Here Paul recalls a time in the past, particularly the stage in his life when he had his first contact with the Christian movement. Formerly clearly refers to the time when Paul was not yet a Christian, since he describes his condition at that time as acting out of ignorance and unbelief. Formerly may also be expressed as “before I became a Christian” or “during the time before I believed in Christ.” It will also be helpful in some languages to begin this verse with the words “He (or, God) did this even though…,” and the phrase though I formerly may be alternatively expressed as “God did this, even though before I became a Christian I….”

Regarding his relationship to Christ and the Christian movement, he uses three nouns to describe himself: a “blasphemer,” a “persecutor,” and “a man of violence” (so New Revised Standard Version). Blasphemed: in the Bible, “blasphemy” can sometimes have the meaning of claiming power and authority that are ascribed only to God. An example of this was when Jesus was accused of blasphemy after he pronounced the forgiveness of the sins of the sick man who was let down through the roof (see Mark 2.1-12, especially verses 5 and 6). However, the more usual meaning of “blasphemy” is speaking evil against God, although it is also possible to “blaspheme” against other people. In the present context God is the most likely object of the blasphemy. Persecuted comes from the verb “to pursue,” or “to treat badly.” There are various references in the New Testament that tell how Paul was indeed a persecutor of the church (see, for example, Acts 8.1-3). Insulted translates a Greek word used to describe a person who is aggressive, rude, insolent, and as a result treats others cruelly and with violence (so New Revised Standard Version “a man of violence,” and Contemporary English Version “I was cruel”). This must be related in some way to Paul’s act of persecuting the church. The text is silent as to who was the victim of these cruel actions; both Revised Standard Version and Good News Translation identify this implicit victim as Christ, although it may very well be the Christian community. In languages where the goal or recipient of the action must be made explicit, translators are recommended to identify Christ as the more likely recipient of Paul’s persecution. Insulted has a similar meaning to blasphemed. In some languages one may say something like “called him [Christ] bad names.”

Despite all these, Paul was spared judgment (he received mercy) because he acted in ignorance and unbelief. I received mercy translates an aorist passive of a verb that means to show kindness or concern for people, especially those who are in need. The implicit source of mercy may either be God (as, for example, in Good News Translation) or Christ. Retaining the passive form as well as identifying the agent as “the Lord” would leave the text ambiguous (see, for example, New English Bible “the grace of our Lord was lavished upon me”). In languages that do not use the passive voice and must identify the agent of the action, Christ is the more likely agent, as he has been mentioned from the beginning of verse 12. One may thus translate “But he [Christ] had mercy on me (or, was kind to me).”

Paul’s preconversion state is described as characterized by ignorance and unbelief. This latter term (unbelief) could not have God as its object, since Jews do believe in God. Clearly then the implicit object of unbelief is Jesus Christ, and this is logical since, as already stated, this verse is referring to Paul’s pre-Christian state. The word for ignorance can be used to describe a state of failure to understand, but in the present context it refers to not having information on something or someone, and Good News Translation‘s translation “did not know what I was doing” is a good translation model. As in the case of unbelief, it is very likely that what is meant here is not ignorance about God but rather ignorance about Jesus Christ and perhaps about the nature of the Christian community.

An alternative translation model for this verse is:
• He [Christ] did this, even though before I became a Christian I used to say evil and insulting words about him. But Christ was merciful to me because I had not yet believed in him and I didn’t know what I was doing.

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 .

