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 .

This verse goes back to the children and grandchildren referred to in verse 4. There they are told that it is their religious duty to support the members of their family; here they are told of the consequences of their failure to give such support.

As indicated in the discussion of verse 7, Good News Translation starts this verse with “But” to indicate that this is not part of the “instructions” referred to there.

Provide can be understood in a generic way, that is, “to look after” (Jerusalem Bible), “to take care of,” in other words, to take a long-term responsibility for someone. Many translations understand it in a more specific sense in the present context, that is, providing for material needs. The first interpretation is probably the correct one, and Revised Standard Version and Good News Translation seem to agree.

His relatives is literally “one’s own,” but since what follows is a specific segment of “one’s own,” that is, his own family (literally “household”), then “one’s own” must be understood to refer to relatives in general; this in fact is what most translations have opted for. Taking care of relatives must of course start from one’s own family, and this is what is being emphasized in this verse.

Failure to fulfill these obligations will mean that a person has disowned the faith. Disowned translates a verb with a wide range of meaning, but the primary meaning is to deny or disavow any relationship with someone or something; this denial is indicated either by words or by actions, or both. So here, what it means is that people who do not take care of their families are regarded as if they have disowned their faith. Other ways of expressing this are “stopped believing in Christ,” “abandoned Christ,” “given up his faith in Christ,” or figuratively, “turned his back on the Christian teachings.”

For the faith see 1.2.

The word for unbeliever is used frequently in Paul’s first letter to the Corinthians; it describes a person who does not trust Christ or perhaps refuses to acknowledge Christ as Lord, hence a non-Christian. It is often said that there is nothing worse than an unbeliever. But here we are told that there is something worse than an unbeliever, and that is a person who does not fulfill his religious duties to the members of his household.

An alternative translation model for this verse is:
• If anyone does not take care of his relatives, especially the members of his own family, he has turned his back on the Christian teachings (or, the Christian faith) and is worse than someone who does not believe in Christ at all.

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 .

Some people in fact have lost their way in so far as faith is concerned, due to the influence of these false teachings. These people are not identified, but evidently they were already members of the Christian community, for how else could they be described as losing their way? For professing see comments on “profess” in 2.10. To “profess” is both to acknowledge and to advocate something. The antecedent of it is the so-called knowledge mentioned in the previous verb; this is perhaps the reason for Good News Translation‘s translation “some have claimed to possess it.” One may also translate “have claimed that they possess this knowledge.” The word for have missed the mark also occurs in 1.6 as “swerving”; to have missed the mark as regards the faith is to lose their faith, that is, to stop trusting in Christ, to cease being a member of the church, or to stop believing in true Christian doctrine. The last two alternatives are perhaps more appropriate, since faith here is with the definite article and thus refers either to the Christian faith in general or to a body of doctrine that is recognized as authoritative by the Christian community. An alternative translation model is “and as a result they have stopped believing in the true Christian message.”

The conclusion of the letter is a simple benediction. For grace see 1.2. The source of grace is not mentioned; it could either be God (so Good News Translation) or Christ, or both. Leaving it implicit or identifying the source as the Lord (as in Contemporary English Version) has the effect of retaining the ambiguity of the text. It should also be noted that in the Greek you is plural, referring not only to Timothy but to the whole Christian community; this intention should be reflected in the translation (as, for example, Contemporary English Version “I pray that the Lord will be kind to all of you!”)

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 .

This verse expands on what it means to be shown mercy: it is to experience the overflowing of grace. For comments on this word see 1.2. The focus here is on the Lord’s undeserved love and favor. The first person pronoun our is inclusive, since it includes both Paul and his readers (or listeners). It is not at all clear who our Lord refers to. But since in the New Testament Lord is more often a designation for Jesus rather than for God, then it may seem appropriate to understand the term as referring to Jesus. However, it does not seem natural for Lord to refer to Jesus here, since he is mentioned by name later in the verse. A clue to the meaning in this verse is 1.2, where “grace” comes from both God the Father and Jesus Christ. That may indicate that Lord here in verse 14 refers to God, who gives grace through Jesus Christ. (See verse 2 for comments on Lord.) The word for overflowed occurs only here in the whole New Testament and denotes overabundance and even excess. Grace of course cannot overflow without someone making the flow of grace possible. Accordingly it is possible to restructure the sentence to show that the Lord is the source of grace and is therefore the subject of the sentence; in such a case the verb overflowed can be rendered as causative (for example “cause to overflow”), and one may translate the whole clause as “And our [inclusive] Lord caused his love and favor to overflow to me,” or “And our [inclusive] Lord caused me to receive his love and favor in a great amount.” In languages where the metaphor overflowed is not natural in this context, one may say, for example, “And our [inclusive] Lord showed me his abundant grace continually,” or even “And our [inclusive] Lord continually showed that he loved and favored me very much.”

Faith and love are mentioned as a pair, with faith directed toward Jesus Christ (hence “trust”), and love directed to other human beings, especially to fellow believers.

What is the relationship between grace and the pair of faith and love? One possibility is to understand the preposition with in the sense of “together with,” in which case the overflowing of grace was accompanied by the bestowing of faith and love. A second possibility is to understand faith and love as the content of grace. It is more likely, however, that faith and love are the results of grace. Through the divine act of bestowing grace, the believer is enabled to have the virtues of faith and love. Nevertheless the text is clear in stating that faith and love are received from the Lord in much the same way as grace, and this should therefore be made clear in the translation. In many languages it will be helpful to start a new sentence; for example, “He also caused me to believe in him and love other people.”

The prepositional phrase in Christ Jesus is used in the New Testament letters (especially in Paul) to describe the intimate relationship between believers and Jesus Christ. This involves recognition of Christ as Lord to be honored and obeyed, and of the believer as subservient to Christ and belonging to him. But beyond that, it also means identification between believers and Christ, so that his death becomes their death, and his life becomes their life.

An alternative translation model for this verse is:
• And our [inclusive] Lord continually showed me that he loved and favored me very much. He also caused me to believe in him and love other people. This is what happens to us when we are in union (or, have a close relationship) with Christ Jesus.

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 .