The genitive in the phrase τὴν ἀγάπην τοῦ θεοῦ ( thn agaphn tou qeou , “the love of God”) could be translated as either a subjective genitive (“God’s love”) or an objective genitive (“your love for God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek , §§36-39). If so, the emphasis would be on believers being directed toward the love God gives which in turn produces increased love in them for him.


The genitive in the phrase τὴν ὑπομονὴν τοῦ Χριστοῦ ( thn Jupomonhn tou Cristou , “the endurance of Christ”) could be translated as either a subjective genitive (“Christ’s endurance”) or an objective genitive (“endurance for Christ”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek , §§36-39). If so, the emphasis would be on believers being directed toward the endurance Christ showed which in turn produces endurance in them for him.


Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3 .


Or “unruly, out of line.” The particular violation Paul has in mind is idleness (as described in vv. 8-11 ), so this could be translated to reflect that.


Grk “walking in an undisciplined way” (“walking” is a common NT idiom for one’s way of life or conduct).


Ψ 1739 1881 Ï ). ( παρέλαβον is evidently a correction of παρελάβοσαν to the more common spelling for the third person aorist form). The external evidence is divided fairly evenly, with παρελάβετε and παρελάβοσαν each having adequate support. Internal evidence leans toward “they received”: Given the second person reading, there is little reason why scribes would intentionally change it to a third person plural, and especially an archaic form at that. There is ample reason, however, for scribes to change the third person form to the second person form given that in the prior context παράδοσις ( paradosis , “tradition”) is used with a relative clause (as here) with a second person verb (see 2:15 ). The third person form should be regarded as original.


This is the verbal form of the words occurring in vv. 6 and 11 , meaning “to act out of line, in an unruly way.”


Grk “we did not eat bread freely from anyone.”


Grk “but working,” as a continuation of the previous sentence. Because of the length and complexity of the Greek sentence, a new sentence was started with the word “Instead” in the translation.


Grk “an example for you to imitate us.”


There is a play on words in the Greek: “working at nothing, but working around,” “not keeping busy but being busybodies.”


Grk “that by working quietly they may eat their own bread.”


That is, as a fellow believer.


Grk “The greeting in my hand, Paul, which is a sign in every letter, thus I write.” sn Up to 3:17 the letter was dictated by Paul but written down by a secretary or amanuensis. But Paul took up the pen and wrote vv. 17-18 personally to authenticate that it was his ( how I write in every letter ). See similar indications in 1 Cor 16:21 ; Gal 6:11 ; and Col 4:18 .


A D F G Ψ Ï lat sy), conclude this letter with ἀμήν ( amhn , “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27 ; Gal 6:18 ; Jude 25 ). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the witnesses for the omission are among the best mss ( א * B 0278 6 33 1739 1881* 2464 sa), giving sufficient base to prefer the shorter reading.


Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.


For location see JP1-D2 ; JP2-D2 ; JP3-D2 ; JP4-D2 .


This word implies authoritative instruction: “direct, command, give orders” (cf. 1 Tim 4:11; 5:7; 6:13, 17 ). See BDAG 760 s.v. παραγγέλλω .


Grk “to teach other doctrines,” different from apostolic teaching (cf. 1 Tim 6:3 ).


A few Western mss (D* latt Ir) read οἰκοδομήν ( oikodomhn , “[God’s] edification”) rather than οἰκονομίαν ( oikonomian , “[God’s] redemptive plan”), which is read by the earliest and best witnesses. tn More literally, “the administration of God that is by faith.” sn God’s redemptive plan. The basic word ( οἰκονομία , oikonomia ) denotes the work of a household steward or manager or the arrangement under which he works: “household management.” As a theological term it is used of the order or arrangement by which God brings redemption through Christ (God’s “dispensation, plan of salvation” [ Eph 1:10; 3:9 ]) or of human responsibility to pass on the message of that salvation (“stewardship, commission” [ 1 Cor 9:17 ; Eph 3:2 ; Col 1:25 ]). Here the former is in view (see the summary of God’s plan in 1 Tim 2:3-6 ; 2 Tim 1:9-10 ; Titus 3:4-7 ), and Paul notes the response people must make to God’s arrangement: It is “in faith” or “by faith.”


Grk “the instruction,” referring to orthodox Christian teaching and ministry in general, in contrast to that of the false teachers mentioned in 1:3-4 .


Grk “love from a pure heart and a good conscience and a sincere faith.”