The human agents for these demonic teachings are now introduced by means of the preposition en, which in this context can mean either “by” or “through.” The expression the pretensions of liars most likely means “pretentious liars.” The word for pretensions is the same word for “hypocrisy” (so New Revised Standard Version), that is, double-faced, or appearing to be what one is not, hence “deceitful” (Good News Translation). Liars are of course naturally “deceitful.” So in some languages such an expression as “deceitful liars” may sound forced, repetitive, or unnatural. In such cases one may say, for example, “double-faced (or, hypocritical) liars,” “deceitful people who habitually lie,” or figuratively “liars with smooth faces and the hearts of tigers,” or even “liars who greet you sweetly but deceive you behind your back.” This is an area of language normally full of figurative expressions or idioms, and translators should try to find a vivid one that matches this Biblical phrase. Hypocrites are of course liars, and these liars are described as people whose consciences have been seared. This is of course a figure of speech and not to be taken literally. Conscience is a Greek term that describes a person’s ability to be sensitive to what is right or wrong, to judge between what is acceptable and what isn’t, based on certain accepted standards. (See also 1.5 for a more detailed discussion on conscience.) The Greek word for seared is the word from which the verb “cauterize” is derived. There are at least two ways of understanding this whole expression:

1. These liars have lost the use of their consciences, and they are no longer aware that their actions are wrong. This is so because their conscience is “cauterized,” that is, burned to such a degree that it has become completely ineffective. People with “cauterized” consciences have reached a point in their life where their conscience no longer bothers them, and who therefore live and act as if their conscience does not exist at all. This is the position taken by Good News Translation, “whose consciences are dead, as if burnt with a hot iron” (compare New Revised Standard Version “seared with a hot iron,” Phillips “whose consciences are dead as seared flesh”). Following this interpretation one may also express this clause as “whose hearts that decide between right and wrong are dead, as if…” or “they have completely lost their ability to decide between right and wrong, as if a hot iron (or, something very hot) has seared their minds.”

2. The word seared can also mean “branded.” Taken in this sense it means that these liars have lost the use of their consciences because they have been branded by the Devil, to whom they now belong and whose will they now obey. This position is represented by Translator’s New Testament, “whose consciences are branded with the devil’s own mark.”

Some translations simply retain the metaphor without explanation. But this Handbook recommends that translators follow interpretation 1.

An alternative translation model for this verse is:
• Hypocritical (or, two-faced) liars are the ones who spread (or, teach) these false teachings. Their hearts, which decide between right or wrong, are dead, as if a hot iron had burned (or, seared) 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 .

The first thing that needs to be determined with regard to verse 21 is its connection to the rest of the passage. Does the phrase these rules refer to what precedes or to what follows? If it is the latter, that would justify beginning a new paragraph with this verse, as Good News Translation has done. But if it is the former, then it is better to connect this verse directly with the preceding verse, without starting a new paragraph. There are justifiable arguments for either position; the preference in this Handbook is that verse 21 is better interpreted as looking back than forward. For one thing, the instructions that follow verse 21 seem to be less serious than the subject matter of the preceding verses. For another thing, verses 17-20 deal with one subject matter, whereas verses 22-25 deal with a combination of topics without any apparent unity. In certain languages it will be helpful to express these rules as “these rules which I have just given you.”

In the presence of God and of Christ Jesus and of the elect angels functions as an oath formula. The more common use of the oath formula is to affirm something as true, and for this purpose God’s name is invoked; for example, Gal 1.20 “Before God, I do not lie!”; Luke 16.15 “God knows your hearts”; 2 Cor 11.11 “God knows I do!” In the Pastorals, however, the oath formula is used to strengthen certain commands and instructions and to put the stamp of divine authority on them. In the present verse God, Christ Jesus, and the elect angels are called upon as witnesses. The combination of these three elements obviously reflects liturgical language, or the language used in the worship of the church. In worship it is as though the heavens are opened, and the worshipers see God on the throne, Christ Jesus seated at God’s right side, and the angels surrounding the throne. The use of these three elements (God, Christ Jesus, elect angels) in an oath formula occurs only here, whereas the combination of God and Christ Jesus occurs also in 1 Tim 6.13 and 2 Tim 4.1. In this context other ways of saying In the presence of … I charge …, are “As God and … look on, I charge….” “I call upon God, Jesus Christ, and the elect angels to witness that I am solemnly calling upon (or, warning) you….”

In the Greek text there is no definite article before Christ Jesus (there is one before God), but this does not seem to have any significance in the interpretation of the verse.

