Translation commentary on 1 Timothy 1:4

The activities of these false teachers are now described further; this description is contained in the instruction to Timothy specifying what he should tell these false teachers. So we learn from this instruction that these false teachers were “occupying themselves” with myths and endless genealogies. The Greek for occupy themselves means to devote much time, energy, and attention to something. Timothy is told to order these false teachers to “give up” (Good News Translation) this kind of activity. Another way to say this is “Tell them to stop spending their time…,” or else “Warn them to stop wasting their time” (Contemporary English Version [Contemporary English Version]). The point here is that they are not to spend any time at all with this activity.

Myths are traditional stories of ancestors and origins; these are present in most cultures, and people regard them very highly. Here, however, myths is used in a negative way; it is not simply that the myths referred to are made-up tales and legends (Good News Translation), but that these stories have been substituted for the true Christian message. It is possible to read the text in such as way as to identify the myths with the genealogies, which are in turn described as endless in the sense of “long” (Good News Translation). What these genealogies consist of is not at all clear, since the letter itself offers no clues. Some of the possibilities suggested are as follows:
(1) These could refer to the lists of ancestors that were found in the various Gnostic movements at that time. Gnosticism taught that anything material was evil. This includes the physical universe, which was not created by the Supreme God but by demigods who come between the Supreme God and the physical universe. The genealogies would contain the lists of these semi-divine beings.
(2) These genealogies could refer to Jewish ancestral lists and other stories that became popular among Jews who were influenced by Greek culture. These stories would include not only ancestral origins but the meaning and interpretation of even minute details of the biblical record, such as numerals and the spelling of names.
(3) These genealogies could refer to legends and stories built around the Hebrew ancestors—stories that were handed down by tradition and were contained in popular Jewish writings at that time. An example of this kind of writing is the Book of Jubilees.

All three are possible although, as already noted, it is difficult to be certain. What is certain is that these myths and genealogies have been introduced into the Christian community as a legitimate part of Christian doctrine.

With all this in mind it is probably better for translators to use some general term like Good News Translation‘s “long lists of ancestors” to translate genealogies. “Ancestors” may be variously translated as “forefathers,” “grandfathers in ancient times,” “big grandfathers,” and so on. In languages that do not have a word for “lists,” one may express this as “collections”; for example, “collections of the names of ancestors.” The phrase myths and endless genealogies may then be translated “made-up tales about long lists of ancestors.”

These myths and genealogies promote, that is, encourage, give rise to, cause, “produce” speculations. The word translated speculations is not used anywhere else in the New Testament or in Greek literature. Perhaps this is the reason why some Greek manuscripts have substituted another word that can be translated as “philosophical inquiries.” Since there are no clues from the literature of that time as to the meaning of this word, many interpreters translate it in the light of its context, for example, by looking for the likely result of being preoccupied with these myths and genealogies; hence Good News Translation “arguments.” Other ways to render promote speculations are “cause arguments” (Contemporary English Version) or “cause people to argue with each other.”

Furthermore, these false teachings do not promote the divine training that is in faith. This is a difficult expression. Divine training translates a Greek phrase that can literally be rendered as “God’s economy” and is interpreted in two ways: (1) The Greek word itself refers to the management of a household but can figuratively refer to a stewardship entrusted by God to people. What the text is saying, then, is that these people are not able to carry out the stewardship that God has given to them. (2) The Greek word is also used to refer to God’s universal plan of salvation (compare Good News Translation “God’s plan”). This latter option appears more logical in this context, since God’s plan is what seems to be contrasted with human devices represented by preoccupation with myths and genealogies. “They do not serve God’s plan” may also be rendered as “They hinder God from showing how he wants to save people (from sin).” But if translators follow interpretation (1), one may say “They don’t help anyone to do God’s work” (Contemporary English Version).

The relation of divine training with faith can be understood in two ways: (1) Faith is the central principle of divine training, which means that God’s plan of salvation only works by means of faith. (2) Faith is the way by which “God’s plan” is revealed, which means that God’s plan can only be known by faith. (2) is probably the more likely here. Faith here refers to a person’s trust in God and confidence in God’s faithfulness. Another way of expressing the phrase is in faith is “It is only by believing (in Christ) that people can know about God’s plan to save them.”