The Greek reinforces this negation: “understand neither what they are saying nor the things they insist on…”


On this term BDAG 135 s.v. ἀρσενοκοίτης states, “a male who engages in sexual activity w. a pers. of his own sex, pederast 1 Cor 6:9 …of one who assumes the dominant role in same-sex activity, opp. μαλακός … 1 Ti 1:10 ; Pol 5:3. Cp. Ro 1:27 .” L&N 88.280 states, “a male partner in homosexual intercourse – ‘homosexual.’…It is possible that ἀρσενοκοίτης in certain contexts refers to the active male partner in homosexual intercourse in contrast with μαλακός , the passive male partner” (cf. 1 Cor 6:9 ). Since there is a distinction in contemporary usage between sexual orientation and actual behavior, the qualification “practicing” was supplied in the translation, following the emphasis in BDAG.


A continuation of the preceding idea: Grk “teaching, according to the gospel.” This use of the law is in accord with the gospel entrusted to Paul (cf. Rom 7:7-16 ; Gal 3:23-26 ). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


Grk “the gospel of the glory of the blessed God.”


Grk “with which I was entrusted.” The translation is more in line with contemporary English style.


Or “violent,” “cruel.”


Grk “with faith and love in Christ Jesus.”


Grk “the saying,” referring to the following citation (see 1 Tim 3:1; 4:9 ; 2 Tim 2:11 ; Titus 3:8 for other occurrences of this phrase).


Grk “of whom I am the first.”


Grk “but because of this I was treated with mercy, so that…”


Grk “in me first,” making the connection with the last phrase of v. 15 .


Or more literally, “king of the ages.”


Ψ 1881 Ï ) have “wise” ( σόφῳ , swfw ) here (thus, “the only wise God”), while the earlier and better witnesses ( א * A D* F G H* 33 1739 lat co) lack this adjective. Although it could be argued that the longer reading is harder since it does not as emphatically affirm monotheism, it is more likely that scribes borrowed σόφῳ from Rom 16:27 where μόνῳ σόφῳ θεῷ ( monw sofw qew , “the only wise God”) is textually solid.


Grk “unto the ages of the ages,” an emphatic way of speaking about eternity in Greek.


Grk “that by them you might fight…” (a reference to the prophecies which can encourage him in his work).


In Greek this continues the same sentence from v. 18 , a participle showing the means by which Timothy will accomplish his task: Grk “fight the good fight, holding firmly…”


Or “petitions.”


Grk “all men”; but here ἀνθρώπων ( anqrwpwn ) is used generically, referring to both men and women.


For “even for kings” the Greek says simply “for kings.”


Grk “this”; the referent (such prayer for all, referring to vv. 1-2 ) is specified in the translation for clarity.


Grk “who wants…” (but showing why such prayer is pleasing to God).


Grk “all men”; but here ἀνθρώπους ( anqrwpous ) is used generically, referring to both men and women.


Traditionally this word ( μεσίτης , mesith" ) is rendered “mediator,” but this conveys a wrong impression in contemporary English. Jesus was not a mediator, for example, who worked for compromise between opposing parties. Instead he was the only one able to go between man and God to enable them to have a relationship, but entirely on God’s terms.


Grk “one mediator between God and mankind, the human, Christ Jesus.”


A D* F G P Ψ 6 81 1175 1739 1881 al sy co). It is difficult to explain the shorter reading if it is not original.


The word translated “men” here ( ἀνήρ , anhr ) refers to adult males, not people in general. Note the command given to “the women” in v. 9 .


has the καί in brackets, indicating doubts as to its authenticity.


Grk “to adorn themselves.” Grammatically the phrase “to adorn themselves” continues the author’s words in v. 8 : “I want…likewise the women to adorn themselves.”


This word and its cognates are used frequently in the Pastoral Epistles. It means “moderation,” “sobriety,” “decency,” “sensibleness,” or “sound judgment.”


Literally a continuation of v. 9 a, “not with braided hair…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


Or “receive instruction.”


According to BDAG 150 s.v. αὐθεντέω this Greek verb means “to assume a stance of independent authority, give orders to, dictate to ” (cf. JB “tell a man what to do”).


Grk “but to be in quietness.” The phrase ἐν ἡσυχίᾳ ( en Jhsucia ) is used in Greek literature either of absolute silence or of a quiet demeanor.