The expression elect angels appears only here in the whole New Testament. Angels are usually interpreted as heavenly messengers; in the present context, however, the focus is in their presence around the throne and not on their role as messengers. Perhaps “God’s heavenly servants” is a suitable alternative translation. Elect is derived from a verb that means “to choose,” with the implicit agent being God or Christ. The use of this term stresses the special status of these angels as “chosen” servants and messengers of God. So one may express elect angels as “God’s chosen (or, special) heavenly servants.” The term “the elect” or “God’s elect” is used elsewhere in the New Testament to refer to Christians as God’s chosen people (see, for example, 2 Tim 2.10; Titus 1.1).

These rules is literally “these things,” with “things” understood as specific “instructions” (Good News Translation). The word for keep has the primary meaning of “guard closely,” but in this context the focus is on faithfulness in observance, hence “obey” (Good News Translation), “maintain” (New English Bible), “follow” (Phillips). Favor is literally “partiality” or “prejudice”; it describes the act of making a decision based on assumptions and prejudgments that are usually unjustified. The word for partiality is synonymous with favor; it describes an unjustified preference for something or someone. Since these two terms are so close to each other in meaning, it is possible in translation to put these two together, as Good News Translation has done. However, in many languages there will be many synonyms, as in English, so that translators may use two synonymous terms, often figurative or idiomatic, to translate the two synonymous Greek terms; for example, “without leaning toward or looking at the face of any person….” But in others, one idiomatic expression will suffice; for example, “without distinguishing faces,” “without playing favorites,” “without taking the side of anyone.” In some languages the full expression without favor, doing nothing from partiality may be restructured as a new sentence; for example, “No matter what you do you must obey these rules without showing favor or partiality to any person in anything you do.”

An alternative translation model for this verse is:
• As God and Christ Jesus, and God’s chosen heavenly servants, look on as witnesses, I solemnly call upon you to obey the instructions which I have just given to you. No matter what you do you must obey these rules without showing favor or partiality to any person in anything you do.

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 .

In some languages the clause Till I come may be placed at the end of the verse, with the other clauses coming first.

The mention of Paul’s planned visit to Timothy does not mean that he is going to take over the duties that he is exhorting Timothy to fulfill. Rather the sense is that when he comes he will give Timothy new instructions and new duties to perform; in the meantime he should continue with those duties that are already assigned to him.

The word for attend to is found in verse 1, where it is translated as “give heed.” Other ways of rendering the word are “devote yourself to,” “occupy yourself with,” “give your time and effort to” (Good News Translation), or “keep on reading” (Contemporary English Version). The three duties mentioned seem to be regular parts of the activities of Christians when they gather together for worship. This is supported by the fact that each of these duties is preceded by the definite article, which suggests that the reference is to specific rather than to general activities. Public reading of scripture is literally “reading”; most commentators, however, are in agreement that this pertains to the reading of Scripture, and furthermore, that what is meant is not the private study of Scripture but Scripture being read aloud in the worship service. Scripture most certainly includes the Old Testament and perhaps parts of the New Testament, most certainly a collection of the teachings of Jesus, since, as 5.18 shows, Jesus’ teachings were already considered as Scripture by that time. Another way of expressing public reading of scripture is “reading the scriptures aloud for the believers (or, everyone) to hear.”

The word for preaching (New Revised Standard Version “exhortation”) is not derived from the same root as “preacher” in 2.7, but translates a Greek verb which is often translated “to encourage,” “to comfort,” or “to urge” (see, for example, 1 Tim 1.3), but which can also mean “to exhort.” In view of this, preaching here does not refer to the proclamation of the good news but to the explanation of the scripture passages that are read, making their meaning and relevance clear to the gathered congregation. So another way to say this is “explaining the meaning of the scriptures.” The word for teaching occurs elsewhere in the letter; it is the word that is usually translated “doctrine.” (See, for example, 1.10; 4.1.) Here the focus is not on the content of what is taught but on the act of teaching itself, particularly the nurturing of new Christians in catechetical classes.

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 .

