation: “All believers should consider elders who are good leaders to be deserving” | |
| 437 | 5:17 | wp9d | rc://*/ta/man/translate/figs-abstractnouns | διπλῆς τιμῆς | 1 | Here, **double honor** could mean: (1) the congregation should honor the elders in two ways. Alternate translation: “of both respect and payment for their work” (2) they should honor them twice as much as others. Since Paul quotes two Scriptures in the next verse that support the idea of church leaders being paid for their work, the first possibility is more likely. Alternate translation: “of more respect than others receive” | |
| 438 | 5:17 | t389 | rc://*/ta/man/translate/figs-hendiadys | ἐν λόγῳ καὶ διδασκαλίᾳ | 1 | This phrase may be expressing a single idea by using two phrases (which are actually just two words in Greek) connected with **and**. The phrase **in the word** would be identifying the content of the **teaching**. If it would be helpful in your language, you could express this connection by stating the meaning with an equivalent phrase. Alternate translation: “at teaching from the Scriptures” | |
| 439 | 5:17 | t390 | rc://*/ta/man/translate/figs-metonymy | λόγῳ | 1 | Paul may be using the term **word** here to describe the Scriptures, which God inspired people to put into words. Alternate translation: “the Scriptures” | |
| 440 | 5:18 | kh55 | rc://*/ta/man/translate/figs-personification | λέγει γὰρ ἡ Γραφή | 1 | Paul describes **Scripture** as if it could speak for itself. Alternate translations: “for it is written in the Scriptures” or “for we read in the Scriptures that” | |
| 441 | 5:18 | t392 | rc://*/ta/man/translate/figs-declarative | βοῦν ἀλοῶντα οὐ φιμώσεις | 1 | Here the Scriptures use a statement in order to give a command. Alternate translation: “You must not muzzle an ox while it is treading on grain” | |
| 442 | 5:18 | vw3a | rc://*/ta/man/translate/figs-metaphor | βοῦν ἀλοῶντα οὐ φιμώσεις | 1 | Paul is quoting this passage. He is using it to indicate that, just as God wanted oxen to be able to eat some of the grain that they were working to separate from its husks, so church leaders deserve to receive payment from the Christian community that they are serving. | |
| 443 | 5:18 | g985 | rc://*/ta/man/translate/translate-unknown | βοῦν ἀλοῶντα οὐ φιμώσεις | 1 | A **muzzle** is a sleeve that goes over an animal’s snout to prevent it from opening its jaws and eating while it is doing work. If your readers would not be familiar with this object, you could use a more general expression instead. Alternate translations: “Do not keep an ox’s mouth shut” or “You must not prevent an ox from eating” | |
| 444 | 5:18 | t6kp | rc://*/ta/man/translate/translate-unknown | βοῦν ἀλοῶντα | 1 | An **ox** in this culture would “thresh” grain by walking on it or pulling a heavy object over it to separate the grain from the husks. Alternate translation: “an ox that is separating grain from husks” | |
| 445 | 5:18 | kys1 | ἄξιος ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ | 1 | Alternate translations: “A worker has a right to be paid” or “A worker should receive his wages” | ||
| 446 | 5:19 | af68 | rc://*/ta/man/translate/grammar-connect-exceptions | κατηγορίαν μὴ παραδέχου, ἐκτὸς εἰ | 1 | If, in your language, it would appear that Paul was making a statement and then contradicting it, you could reword this statement to avoid using an exception clause. Alternate translation: “only believe that an accusation is true if” | |
| 447 | 5:19 | t399 | rc://*/ta/man/translate/figs-ellipsis | ἐπὶ δύο ἢ τριῶν μαρτύρων | 1 | Here, **on** stands for the concept of “relying on.” You may need to use a more complete phrase in your language. Alternate translations: “you are relying on the testimony of two or three people” or “at least two people give evidence for it” | |
| 448 | 5:19 | kmy5 | δύο ἢ τριῶν | 1 | Alternate translations: “at least two” or “two or more” | ||
| 449 | 5:20 | db63 | rc://*/ta/man/translate/figs-metaphor | ἐνώπιον & πάντων | 1 | Paul uses the expression **before** to mean “in front of.” Alternate translations: “where everyone can see” or “in public” | |
| 450 | 5:20 | ql4m | rc://*/ta/man/translate/figs-explicit | ἵνα καὶ οἱ λοιποὶ φόβον ἔχωσιν | 1 | If it would be helpful to your readers, you could state what, by implication, people will be afraid of doing. Alternate translation: “so that other people will be afraid to sin themselves” | |