This phrase uses a compound form of the same verb as in v. 14 a: “deceived” vs. “deceived out, completely deceived.” The two verbs could be synonymous, but because of the close contrast in this context, it seems that a stronger meaning is intended for the second verb.


Grk “has come to be in transgression” (with an emphasis on the continuing consequences of that fall).


Or “But she will be preserved through childbearing,” or “But she will be saved in spite of childbearing.” This verse is notoriously difficult to interpret, though there is general agreement about one point: Verse 15 is intended to lessen the impact of vv. 13-14 . There are several interpretive possibilities here, though the first three can be readily dismissed (cf. D. Moo, “ 1 Timothy 2:11-15 : Meaning and Significance,” TJ 1 [1980]: 70-73). (1) Christian women will be saved, but only if they bear children. This view is entirely unlikely for it lays a condition on Christian women that goes beyond grace, is unsupported elsewhere in scripture, and is explicitly against Paul’s and Jesus’ teaching on both marriage and salvation (cf. Matt 19:12 ; 1 Cor 7:8-9, 26-27, 34-35 ; 1 Tim 5:3-10 ). (2) Despite the curse, Christian women will be kept safe when bearing children. This view also is unlikely, both because it has little to do with the context and because it is not true to life (especially life in the ancient world with its high infant mortality rate). (3) Despite the sin of Eve and the results to her progeny, she would be saved through the childbirth – that is, through the birth of the Messiah, as promised in the protevangelium ( Gen 3:15 ). This view sees the singular “she” as referring first to Eve and then to all women (note the change from singular to plural in this verse). Further, it works well in the context. However, there are several problems with it: [a] The future tense ( σωθήσηται , swqhshtai ) is unnatural if referring to the protevangelium or even to the historical fact of the Messiah’s birth; [b] that only women are singled out as recipients of salvation seems odd since the birth of the Messiah was necessary for the salvation of both women and men; [c] as ingenious as this view is, its very ingenuity is its downfall, for it is overly subtle; and [d] the term τεκνογονία ( teknogonia ) refers to the process of childbirth rather than the product . And since it is the person of the Messiah (the product of the birth) that saves us, the term is unlikely to be used in the sense given it by those who hold this view. There are three other views that have greater plausibility: (4) This may be a somewhat veiled reference to the curse of Gen 3:16 in order to clarify that though the woman led the man into transgression (v. 14 b), she will be saved spiritually despite this physical reminder of her sin. The phrase is literally “through childbearing,” but this does not necessarily denote means or instrument here. Instead it may show attendant circumstance (probably with a concessive force): “with, though accompanied by” (cf. BDAG 224 s.v. δία A.3.c; Rom 2:27 ; 2 Cor 2:4 ; 1 Tim 4:14 ). (5) “It is not through active teaching and ruling activities that Christian women will be saved, but through faithfulness to their proper role, exemplified in motherhood” (Moo, 71). In this view τεκνογονία is seen as a synecdoche in which child- rearing and other activities of motherhood are involved. Thus, one evidence (though clearly not an essential evidence) of a woman’s salvation may be seen in her decision to function in this role. (6) The verse may point to some sort of proverbial expression now lost, in which “saved” means “delivered” and in which this deliverance was from some of the devastating effects of the role reversal that took place in Eden. The idea of childbearing, then, is a metonymy of part for the whole that encompasses the woman’s submission again to the leadership of the man, though it has no specific soteriological import (but it certainly would have to do with the outworking of redemption).


There is a shift to the plural here ( Grk “if they continue”), but it still refers to the woman in a simple shift from generic singular to generic plural.


Grk “the saying,” referring to the following citation (see 1 Tim 1:15; 4:9 ; 2 Tim 2:11 ; Titus 3:8 for other occurrences of this phrase).


Grk “aspires to oversight.”


Or “bishop.” sn Although some see the article with overseer as indicating a single leader at the top of the ecclesiastical structure (thus taking the article as monadic), this is hardly necessary. It is naturally taken generically (referring to the class of leaders known as overseers) and, in fact, finds precedent in 2:11-12 (“a woman,” “a man”), 2:15 (“she”). Paul almost casually changes between singular and plural in both chapters.


Or “a man married only once,” “devoted solely to his wife” (see 1 Tim 3:12; 5:9 ; Titus 1:6 ). The meaning of this phrase is disputed. It is frequently understood to refer to the marital status of the church leader, excluding from leadership those who are (1) unmarried, (2) polygamous, (3) divorced, or (4) remarried after being widowed. A different interpretation is reflected in the NEB’s translation “faithful to his one wife.”