In contrast to those who are contented with what they have, there are people who desire to be rich in a material way; these people are on their way to ruin and destruction; in fact, as the next verse shows, some of them have lost their faith because of this desire for wealth. Those who desire to be rich may also be expressed as “Those people who want lots of money.”

Grammatically temptation, snare, and desires are all governed by fall into, as the literal translation in Revised Standard Version shows. But the verse can also be understood as depicting a process: first, falling into temptation, and then being caught in a snare that consists of many senseless and hurtful desires (compare Good News Translation). As a result of all this, these people and others like them are pulled down to ruin and destruction.

To fall into means to be defeated, to succumb, to be overcome. Temptation refers to the desire to sin, that is, the desire to do evil things or to act against God’s will. Other ways to express this are “are tricked (or, deceived) into doing all sorts of sin,” “are conquered by the desire to do all sorts of sins,” or “Satan easily causes them to do all kinds of evil.” As already indicated, the snare consists of the desires that are senseless (that is, foolish, unwise, irrational, both in the intellectual and ethical sense) and hurtful (that is, injurious to life in general, and to morals in particular). Desires is here used in a bad sense and perhaps is related to the all-consuming wish to become rich. The phrases into a snare, into many senseless and hurtful desires may also be expressed as “they fall into (or, are caught in) as it were a trap which stands for the many foolish desires which will hurt them.” Such desires lead to their own destruction. Plunge is literally “to sink” as a ship or “to drown” but is used here in a causative sense, “to cause to sink,” “to drag down,” “to pull down” (see Good News Translation), with the cause of sinking being the harmful desires. The clause that plunge men into ruin and destruction may be expressed as “cause them to be completely destroyed,” “completely destroy them as if they were drowning,” or “… as if they were sinking like a ship.”

Men translates the generic word for people. There is a definite article before “people”; this has led some interpreters to identify these people with those who want to be rich in the first part of the verse (so Jerusalem Bible “eventually plunge them,” Phillips “their souls”). Others translate literally, with the result that the word for “people” becomes generic, referring to everyone, including those who desire to be rich (in addition to Good News Translation and Revised Standard Version, see also New Revised Standard Version, New English Bible). Ruin and destruction are synonyms, both referring to violent and extensive destruction; the combination of these two terms together stresses the intensity and severity of the destruction. In translating these two terms, the translator can use two synonymous words, provided that this would capture the intensity of destruction that is intended in the text. If this is not achieved, then the translator could use one term combined with an intensifier; for example, “terrible destruction” or “fatal destruction.”

In many languages it will be impossible to use the idea of fall to describe the various things that will happen to people who desire riches. Good News Translation‘s model is a good one. Other alternative translation models are the following:
• But these people who want to get lots of money are deceived into doing all sorts of evil (or, sins). They are also caught as it were in a trap which represents the many foolish desires that will hurt them. These desires will completely destroy them as if they were drowning (or, like a sinking ship).

Or:
• But Satan causes those people who want to be rich to do all kinds of evil things. They are caught as it were in a trap….

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 .

The addressee of the letter is now mentioned, namely Timothy. The first reference to Timothy in the New Testament is in Acts 16.1-3, where the information is given that his mother was a Jewish Christian and his father was Greek. Paul took Timothy along during his third missionary journey. The records do not say very much about what he did; however, Paul mentions Timothy as one of his closest colleagues in his letters to the Philippians, the Thessalonians, the Colossians, and to Philemon. From this we can see that Timothy was a trustworthy helper of Paul.

In this letter Paul refers to Timothy as my true child in the faith. The word translated true is a term used to describe a legitimate child, and by extension it means “genuine” or “real,” hence “true,” “sincere.” Child translates the Greek word literally. But since child here is used specifically of an adult rather than a very young person, it may be more appropriate in some languages to use the more specific term “son,” as indeed Good News Translation has done. In languages where the generic word for child is more natural, and where the use of the specific term may be too cumbersome, then the generic word should be used. In certain languages, however, it will be necessary to change the metaphor my true child into a simile; for example, “who is like a genuine (or, true) child (or, son) to me.”