Alternative translation models for this verse are:
• You must tell these people to stop spending their time telling legends (or, made-up stories) and collecting long lists of ancestors, which only make people argue with each other. These legends and long lists of ancestors hinder God from showing how he wants to save people. It is only by believing (in Christ) that people can know about God’s plan to save them.

Or:
• You must tell these people to stop spending their time telling made-up tales about long lists of ancestors, which only make people argue with each other. Such arguments don’t help anyone to do God’s work. Work like this can only be done if one believes in God.

Quoted with permission from Arichea, Daniel C. and Hatton, Howard A. A Handbook on Paul’s First Letter to Timothy. (UBS Handbook Series). New York: UBS, 1995. For this and other handbooks for translators see here .

Translation commentary on 1 Timothy 3:9

From qualities that have something to do with personal character, Paul turns to a quality that is related to one’s attitude toward the Christian faith: they must hold the mystery of the faith with a clear conscience. The verb hold comes from the verb “to have” but with the extended meaning of being faithful to, adhering faithfully to (so Contemporary English Version “hold firmly”). The term mystery includes the idea of something previously hidden but which is now made known (compare Good News Translation “the revealed truth”). This revealed mystery is the faith, used here to refer either to a body of doctrine that is accepted as true and definitive, or, less likely, to the Christian faith as a religious movement. It is this mystery that they must hold firmly both in their private lives and in their public ministry. And they must do so with a clear conscience. For conscience see discussion in 1.5. There conscience is described as good, whereas here the adjective used is clear. A good conscience enables a person to make good judgment. A clear conscience, on the other hand, is possessed by people who have the conviction that they have done nothing wrong, and whose actions are not motivated by selfish desires. In many languages translators will need to reverse the order of the two clauses in this verse; for example, “They must have a heart that is clear of wrong motives as they continue to believe strongly in the truth of the teachings (or, doctrines) that God has revealed” or “as they continue to believe that the teachings that God has revealed are true.”

Quoted with permission from Arichea, Daniel C. and Hatton, Howard A. A Handbook on Paul’s First Letter to Timothy. (UBS Handbook Series). New York: UBS, 1995. For this and other handbooks for translators see here .

Translation commentary on 1 Timothy 5:11 – 5:12

The next five verses (11-14) deal with younger widows, that is, widows who are less than 60 years of age. Because of the change of topic, it is probably best to start a new paragraph at this point, as Good News Translation and many other translations have done.

Timothy is exhorted not to enroll these younger widows. Refuse to enroll is the imperative form of a verb that literally means “to reject.” The problem of a literal rendering is that it could give rise to the misunderstanding that these younger widows should not be accepted as members of the church, when in fact the intention surely is not to include these widows in the list of real widows who are eligible to receive material support from the church and who in return are expected to perform certain functions within the Christian community. Accordingly most modern translations make this intention explicit. For comments on enroll see 1 Tim. 5.9. Younger may also be expressed as “under (or, less than) sixty years of age.”

The main reason for not including such younger widows in the list is that their desires may take control of them, and they would then want to get married. Revised Standard Version is difficult to understand. What does grow wanton against Christ mean, and how is this related to the next clause (they desire to marry)? The verb translated grow wanton appears only here in the New Testament and means “to experience strong physical desires,” particularly of a sexual nature. It is when these younger widows experience this kind of sensuality that they want to marry again, and this desire to remarry results in or is interpreted as a turning away from Christ, since, as verse 12 makes clear, widows who are included in the list are obligated to make a vow to serve Christ on a full-time basis and therefore should not remarry. It is very important for the translator to make these relationships clear. Another way to express this sentence is “because, when they experience strong sexual desires, they want to marry.”

Condemnation is literally “judgment.” Good News Translation‘s “and so become guilty of” gives the meaning more clearly than Revised Standard Version‘s translation. One may also say “and in this way God condemns her for….” Violated translates a verb that means “set aside,” “disregard as invalid,” “refuse to recognize the validity of something.” The first pledge refers to the widow’s vow not to remarry, which she made in order to fulfill her functions within the Christian community. What all this means is that, when a young widow wants to remarry, she invalidates her vow not to remarry. And as a result she incurs the judgment and condemnation of God.