| 451 | 5:20 | t404 | rc://*/ta/man/translate/figs-idiom | φόβον ἔχωσιν | 1 | This is an idiom. Alternate translation: “will be afraid” | |
| 452 | 5:21 | x0zp | διαμαρτύρομαι ἐνώπιον τοῦ Θεοῦ, καὶ Χριστοῦ Ἰησοῦ, καὶ τῶν ἐκλεκτῶν ἀγγέλων | 1 | By calling on **God and Christ Jesus and the chosen angels** as witnesses to what Paul is saying, Paul is making Timothy responsible to God to do what he says. If this is not clear, then put this into the form that your language uses for an oath. Alternate translation: “as God and Christ Jesus and the chosen angels are my witnesses, I put you under oath” | ||
| 453 | 5:21 | t405 | rc://*/ta/man/translate/figs-metaphor | ἐνώπιον τοῦ Θεοῦ, καὶ Χριστοῦ Ἰησοῦ | 1 | Paul uses the expression **before**, meaning “in front of,” to indicate “where they can see.” Seeing, in turn, means attention and judgment. Alternate translation: “as God and Christ Jesus and the chosen angels are watching” | |
| 454 | 5:21 | t7jq | rc://*/ta/man/translate/figs-idiom | τῶν ἐκλεκτῶν ἀγγέλων | 1 | This phrase refers to the **angels** whom God has **chosen** to serve him in a special way. Alternate translation: “the angels who are God’s special servants” | |
| 455 | 5:21 | dph6 | ταῦτα φυλάξῃς | 1 | Alternate translation: “you follow these instructions” | ||
| 456 | 5:21 | t409 | ταῦτα | 1 | Grammatically, this could refer either to the instructions Paul has just given Timothy about elders or to the instructions he is about to give Timothy regarding his own personal conduct. But since Paul tells Timothy to follow these instructions without favoring one person over another, it is most likely that this refers to the instructions about elders. Alternate translation: “these things that I have just told you” | ||
| 457 | 5:21 | t408 | rc://*/ta/man/translate/figs-doublet | χωρὶς προκρίματος, μηδὲν ποιῶν κατὰ πρόσκλισιν | 1 | The terms **partiality** and **favoritism** mean similar things. Paul may be using repetition to emphasize that Timothy must judge honestly and be fair to everyone. If it would be helpful in your language, you could combine these terms. Alternate translation: “being completely fair to everyone” | |
| 458 | 5:22 | qb71 | rc://*/ta/man/translate/translate-symaction | χεῖρας ταχέως μηδενὶ ἐπιτίθει | 1 | The “placing of hands” was a ceremony in which one or more church leaders would put their hands on people and pray that God would enable them to serve the church in a way that would please God. Timothy was to wait until a person had shown good character for a long time before officially and publicly setting that person apart in this way to serve the Christian community. Alternate translation: “Do not appoint a person to church leadership until he has consistently demonstrated good character” | |
| 459 | 5:22 | t411 | rc://*/ta/man/translate/figs-litotes | χεῖρας ταχέως μηδενὶ ἐπιτίθει, μηδὲ | 1 | Paul is using a figure of speech here that expresses a positive meaning by using a negative word together with a word that is the opposite of the intended meaning. Alternate translation: “Wait until a person has consistently demonstrated good character before appointing that person to church leadership, and do not” | |
| 460 | 5:22 | pyl8 | rc://*/ta/man/translate/figs-explicit | μηδὲ κοινώνει ἁμαρτίαις ἀλλοτρίαις | 1 | The implication in context may be that if Timothy appoints a person to leadership before they are ready or without ensuring that their character is exemplary, then Timothy will bear some responsibility for that person’s ultimate failure as a leader, or he will appear to have approved of the person’s sins, once they are uncovered. Alternate translation: “so that you do not become responsible for the moral and leadership failures of others” | |
| 461 | 5:23 | xl32 | rc://*/ta/man/translate/figs-explicit | οἴνῳ ὀλίγῳ χρῶ | 1 | Paul is telling Timothy to use wine specifically as medicine. The water in that area was impure and often caused sickness. Alternate translation: “in addition, you should drink some wine from time to time as medicine” | |
| 462 | 5:24 | uk56 | rc://*/ta/man/translate/figs-gendernotations | τινῶν ἀνθρώπων | 1 | Paul uses the term **men** here in a generic sense that includes both men and women. Alternate translation: “of some people” | |