In the faith is literally “in faith” (without the article), and that leads to the question of the meaning of faith in this verse. One possibility is to understand faith here as a reference to the Christian faith as a movement; perhaps Revised Standard Version and Good News Translation reflect this understanding through the addition of the definite article the. The general tone of the letter seems to favor this first alternative. However, the grammatical construction of the text seems to suggest another possibility, which is to take seriously the absence of the definite article and understand faith as trust in Jesus Christ. This seems to be the more likely alternative. The verse then is saying that (1) Timothy was like a real son to Paul, perhaps because it was Paul who led Timothy to faith in Christ and who nurtured him in that faith, or (2) Paul considers Timothy as his son because of his (Timothy’s) faith in Christ that is the same as Paul’s. Similar expressions are found in 1 Cor 4.17 and Phil 2.22. It is difficult to decide between these two options. The general tone of the letter seems to favor the first alternative, but grammatically the second option has greater support and therefore seems to be the more likely interpretation. Alternative ways of expressing my true child in the faith, then, are “who is like a true son to me because I led you to trust in Christ,” or else “who is like a true son to me because both you and I trust in Christ,” or even “Because we both believe in Christ, you are like a son to me.” The first part of the verse may also be expressed as “… am writing to you, Timothy, who are like a true son….”

The second part of the verse constitutes the greeting, which consists of three elements: Grace, mercy, and peace. Grace and peace are terms used rather regularly in the greeting formulas of Paul’s letters and in other letters as well. This may indicate that at that time Grace and peace had become part of a traditional Christian greeting. Grace in Greek sounds similar to a term that was commonly used as a greeting among Greek speakers. In the New Testament Grace is used with a wide range and variety of meanings, but primarily it refers to God’s undeserved love and limitless kindness toward people, and in some languages this formula will be expressed as “May God the Father and Christ Jesus our Lord show their love….” Peace, on the other hand, comes from a Hebrew term that was commonly used (and still is) as a greeting among the Jews. In the New Testament peace is also used with a variety of meanings, but the primary meaning of the Hebrew term is total health and well-being, or in other words, the sum total of God’s blessings bestowed on human beings to enable them to live life in all its fullness. In some languages peace will be translated idiomatically; for example, “live in coolness and have happiness,” “have a cool heart,” “sit down in one’s heart,” “have a comfortable heart,” and so on. All of these examples point to a lack of tension, apprehension, or fear; in other words Paul is asking that God cause his readers to enjoy a state of physical and mental well-being.

The new element in the greeting formula of 1 Timothy is mercy. That refers to God’s kindness, good will, and willingness to forgive.

It is important to treat Grace, mercy, and peace as parts of a greeting formula; the resulting translation therefore should be recognized by the intended readers as a greeting.

The source of Grace, mercy, and peace is twofold: God the Father and Christ Jesus our Lord. The concept of God as Father is a popular one in the Bible but especially in the New Testament, indicating that God’s relationship with people is quite intimate and can be compared to the relationship of parents with their children, a relationship that shows love and concern. In certain languages it will be difficult to approximate the definite article the, so it may be necessary to indicate this intimate relationship more clearly and say “God who is our [inclusive] Father.” The our in our Lord should also be understood in an inclusive sense. Lord is a title used for God or for Christ; in the New Testament it is used primarily for Christ, signifying him as one who has the right to rule and give commands and who is worthy to be obeyed. In some languages Lord is expressed as “the one who commands (or controls, or rules),” while in others it will be rendered as “Chief,” or even “Elder Brother.” Christ Jesus our Lord may then be expressed as “Christ Jesus who controls us” or “Christ Jesus our Chief.”

An alternative translation model for the first two verses is:
• From Paul. God, the one who saves us [inclusive], and Christ Jesus our [inclusive] Lord gave me the authority to be an apostle of Christ Jesus. He is the one in whom we trust. I am writing this letter to you Timothy. You are like a true son to me, because both you and I trust in Christ.
May God, who is our [inclusive] Father, and Christ Jesus, the one who commands us [inclusive], show you love and mercy (or, kindness), and cause you to live in peace.

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 .