These two verses tend to support the position held by many scholars that widows in fact occupied a particular position in the early church, with clearly defined functions; this office of the widow was just as clearly defined as that of the deacon, elder, and overseer.

Quoted with permission from Arichea, Daniel C. and Hatton, Howard A. A Handbook on Paul’s First Letter to Timothy. (UBS Handbook Series). New York: UBS, 1995. For this and other handbooks for translators see here .

Translation commentary on 1 Timothy 1:16

The purpose of Paul’s being shown mercy is now stated: it was not for Paul’s sake that he had received salvation; rather it was for the purpose of showing how Christ deals with sinners. If Christ can save the worst of sinners, then he can save and does want to save any sinner.

The connective but at the beginning of this sentence can be interpreted as marking either contrast or continuity. If the former, it marks the contrast between Paul’s own opinion about himself as the worst sinner who is beyond any help, and God’s graciousness toward him. If the latter, the focus is on the reason for mercy being extended to Paul. The sense of the passage is then something like “I am such a sinner that I doubt very much whether I was worth saving at all. But God (or, Christ) has a special purpose in being merciful to me.” This latter interpretation is probably the more likely one and is recommended by this Handbook.

I received mercy translates an aorist passive, with God or Christ as the implicit agent. (For God as agent see Good News Translation; most other translations keep the ambiguity of the text.) For mercy see 1.2 and 1.13, and comments. In those languages that do not use the passive voice, one may follow Good News Translation‘s model making God the agent. Another way to express this clause is “But God showed his mercy (or, kindness) to me.”

For this reason is literally “because of this” (compare New Revised Standard Version “for that very reason”), referring not to what precedes but to what follows. The reason why Paul received mercy is so that in me, as the foremost, Jesus Christ might display his perfect patience. In me is better interpreted in the sense of “in my case” (compare Good News Translation “in dealing with me”). Foremost (Good News Translation‘s “the worst of sinners”) is the same word used in verse 15 and perhaps means the same thing, that is, not in terms of time but in degree; however, in view of the mention of people who are coming after, foremost may also have the idea here as the first in a series. Regardless of whether Paul is repeating his statement in verse 15 or is conveying the idea of being the first in a series, a translation something like TEV’s will be helpful. One may also express this as “the person who has done more evil than anyone else.” So the first part of the verse may be translated alternatively as “But God showed his mercy to me. He did this for the following reason: that through me (or, in dealing with me), a person who has done more evil than anyone else, Christ Jesus…” or “But since I was worse than anyone else, God had mercy on me” (Contemporary English Version). In languages that do not express comparatives in this way, one may say, for example, “I have done much evil. No other person has ever done evil like this.”

Display can also be translated as “show” (Good News Translation), or “prove” (compare Jerusalem Bible “Jesus Christ meant to make me the greatest evidence”), “demonstrate” (compare Phillips “a demonstration…”). Patience includes not only the idea of never giving up hope in spite of innumerable odds, but also the more positive notion of continuous and determined effort to achieve a prescribed goal.

This patience of Christ is described as perfect; the Greek is literally “all (or, every) patience,” which suggests the idea of completeness or “all encompassing,” hence “full” (Good News Translation), “utmost” (New Revised Standard Version), “inexhaustible” (Jerusalem Bible), “unlimited” (New International Version). Patience may also be expressed as “the ability to put up with (something) for a long time,” “to have a soft heart toward,” or “to be willing to wait.” The clause Jesus Christ might display his perfect patience may also be expressed as “Jesus Christ might show (or, demonstrate) that he has unlimited patience toward me” or “that Christ Jesus may show that, no matter what I do, he would be patient with me.”