| 463 | 5:24 | ug1z | rc://*/ta/man/translate/figs-personification | πρόδηλοί εἰσιν, προάγουσαι εἰς κρίσιν | 1 | Paul speaks of sins as if they could move on their own ahead of a person to the place where that person will be judged for committing them. Here, **judgment** could refer to: (1) the judgment when the sinner stands before God on the last day. Alternate translation: “are so obvious that everyone knows they are guilty long before God declares them guilty” (2) judgment before the church. Alternate translation: “are clear to everyone, even before the church leaders confront them” | |
| 464 | 5:24 | i1c6 | rc://*/ta/man/translate/figs-personification | τισὶν δὲ καὶ ἐπακολουθοῦσιν | 1 | Paul speaks once again of sins as if they could move on their own. As in the previous clause, this could refer to: (1) judgment by God. Alternate translation: “but the sins of other people do not become evident until God judges them” (2) judgment by the church. Alternate translation: “but the sins of some people remain hidden for a long time” This latter alternative also allows the possibility that Paul is referring to judgment by God. | |
| 465 | 5:25 | pd8v | rc://*/ta/man/translate/figs-explicit | καὶ τὰ ἔργα τὰ καλὰ πρόδηλα | 1 | Implicitly, here Paul does not mean all good works, since in the rest of the sentence he speaks of some good works that are not evident. Alternate translation: “most good works are also obvious” | |
| 466 | 5:25 | qlu5 | rc://*/ta/man/translate/figs-explicit | τὰ ἔργα τὰ καλὰ | 1 | The implication of **good works** is that these works are considered **good** because they are consistent with God’s character, purposes, and will. Alternate translation: “actions that God approves” | |
| 467 | 5:25 | bl51 | rc://*/ta/man/translate/figs-metaphor | καὶ τὰ ἄλλως ἔχοντα, κρυβῆναι οὐ δύναταί | 1 | Paul speaks of good works as if they were objects that someone could hide. Alternate translation: “and people will find out later about even those good deeds that are not obvious” | |
| 468 | 5:25 | t420 | rc://*/ta/man/translate/figs-activepassive | καὶ τὰ ἄλλως ἔχοντα, κρυβῆναι οὐ δύναταί | 1 | If it would be helpful in your language, you could express this passive phrase with an active form, and you could state who will do the action. Alternate translation: “and people who secretly do good works will not be able to hide them forever” | |
| 469 | 5:25 | bb2t | rc://*/ta/man/translate/figs-doublenegatives | κρυβῆναι οὐ δύναταί | 1 | If it would be helpful in your language, you could state the double-negative **not … hidden** in a positive way. Alternate translation: “people will learn about them later” | |
| 470 | 6:intro | rks4 | 0 | # 1 Timothy 6 General Notes\n\n## Special concepts in this chapter\n\n### Slavery\n\nIn this chapter Paul teaches slaves about honoring, respecting, and diligently serving their masters. This does not mean that he is endorsing slavery as a good thing or as something that God approves of. Instead, Paul is encouraging believers to be godly and content in every situation that they are in. This does not mean that they cannot also work to change those situations. | |||
| 471 | 6:1 | nm4n | rc://*/ta/man/translate/figs-metaphor | ὅσοι εἰσὶν ὑπὸ ζυγὸν δοῦλοι | 1 | Paul speaks of people who work as **slaves** as though they were oxen plowing or pulling with a **yoke** around their necks. Alternate translation: “Concerning people who are working as slaves” | |
| 472 | 6:1 | ep1l | rc://*/ta/man/translate/figs-explicit | ὅσοι εἰσὶν & δοῦλοι | 1 | The implication in context is that Paul is speaking about believers who are slaves. Alternate translation: “All the believers who are working as slaves” | |
| 473 | 6:1 | he2n | rc://*/ta/man/translate/figs-activepassive | ἵνα μὴ τὸ ὄνομα τοῦ Θεοῦ καὶ ἡ διδασκαλία βλασφημῆται | 1 | If it would be helpful in your language, you could express this passive phrase with an active form, and you could state who would do the action. Alternate translation: “so that unbelievers will not insult God’s character or what we believe and teach” | |
| 474 | 6:1 | e3ce | ἵνα μὴ τὸ ὄνομα τοῦ Θεοῦ καὶ ἡ διδασκαλία βλασφημῆται | 1 | If it would be helpful in your language, you could state this negative phrase in a positive way. Alternate translation: “so that unbelievers will always speak respectfully about God’s character and about the things that we teach” | ||
| 475 | 6:1 | xb92 | rc://*/ta/man/translate/figs-metonymy | τὸ ὄνομα τοῦ Θεοῦ | 1 | Here, **name** is a figurative way of referring to the fame or reputation of a person. Alternate translations: “God’s character” or “God’s reputation” | |
| 476 | 6:1 | f5pc | rc://*/ta/man/translate/figs-explicit | ἡ διδασκαλία | 1 | Implicitly Paul means **the teaching** about Jesus and about how his followers should live. Alternate translation: “our teaching about how believers should live” | |
| 477 | 6:2 | fvv7 | rc://*/ta/man/translate/figs-gendernotations | ἀδελφοί εἰσιν | 1 | Here, **brothers** means fellow believers in Jesus, whether male or female. Alternate translation: “they are fellow believers” | |
| 478 | 6:2 | nmh9 | καὶ ἀγαπητοὶ | 1 | This could have either, or both, meanings: (1) God loves these people. Alternate translation: “whom God loves” (2) other believers love these people. Alternate translation: “and so their believing slaves should love them” | ||
| 479 | 6:3 | t430 | rc://*/ta/man/translate/figs-metonymy | ὑγιαίνουσι λόγοις | 1 | See how you translated the term **healthy** in [1:10](../01/10.md). Here, as well, it is a figurative way to say that the teaching is good and reliable in every way and has no defect or corruption. A person with a healthy mind would recognize this teaching as correct. Alternate translations: “to the correct words” or “to the true expression of our faith” | |
| 480 | 6:3 | t431 | rc://*/ta/man/translate/figs-metonymy | ὑγιαίνουσι λόγοις | 1 | Paul uses the term **words** to describe the verbal expression of what followers of Jesus genuinely believe. Alternate translation: “to the true expression of our faith” | |
| 481 | 6:3 | sshf | τοῖς τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ | 1 | Here, **the ones** could refer to: (1) the message about the Lord Jesus. (2) words spoken by the Lord Jesus. | ||
| 482 | 6:4 | pn8n | rc://*/ta/man/translate/figs-metaphor | τετύφωται | 1 | Paul speaks of a person who is excessively proud as if they were inflated with air. See how you translated this phrase in [3:6](../03/06.md). Alternate translation: “he is excessively proud” | |
| 483 | 6:4 | t433 | rc://*/ta/man/translate/figs-activepassive | τετύφωται | 1 | If it would be helpful in your language, you could express the phrase **puffed up** with an active form. Alternate translation: “he is excessively proud” | |
| 484 | 6:4 | t434 | rc://*/ta/man/translate/figs-gendernotations | τετύφωται | 1 | Here, **he** refers to anyone in general who teaches what is not correct. Alternate translation: “that person is excessively proud” | |
| 485 | 6:4 | z2rb | rc://*/ta/man/translate/figs-hyperbole | μηδὲν ἐπιστάμενος | 1 | Paul uses the term **nothing** here as a generalization for emphasis. It is specifically God’s true message that the person does not understand. Alternate translation: “he understands nothing about God’s truth” | |
| 486 | 6:4 | qu86 | rc://*/ta/man/translate/figs-metaphor | νοσῶν περὶ ζητήσεις | 1 | Paul speaks of people who feel compelled to engage in useless arguments as if they were ill. Such people greatly desire to argue, and they do not really want to find a way to agree. Alternate translation: “morbidly craves arguments” | |
| 487 | 6:4 | i3lk | rc://*/ta/man/translate/figs-doublet | ζητήσεις καὶ λογομαχίας | 1 | These two terms mean basically the same thing, although the second term refers more specifically to arguments about the meaning of words. Paul uses these terms together for emphasis. If these are not separate ideas in your language, you could combine them. Alternate translation: “arguments” | |
| 488 | 6:4 | xt1z | λογομαχίας | 1 | Alternate translation: “fights about the meaning of words” | ||
| 489 | 6:4 | y3mx | βλασφημίαι | 1 | While the term **blasphemies** often refers to untrue or disrespectful things that people say about God, in this context it refers to people falsely saying bad things about each other. Alternate translation: “insults” | ||
| 490 | 6:4 | kn69 | ὑπόνοιαι πονηραί | 1 | Alternate translation: “thinking incorrectly that others want to harm them” | ||
| 491 | 6:5 | x93f | rc://*/ta/man/translate/figs-metaphor | διαπαρατριβαὶ | 1 | Here, **friction** is the last item in the list that began in the previous verse, a litany of bad things that result from “controversies and word-battles.” This is a metaphor. It compares two results: the heat and damage which occur when two objects rub together and the irritation and anger that can occur when people interact badly. Alternate translation: “and constant conflict” | |
| 492 | 6:5 | z2d8 | rc://*/ta/man/translate/figs-activepassive | διεφθαρμένων ἀνθρώπων τὸν νοῦν καὶ ἀπεστερημένων τῆς ἀληθείας | 1 | If it would be helpful in your language, you could express this passive phrase with an active form. Alternate translation: “between people whose minds are corrupt and who no longer believe the truth” | |