The purpose of Christ dealing patiently with Paul is to give an example to those who were to believe in him for eternal life. The Greek word for example occurs only here and in 2 Tim 1.13 (“pattern”) in the whole New Testament, and literally refers to the line drawings or sketch of an artist. As the Greek word indicates, Paul’s case is more than an example; in fact it is the first instance of its kind (compare New English Bible “the first occasion”). As such it becomes the pattern and standard for succeeding events of the same nature. But Paul’s case is by no means a perfect example; in fact the verse is saying that his case is like an incomplete sketch, in contrast to a complete picture that would describe the case of those who come after Paul. What the passage is trying to convey is that, if people who come after Paul will come to know how Christ has dealt with him, this will not only give them the hope that Christ can also deal with them in an even more gracious way, but will actually lead them to believe in Christ. (So Contemporary English Version “He did this so that others would put their faith in Christ and have eternal life.”) One may also translate “He was patient with me like this so that others might later see what he has done for me and believe in him and receive eternal life.” Believe in this context refers to trust in and commitment to Jesus Christ. In him is literally “upon him”; there may not be a difference in meaning with the more frequent expression “in him,” although in this case Christ is implicitly compared to something, perhaps a foundation or cornerstone, upon which faith is laid. As already indicated, those who were to believe refer to subsequent Christians. Faith in Christ results in eternal life; this term contains both the elements of continuity (eternal, unending) and quality (the life bestowed by Christ in accordance with his promise). Eternal life may also be expressed as “life that has no end,” “continuous life,” and in some languages a verbal expression will be used; for example, “and live forever” or “live without end.”

An alternative translation model for this verse is:
• But God showed his mercy to me. He did this for the following reason: that through me, a person who has done more evil than anyone else, Christ Jesus might demonstrate how he would have patience with me no matter what I do. He was patient with me like this so that others later would believe in him and receive eternal life (or, live forever).

Quoted with permission from Arichea, Daniel C. and Hatton, Howard A. A Handbook on Paul’s First Letter to Timothy. (UBS Handbook Series). New York: UBS, 1995. For this and other handbooks for translators see here .

Translation commentary on 1 Timothy 4:5

The reason for not rejecting any food is stated in verse 5: the food is consecrated by the word of God and prayer. Consecrated is the verb form of the word “holy” (literally “made holy,” “sanctified”). When things are consecrated, they are set aside for God; in this context, however, it is perhaps best to connect the consecration with the idea of rejection in verse 4. The sense then is that the unacceptability of any food is removed by the act of consecration.

Two means of consecration are mentioned: the word of God and prayer. Prayer is perhaps best understood as identical with the prayer of thanksgiving mentioned in verses 3 and 4. Word of God is more difficult to analyze. One possibility is to understand it as referring to a passage of Scripture that is read before the meal. If this is the case, what is its relationship to prayer? There are at least two possibilities:

First, the expression the word of God and prayer can be interpreted as a hendiadys, where the two parts of the expression are taken together as one expression. In this case the word of God can be understood in two ways: (1) It is identified with the scripture passages contained in the prayer; in Jewish practice the whole prayer would in fact consist of quotations from the Scriptures. So a possible restructuring is “by prayer and the word of God contained in it” or “by the word of God that constitutes the prayer of thanksgiving.” (2) It describes the quality of the prayer; that is, the prayer is scriptural in the sense that it is in harmony with God’s message as revealed in the Scriptures.

Secondly, however, word of God and prayer can be taken separately. In this case the word of God can be interpreted in three ways: (1) It is the scripture passage that is read before the meal and which precedes the prayer of thanksgiving. (2) The word of God is God’s own response to the prayer of thanksgiving. This means that, when Christians pray before the meal, God at the same time responds by blessing the food. (3) The word of God may refer back to God’s pronouncements in Genesis 1 regarding the goodness of creation, and by implication the goodness of all kinds of food. This third option, however, is a problem for some scholars because of the present tense of the verb is consecrated; they believe that, if this third option was in the author’s mind, he would probably have used a past tense, “was consecrated.” Nevertheless the present tense is not ruled out, since God’s creating word may be thought of as causing today’s food to be consecrated.

Alternative translation models for this verse are:
• because the prayer and the word of God which is contained in it make the food acceptable to God.

Or:
• For the food becomes acceptable to God because of the prayer and the word of God which is contained in that prayer.

Or:
• because when we pray using the word of God, the food becomes acceptable to God.

Quoted with permission from Arichea, Daniel C. and Hatton, Howard A. A Handbook on Paul’s First Letter to Timothy. (UBS Handbook Series). New York: UBS, 1995. For this and other handbooks for translators see here .