| 493 | 6:5 | tyf7 | rc://*/ta/man/translate/figs-parallelism | διεφθαρμένων ἀνθρώπων τὸν νοῦν καὶ ἀπεστερημένων τῆς ἀληθείας | 1 | These two phrases mean basically the same thin; Paul uses the repetition for emphasis. If it would be helpful in your language, you could combine these phrases. Alternate translation: “people who are no longer able to recognize the truth” | |
| 494 | 6:5 | t443 | rc://*/ta/man/translate/figs-gendernotations | ἀνθρώπων | 1 | Paul uses the term **men** here in a generic sense that includes both men and women. Alternate translation: “between people” | |
| 495 | 6:6 | q5sq | rc://*/ta/man/translate/grammar-connect-logic-contrast | δὲ | 1 | Paul uses the word **But** to introduce a contrast between what the false teachers believe about godliness and what is really true about godliness. Alternate translation: “instead” | |
| 496 | 6:6 | ya9z | rc://*/ta/man/translate/figs-abstractnouns | ἡ εὐσέβεια μετὰ αὐταρκείας | 1 | If it would be helpful in your language, you could express the abstract nouns **godliness** and **contentment** by stating the ideas behind them with verbal phrases. Alternate translation: “doing what is godly along with being content with what a person has” | |
| 497 | 6:6 | o6j4 | rc://*/ta/man/translate/figs-abstractnouns | ἔστιν & πορισμὸς μέγας | 1 | If it would be helpful in your language, you could express the idea behind the abstract noun **gain** with a verbal phrase. Alternate translation: “makes a person very well off” | |
| 498 | 6:7 | t446 | rc://*/ta/man/translate/grammar-connect-logic-result | γὰρ | 1 | Paul uses the word **For** to introduce the reason for what he said in the previous sentence. Alternate translation: “After all” | |
| 499 | 6:7 | j6qv | rc://*/ta/man/translate/figs-explicit | οὐδὲν & εἰσηνέγκαμεν εἰς τὸν κόσμον | 1 | The implication of this phrase is that Paul is speaking about when a person is born. Alternate translation: “brought nothing into the world when we were born” | |
| 500 | 6:7 | t448 | rc://*/ta/man/translate/figs-ellipsis | ὅτι | 1 | Here Paul leaves out some of the words that a sentence would ordinarily need in order to be complete. Alternate translation: “and so it is also clear that” | |
| 501 | 6:7 | jlv8 | rc://*/ta/man/translate/figs-explicit | οὐδὲ ἐξενεγκεῖν τι δυνάμεθα | 1 | The implication of this phrase is that Paul is speaking about when a person dies. Alternate translation: “we can take nothing out of the world when we die” | |
| 502 | 6:8 | lbk5 | rc://*/ta/man/translate/figs-declarative | ἀρκεσθησόμεθα | 1 | Here Paul uses a statement in order to express a moral imperative. Alternate translation: “that should be enough for us” | |
| 503 | 6:8 | t451 | rc://*/ta/man/translate/figs-activepassive | ἀρκεσθησόμεθα | 1 | If it would be helpful in your language, you could express this passive phrase with an active form. Alternate translation: “that should be enough for us” | |
| 504 | 6:9 | ij4j | rc://*/ta/man/translate/grammar-connect-logic-contrast | δὲ | 1 | Paul uses the word **Now** to indicate that he is returning to the topic of those who think being godly will make them wealthy. You can translate the term with the word or phrase in your language that is most similar in meaning and significance. | |
| 505 | 6:9 | pl5d | rc://*/ta/man/translate/figs-metaphor | ἐμπίπτουσιν εἰς πειρασμὸν, καὶ παγίδα | 1 | Paul speaks about those who let the **temptation** of money cause them to sin as if they were animals that **fall into** a hole that a hunter is using as **a trap**. Alternate translation: “will encounter more temptation than they can resist” | |
| 506 | 6:9 | gfy7 | rc://*/ta/man/translate/figs-metaphor | καὶ ἐπιθυμίας πολλὰς ἀνοήτους καὶ βλαβεράς | 1 | This phrase continues the figure of speech from the previous phrase. Paul speaks about these desires if they too were a hole that a hunter was using as a trap. Alternate translation: “and will experience destructive impulses than they cannot overcome” | |
| 507 | 6:9 | t456 | rc://*/ta/man/translate/figs-hendiadys | ἐπιθυμίας & ἀνοήτους καὶ βλαβεράς | 1 | Here Paul expresses a single idea by using two words connected with **and.** The word **foolish** tells why these desires are **harmful**. If it would be helpful in your language, you could express this connection by stating the meaning with an equivalent phrase. Alternate translation: “destructive impulses” | |
| 508 | 6:9 | nc3i | rc://*/ta/man/translate/figs-metaphor | αἵτινες βυθίζουσι τοὺς ἀνθρώπους εἰς ὄλεθρον καὶ ἀπώλειαν | 1 | This phrase summarizes the character of the temptations and impulses that Paul has just described. He speaks of them as if they could make people drown in deep water. Alternate translation: “which people cannot escape, and such things destroy them” | |
| 509 | 6:9 | t458 | rc://*/ta/man/translate/figs-gendernotations | ἀνθρώπους | 1 | Paul uses the term **men** here in a generic sense that includes both men and women. Alternate translation: “people” | |
| 510 | 6:9 | t459 | rc://*/ta/man/translate/figs-doublet | ὄλεθρον καὶ ἀπώλειαν | 1 | These two words **ruin** and **destruction** mean very similar things. Paul uses them both to emphasize that this is very bad. If it would be helpful in your language, you could use one term with a word that adds emphasis. Alternate translations: “complete destruction” or “total ruin” | |
| 511 | 6:10 | t460 | rc://*/ta/man/translate/grammar-connect-logic-result | γὰρ | 1 | Paul uses the word **For** to introduce the reasons for what the previous sentence stated. Alternate translation: “This is because” | |
| 512 | 6:10 | xs9d | rc://*/ta/man/translate/figs-metaphor | ῥίζα & πάντων τῶν κακῶν ἐστιν ἡ φιλαργυρία | 1 | Paul speaks of evil as if it were a plant, and of **the love of money** as if it were the **root** from which that plant grew. Alternate translation: “loving money leads a person to do all kinds of wrong things” | |
| 513 | 6:10 | t462 | rc://*/ta/man/translate/figs-hyperbole | πάντων τῶν κακῶν | 1 | Paul uses the term **all** here as a generalization for emphasis. Alternate translation: “of many kinds of wrong things” | |
| 514 | 6:10 | j5z9 | τινες ὀρεγόμενοι | 1 | The reference here is to people **desiring** money, not evil. You could start a new sentence here if that would be helpful to your readers. Alternate translation: “some people who want to become rich” | ||
| 515 | 6:10 | b83v | rc://*/ta/man/translate/figs-metaphor | ἀπεπλανήθησαν ἀπὸ τῆς πίστεως | 1 | Paul speaks of the desire for money as if it were an evil guide that intentionally leads people down the wrong path. Alternate translation: “have stopped believing in Jesus because of their desire for money” | |
| 516 | 6:10 | t465 | rc://*/ta/man/translate/figs-activepassive | ἧς τινες ὀρεγόμενοι, ἀπεπλανήθησαν ἀπὸ τῆς πίστεως | 1 | If it would be helpful in your language, you could express this passive phrase with an active form. Alternate translations: “which has led some people away from believing in Jesus” or “a love for money that has led some people to stop following Jesus” | |
| 517 | 6:10 | a1fx | rc://*/ta/man/translate/figs-metaphor | ἑαυτοὺς περιέπειραν ὀδύναις πολλαῖς | 1 | Paul speaks about grief as if it were a sword that people use to stab themselves. Alternate translation: “have experienced great sorrows in their lives” | |
| 518 | 6:11 | tp97 | ὦ ἄνθρωπε Θεοῦ | 1 | Alternate translations: “You servant of God” or “You person who belongs to God” | ||
| 519 | 6:11 | h9c6 | rc://*/ta/man/translate/figs-metaphor | ταῦτα φεῦγε | 1 | Paul speaks of these temptations and sins as if they were things a person could physically run away from. Alternate translation: “make sure that you do not do these things” | |
| 520 | 6:11 | a88g | ταῦτα | 1 | This phrase could refer to: (1) everything Paul has been talking about in this section of the letter (false teachings, pride, arguments, and the love of money). (2) what Paul has been talking about most recently (the love of money). If possible, it is best to leave it as a general reference. | ||
| 521 | 6:11 | zjl3 | rc://*/ta/man/translate/figs-metaphor | δίωκε | 1 | Paul speaks of righteousness and other good qualities as if they were things that a person could run after and catch. This metaphor is the opposite of “flee from.” It means to try your best to obtain something. Alternate translation: “seek to acquire” | |
| 522 | 6:12 | w21p | rc://*/ta/man/translate/figs-metaphor | ἀγωνίζου τὸν καλὸν ἀγῶνα τῆς πίστεως | 1 | Here, Paul speaks about a person persevering in following Jesus as if he were a warrior fighting at his best, or an athlete doing his best to win an event. Alternate translation: “Do your best to obey Jesus” | |
| 523 | 6:12 | y6m8 | rc://*/ta/man/translate/figs-metaphor | ἐπιλαβοῦ τῆς αἰωνίου ζωῆς | 1 | Paul speaks about people wanting **eternal life** so much that they hold onto it firmly in their hands. He may be continuing the metaphor of an athlete who worked hard to win an event and now holds the trophy in his hands. Alternate translations: “eagerly desire to live with God forever” or “do whatever is necessary to pursue life with God forever” | |