Translation commentary on 1 Timothy 5:24 – 5:25

After the small deviation in verse 23, Paul returns to the subject of sins (that he touched upon in verses 19-22), this time comparing them to good deeds. Some sins can easily be seen right away, but other sins are only seen later. This is also the case with good deeds; some are always conspicuous, and even those that are not cannot be hidden.

In the expression some men, men is the generic word for people, and so, while it is very likely that all those included in the group are males, it is not warranted by the text to translate this exclusively (so Good News Translation “people”; also Jerusalem Bible, New English Bible, New Revised Standard Version).

Conspicuous refers to something that is easily seen and known, hence “very obvious,” “very clear,” “very easily known,” and this first clause may also be rendered as “Everyone can plainly see the sins of some people.” Pointing to comes from the verb that indicates moving in front or ahead of something that is moving in the same direction, hence “to go in front of,” “to go ahead of” (Good News Translation), “to precede.” In the present context there are at least two possible ways of understanding the expression pointing to judgment: (1) The sins of these people are so obvious that, even before any accusation or charge is made against them, there is no question as to their being guilty. (2) The sins of these people, are, so to speak, already before the court, and when the trial is held, it is these very sins that will be used against them in order to get a guilty verdict. The first alternative is preferred. Judgment likewise can be understood in two ways: (1) It can refer primarily to the activity of the church in general, and to Timothy in particular, especially in relation to the elders, but not excluding other church members. (2) Judgment refers to divine judgment that will be executed on the last day. Again, the first alternative is preferred. With these interpretations in mind, the first part of this verse may also be expressed as “Other people can clearly see the sins of some people; in fact their sins are so obvious that they are clearly guilty in the eyes of the believers,” or “Other people … and their sins are as it were already before God for him to judge.”

Appear later is literally “follow” in contrast with “go ahead” (Good News Translation) in the previous clause. Does this mean that these less conspicuous sins will follow the sinners to judgment, in much the same way as the conspicuous sins go ahead of them to judgment? This is possible. Many translations, however, opt for the meaning represented in Revised Standard Version, in which the verb is understood to mean “to be seen subsequently” (compare Good News Translation “seen only later,” Jerusalem Bible “not discovered until afterward,” New English Bible “whose offences have not yet overtaken them”).

Good deeds are similar to sins in that they share the attribute of being conspicuous. There are some good deeds of course that are not so obvious, that is, they are done quietly and don’t create very much attention. But again, in much the same way that sins done quietly cannot remain concealed, so these simple, quietly-done good deeds cannot be hidden forever but will eventually be seen and recognized.

Alternative translation models for these verses are:
• Other people can clearly see the sins of some people; in fact their sins are so obvious that they are clearly guilty in the eyes of the believers even before being judged. The sins of other people, however, are not as clear and are only recognized later. In the same way, when people do good deeds, these are plain to see. And even if they are not seen clearly by others, they cannot be hidden.

Or:
• Other people can clearly see the sins of some people, and their sins are as it were already before God for him to judge. The sins of some people, however, are not as clear, and other believers only recognize these sins later on. In the same way, when people do good deeds, these are seen plainly by other believers. And even if they do not see them clearly at once, they will eventually recognize them.

Quoted with permission from Arichea, Daniel C. and Hatton, Howard A. A Handbook on Paul’s First Letter to Timothy. (UBS Handbook Series). New York: UBS, 1995. For this and other handbooks for translators see here .

Translation commentary on 1 Timothy 2:9 – 2:10

Attention is now directed to the women members of the community. Whereas the men get a one-verse treatment, the women get seven verses! One wonders what the conditions were that made it necessary for the women to be dealt with in such a manner. Of course, many biblical passages refer to the subordination of women to men. Furthermore, the present passage sounds similar to that found in 1 Peter 3.3-5, which leads to the conclusion that this is perhaps part of some material that defines the behavior of Christian women. But more than these, there is evidence in the literature of that time that connected the behavior of women with the way they dressed. It was believed that the more a woman wore attractive clothes and elaborate jewelry, the more she lived a loose sexual life and the less she submitted to her husband.