| 524 | 6:12 | usd1 | rc://*/ta/man/translate/figs-activepassive | εἰς ἣν ἐκλήθης | 1 | If it would be helpful in your language, you could express this passive phrase with an active form, and you could state who did the action. Alternate translation: “to which God called you” | |
| 525 | 6:12 | qw96 | ὡμολόγησας τὴν καλὴν ὁμολογίαν | 1 | Alternate translation: “you publicly stated your faith in Jesus” | ||
| 526 | 6:12 | vm6q | rc://*/ta/man/translate/figs-explicit | ἐνώπιον πολλῶν μαρτύρων | 1 | The implication is that Timothy’s statement of his faith was binding because these **witnesses** were present and could testify that he had made it. In your translation, you could use the expression used in your culture for a public, legal commitment. Alternate translation: “while many people were watching” | |
| 527 | 6:13 | t476 | rc://*/ta/man/translate/figs-explicit | ἐνώπιον τοῦ Θεοῦ | 1 | The implication is that Paul is asking **God** to be his witness that he has given Timothy this command. Alternate translation: “with God as my witness” | |
| 528 | 6:13 | ts65 | τοῦ ζῳοποιοῦντος τὰ πάντα | 1 | Alternate translation: “who causes all things to live” | ||
| 529 | 6:13 | t477 | rc://*/ta/man/translate/figs-explicit | καὶ Χριστοῦ Ἰησοῦ | 1 | The implication is that Paul is also asking **Jesus** to be his witness. Alternate translation: “and with Christ Jesus as my witness as well” | |
| 530 | 6:13 | amy1 | rc://*/ta/man/translate/figs-explicit | τοῦ μαρτυρήσαντος ἐπὶ Ποντίου Πειλάτου τὴν καλὴν ὁμολογίαν | 1 | Paul is offering Jesus to Timothy as an example of someone who publicly affirmed his obedience to God even when others were hostile and threatening. Alternate translation: “who acknowledged God himself when Pontius Pilate put him on trial” | |
| 531 | 6:14 | p9n9 | rc://*/ta/man/translate/figs-doublet | ἄσπιλον ἀνεπίλημπτον | 1 | The terms **spotless** and **irreproachable** mean similar things. Paul may be using them together for emphasis. If it would be helpful in your language, you could combine these terms and express the emphasis in another way. Alternate translation: “completely blameless” | |
| 532 | 6:14 | t480 | rc://*/ta/man/translate/figs-metaphor | ἄσπιλον | 1 | A spot means a moral fault. This could mean: (1) Timothy should live in such a way that Jesus will not find fault with him or blame him for doing wrong. (2) Timothy should live in such a way that other people will not find fault with him or blame him for doing wrong. Alternate translation: “blameless” | |
| 533 | 6:14 | nk52 | μέχρι τῆς ἐπιφανείας τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ | 1 | Alternate translation: “until our Lord Jesus Christ returns” | ||
| 534 | 6:15 | t482 | rc://*/ta/man/translate/figs-idiom | καιροῖς ἰδίοις | 1 | See how you translated this expression in [2:6](../02/06.md). Alternate translation: “at the time that God will choose” | |
| 535 | 6:15 | ac6y | rc://*/ta/man/translate/figs-explicit | ὁ μακάριος καὶ μόνος Δυνάστης | 1 | This expression refers implicitly to God. Alternate translation: “God, the One we praise, who alone rules over the world” | |
| 536 | 6:16 | l9i8 | ὁ μόνος ἔχων ἀθανασίαν | 1 | Alternate translation: “the only one who has always existed” | ||
| 537 | 6:16 | tsz3 | φῶς οἰκῶν ἀπρόσιτον | 1 | Alternate translation: “who lives in light so bright that no one can come near it” | ||
| 538 | 6:16 | t487 | rc://*/ta/man/translate/figs-gendernotations | οὐδεὶς ἀνθρώπων | 1 | Paul uses the term **men** here in a generic sense that includes both men and women. Alternate translation: “no human being” | |
| 539 | 6:17 | te3z | rc://*/ta/man/translate/figs-nominaladj | τοῖς πλουσίοις | 1 | Paul is using the adjective **rich** as a noun to refer to a class of people that it describes. If it would be helpful in your language, you could express this term by translating it with a noun phrase. Alternate translation: “people who are rich” | |
| 540 | 6:17 | z4ec | ἐν τῷ νῦν αἰῶνι | 1 | The **present age** is the time period in which we are living, before Jesus returns and establishes God’s rule over all people. Alternate translation: “at this time” | ||
| 541 | 6:17 | drj6 | rc://*/ta/man/translate/figs-abstractnouns | ἐπὶ πλούτου ἀδηλότητι | 1 | If it would be helpful in your language, you could express the idea behind the abstract noun **uncertainty** with a verbal phrase. Alternate translations: “in riches, which are so uncertain” or “in wealth, which a person can lose so easily” | |
| 542 | 6:17 | iq61 | rc://*/ta/man/translate/figs-ellipsis | πάντα πλουσίως εἰς ἀπόλαυσιν | 1 | By **all**, Paul is referring to all of the things that anyone actually has, not to everything that it might be possible to have. If it would be helpful in your language, you may want to include words to make that clear. Alternate translation: “all of the things that we have so that we can enjoy them” | |
| 543 | 6:18 | cii3 | rc://*/ta/man/translate/figs-metaphor | πλουτεῖν ἐν ἔργοις καλοῖς | 1 | Paul speaks of doing things to help others as a way of becoming wealthy, but it is measured in something other than money. Alternate translation: “to serve and help others in many ways” | |
| 544 | 6:19 | zc9d | rc://*/ta/man/translate/figs-metaphor | ἀποθησαυρίζοντας ἑαυτοῖς θεμέλιον καλὸν εἰς τὸ μέλλον | 1 | Paul speaks about the blessings that God will give to those who have served him faithfully as if they were riches that a person was **storing** in a safe place. Alternate translation: “securing a good start now on their future life in God’s presence” | |
| 545 | 6:19 | t493 | rc://*/ta/man/translate/figs-metaphor | ἀποθησαυρίζοντας ἑαυτοῖς θεμέλιον καλὸν εἰς τὸ μέλλον | 1 | Paul also speaks about the blessings that God will give as if they were the **foundation** of a building. He means that they will give a person a good start on their new life in the presence of God forever. Alternate translation: “securing a good start now on their future life in God’s presence” | |
| 546 | 6:19 | t494 | rc://*/ta/man/translate/figs-idiom | εἰς τὸ μέλλον | 1 | In the New Testament, this expression can refer to different things, but in this case it seems to refer to the new life that believers will have in God’s presence after death and the end of history. It is equivalent to the expression “for the coming life” in [4:8](../04/08.md). Alternate translation: “for their future life in God’s presence” | |
| 547 | 6:19 | z5ru | rc://*/ta/man/translate/figs-metaphor | ἵνα ἐπιλάβωνται τῆς ὄντως ζωῆς | 1 | Paul is using the same image as in the phrase **grasp** eternal **life** in [6:12](../06/12.md). He is speaking about people wanting eternal life so much that they hold onto it firmly in their hands. Alternate translation: “so that they can indeed live with God forever” | |
| 548 | 6:20 | dd1v | rc://*/ta/man/translate/figs-explicit | τὴν παραθήκην φύλαξον | 1 | The implication is that Jesus has entrusted Timothy with the message to proclaim about him. Alternate translation: “protect the message about Jesus that he has put in your care” | |
| 549 | 6:20 | vgr8 | rc://*/ta/man/translate/figs-metonymy | ἐκτρεπόμενος τὰς βεβήλους κενοφωνίας | 1 | In order to avoid **profane chatter**, Timothy must avoid the people who do the chattering. Alternate translation: “do not pay attention to the talk of people for whom nothing is sacred” | |
| 550 | 6:20 | t498 | καὶ ἀντιθέσεις | 1 | This could mean: (1) the false teachers are saying things that are contrary to true Christian belief. Alternate translations: “and teachings that contradict us” or “and the opposing statements” (2) the false teachers are saying things that cannot all be true at the same time. | ||
| 551 | 6:20 | y2u7 | rc://*/ta/man/translate/figs-activepassive | τῆς ψευδωνύμου γνώσεως | 1 | If it would be helpful in your language, you could express this passive phrase with an active form, and you could state who is doing the action. Alternate translation: “of what some people falsely call knowledge” | |
| 552 | 6:21 | e6rb | rc://*/ta/man/translate/figs-metaphor | περὶ τὴν πίστιν ἠστόχησαν | 1 | See how you translated this expression in [1:6](../01/06.md). Paul speaks of faith in Christ as if it were a target that people should aim at. Alternate translation: “have not fulfilled the purpose of faith in Jesus” | |
| 553 | 6:21 | t501 | ἡ χάρις μεθ’ ὑμῶν | 1 | If it would be helpful in your language, you could state explicitly who will give this grace and who Paul is thinking will make this happen. Alternate translation: “May God give grace to all of you” | ||
| 554 | 6:21 | hix2 | rc://*/ta/man/translate/figs-you | ἡ χάρις μεθ’ ὑμῶν | 1 | The word **you** is plural and refers to Timothy and all the believers at Ephesus. Alternate translation: “May God give grace to all of you” |