In Revised Standard Version verses 9 and 10 are not a separate sentence as in the Greek text but are connected with verse 8 by the word also (or “likewise”). This seems to connect the present passage with the subject of prayer in verse 8, in which case the first part of 9 can be rendered as “I also desire that in every worship service women should…” or “I also desire that, whenever you meet together to worship God, women should….” It is possible of course to understand the whole passage as referring to the behavior of women in general, in which case the first part of verse 9 can read “I also desire that women should….” Perhaps the first of these two was Paul’s intention, although his guidelines for behavior in the worship service are valid for other places as well. In certain languages it will be helpful to translate women as “the Christian women” or “the women who are believers,” as this passage is talking about women in the Ephesian church.

The women then are given advice on how they should make themselves beautiful. The word adorn can also be translated “to decorate,” “to beautify.” Some translations connect this with the next verse; for example, New Jerusalem Bible “their adornment is to do the good works….” Others connect it with the second part of verse 9; for example, Phillips “It [that is, their adornment] is not for them to have an elaborate hair-style…,” or Revised English Bible “not adorned with gold or pearls or expensive clothes….” Still others translate it as “dress” and connect it with suitable clothing in the first part of verse 9; for example, Good News Translation “dress properly,” or New Revised Standard Version “dress themselves modestly and decently in suitable clothing.”

The first thing then that the women are urged to pay attention to is their dress or apparel. There are three qualifiers mentioned before apparell: modestly, sensibly and seemly; these three terms are related and their meanings overlap in some ways. Modestly comes from a word that can mean “modest” in the sense of well-ordered and moderate, hence not excessive, but can also mean “proper,” or “suitable,” or “becoming,” “simple,” “unassuming.” Sensibly translates a word that means “moderate” or “reasonable” with the implication that the person is aware of what is best in a particular situation. The third qualifier, seemly, translates a word that pertains to being proper or suitable and thus contributing to one’s attractiveness and being respected by others. A sample of how these are translated in some English translations shows this interrelationship: Good News Translation “modest … sensible … properly”; Revised English Bible “becoming, modestly, soberly”; New International Version “modestly, with decency and propriety”; New Revised Standard Version “modestly and decently in suitable clothing”; Translator’s New Testament “becoming manner with taste and modesty.” It is possible that seemly qualifies dress, and modestly and sensibly are connected with behavior; this in fact is what is reflected in some translations; for example, Phillips “the women should be dressed neatly, their adornment being modesty and serious-mindedness”; New American Bible, Revised “women should adorn themselves with proper conduct, with modesty and self-control….” Most translations, however, understand all three qualifiers to be connected with clothing, as, for example, Good News Translation “women to be modest and sensible about their clothes and to dress properly”; Revised English Bible “Christian women must dress in becoming manner, modestly and soberly….” Translators are encouraged by this Handbook to follow this latter interpretation. An alternative translation model is the following: “The Christian women should dress in a proper (or, discreet) way, wearing clothes that are both sensible (or, unassuming), not extravagant in the sight of others.”

Next are mentioned several things that women should refrain from doing. Braided hair was considered a work of art and was very popular among Greek and Roman ladies, with the braided hair rising some inches above the head, and often intertwined with chains of gold or strings of pearls. If this specific way of fixing the hair is unknown or strange in a receptor culture, the emphasis can be put on the fact that this is an extravagant way of fixing one’s hair; in fact some translations reflect this adjustment; for example, Good News Translation “fancy hair styles,” Revised English Bible “elaborate hairstyles.” The Spanish common language version (Biblia Dios Habla Hoy) has “exaggerated hairdos.”

Gold and pearls are specific examples of jewelry or “ornaments” (Good News Translation); gold here more likely refers to “ornaments” (Good News Translation). In some languages this will be translated as “ornaments (or, jewelry) made of the metal named ‘gold.’ ” In cultures where pearls are unknown, one may say, for example, “pretty beads named ‘pearls.’ ” It is possible to take gold and pearls together to represent jewelry in general, but this should only be resorted to when either gold or pearls are unknown or strange in the receptor culture.

The final thing mentioned is costly attire. The Greek word used for attire is the general word for garments of any kind, but since women are being referred to, then “dresses” will fit this context (so Good News Translation “expensive dresses”), if “dresses” are the natural wear in a translator’s culture. However, in cultures where women wear some other type of clothing, translators should use a more general word, similar to the Greek. The word for costly can also mean “valuable” in a positive sense, but it is here used in a derogatory sense of “expensive,” “exorbitant,” or “excessively priced.”

So, instead of depending on these physical and material things, the women should use good deeds to make themselves beautiful. This expression appears at least ten times in the Pastorals and most probably refers not to ceremonial or ritual acts but to acts done for the good of others. In some languages it will be helpful to start a new sentence with verse 10 and say, for example, “Instead, they should adorn themselves with good deeds,” “Instead, they should make themselves beautiful by doing good deeds for other people,” or “On the contrary, they should do good deeds for other people; that is what will make them truly beautiful.”

This kind of conduct is appropriate (proper, right, befitting) to women who profess religion. The word for profess also means “to promise,” but here it is used with the meaning “to declare or announce something openly and with certainty,” hence, to claim some kind of state or condition for oneself. The word for religion can be translated “worship of God” (compare New International Version “who profess to worship God,” New Revised Standard Version “reverence for God”) or “godliness” (Translator’s New Testament), but here it may have the technical meaning of “religion” as a system of beliefs with its appropriate behavior demands; hence “religious” (Good News Translation). It is possible, however, to take it with the meaning “godliness” or “piety.” The religion referred to here is of course the Christian faith, and this can be made explicit in the translation; for example, “as women who claim to be Christian,” “as women who profess the Christian faith (or, Christian religion),” and so forth.

Quoted with permission from Arichea, Daniel C. and Hatton, Howard A. A Handbook on Paul’s First Letter to Timothy. (UBS Handbook Series). New York: UBS, 1995. For this and other handbooks for translators see here .

Translation commentary on 1 Timothy 4:16

This last verse is an appropriate summing up of the preceding verses. Take heed to yourself refers back to verse 12 and perhaps verse 14 as well; your teaching refers back to verse 13; and as we shall see later, hold to that may refer back to verse 15. The word Take heed pertains to being attentive, holding on, paying attention (so New Revised Standard Version “Pay close attention”). For teaching see verse 13. Here what is being referred to is not only the actual activity of teaching but also what is being taught. Hold to that is literally “remain in them” (so New Revised Standard Version “continue in these things”), with “them” referring to the duties and obligations he is supposed to discharge as a teacher, pastor, and leader of the congregation (so Good News Translation “Keep on doing these things”). If this interpretation is correct, then this part of the verse repeats the ideas emphasized in verse 15. An alternative translation model for the first part of this verse is “Watch (or, Be careful about) your conduct (or, the way you live) and the things you teach. You must keep doing these things I have instructed you to do.”

The result of Timothy’s persistence and faithfulness is the salvation of himself and those who listen to him. By so doing is literally “by doing this,” with “this” conveniently summing up all the activities and obligations that Timothy has been admonished to perform. For save see 1.15. It is possible that what is meant here is that by doing these things Timothy will save himself and his hearers from the false teachers. It is more likely, however, that the focus is perhaps on the final salvation at the end of the age. Understood in this way salvation includes being free from judgment and from the power of death. The recipients of this salvation are Timothy himself and those who hear him, that is, those who listen as Timothy exercises his duties of exhortation and teaching. The statement you will save both yourself and your hearers should not be taken literally, since in the New Testament the objects of salvation are sometimes spoken of as the agents (see, for example, Rom 11.14; 1 Cor 7.16; 9.22; James 2.14; 5.15, 20; Jude 23). In this letter the function of saving is assigned primarily to God, and this theological truth should influence the interpretation of the present verse. What is meant is not that Timothy is the one who will save himself and his hearers, but that he is the means by which he and his hearers will receive this eternal salvation. In languages that must indicate what Timothy and his listeners are saved from, one may say, for example, “you will save both yourself and your hearers from judgment” or “you will prevent both yourself and those who listen to you from having God judge you.”

An alternative translation model for this verse is:
• Be careful about the way you live and the things you teach. You must keep on doing these things that I have instructed you to do. As a result, through you God will save both you yourself and your hearers from judgment.

Quoted with permission from Arichea, Daniel C. and Hatton, Howard A. A Handbook on Paul’s First Letter to Timothy. (UBS Handbook Series). New York: UBS, 1995. For this and other handbooks for translators see here .