Grk “having children in submission with all dignity.” The last phrase, “keep his children in control without losing his dignity,” may refer to the children rather than the parent: “having children who are obedient and respectful.”


Grk “that he may not become arrogant.”


Grk “the judgment of the devil,” which could also mean “the judgment that the devil incurred.” But see 1 Tim 1:20 for examples of the danger Paul seems to have in mind.


Or “have a good reputation with”; Grk “have a good testimony from.”


Grk “the ones outside.”


Or “be trapped like the devil was”; Grk “fall into the trap of the devil.” The parallel in 2 Tim 2:26 supports the rendering given in the text.


Or “respectable, honorable, of serious demeanor.”


Or “insincere,” “deceitful”; Grk “speaking double.”


Grk “not devoted to much wine.”


Or “also deaconesses.” The Greek word here is γυναῖκας ( gunaika" ) which literally means “women” or “wives.” It is possible that this refers to women who serve as deacons, “deaconesses.” The evidence is as follows: (1) The immediate context refers to deacons; (2) the author mentions nothing about wives in his section on elder qualifications ( 1 Tim 3:1-7 ); (3) it would seem strange to have requirements placed on deacons’ wives without corresponding requirements placed on elders’ wives; and (4) elsewhere in the NT, there seems to be room for seeing women in this role (cf. Rom 16:1 and the comments there). The translation “wives” – referring to the wives of the deacons – is probably to be preferred, though, for the following reasons: (1) It would be strange for the author to discuss women deacons right in the middle of the qualifications for male deacons; more naturally they would be addressed by themselves. (2) The author seems to indicate clearly in the next verse that women are not deacons: “Deacons must be husbands of one wife.” (3) Most of the qualifications given for deacons elsewhere do not appear here. Either the author has truncated the requirements for women deacons, or he is not actually referring to women deacons; the latter seems to be the more natural understanding. (4) The principle given in 1 Tim 2:12 appears to be an overarching principle for church life which seems implicitly to limit the role of deacon to men. Nevertheless, a decision in this matter is difficult, and our conclusions must be regarded as tentative.


Or “men married only once,” “devoted solely to their wives” (see the note on “wife” in 1 Tim 3:2 ; also 1 Tim 5:9 ; Titus 1:6 ).


Grk “these things.” sn These instructions refer to the instructions about local church life, given in 1 Tim 2:1 – 3:13 .


Grk “how it is necessary to behave.”


Grk “which is” (but the relative clause shows the reason for such conduct).


Grk “confessedly, admittedly, most certainly.”


Grk “great is the mystery of [our] religion,” or “great is the mystery of godliness.” The word “mystery” denotes a secret previously hidden in God, but now revealed and made widely known (cf. Rom 16:25 ; 1 Cor 2:7; 4:1 ; Eph 1:9; 3:3, 4, 9; 6:19 ; Col 1:26-27; 4:3 ). “Religion” ( εὐσέβεια , eusebeia ) is a word used frequently in the pastorals with a range of meanings: (1) a certain attitude toward God – “devotion, reverence”; (2) the conduct that befits that attitude – “godliness, piety”; and (3) the whole system of belief and approach to God that forms the basis for such attitude and conduct – “religion, creed.” See BDAG 412-13 s.v.; 2 Tim 3:5 ; 4 Macc 9:6-7, 29-30; 15:1-3; 17:7. So the following creedal statements are illustrations of the great truths that the church is charged with protecting (v. 15 ).


) read θεός ( qeos , “God”) for ὅς ( Jos , “who”). Most significant among these witnesses is 1739; the second correctors of some of the other mss tend to conform to the medieval standard, the Byzantine text, and add no independent voice to the discussion. A few mss have ὁ θεός (so 88 pc ), a reading that is a correction on the anarthrous θεός . On the other side, the masculine relative pronoun ὅς is strongly supported by א * A* C* F G 33 365 pc Did Epiph. Significantly, D* and virtually the entire Latin tradition read the neuter relative pronoun, ὅ ( Jo , “which”), a reading that indirectly supports ὅς since it could not easily have been generated if θεός had been in the text. Thus, externally, there is no question as to what should be considered original: The Alexandrian and Western traditions are decidedly in favor of ὅς . Internally, the evidence is even stronger. What scribe would change θεός to ὅς intentionally? “Who” is not only a theologically pale reading by comparison; it also is much harder (since the relative pronoun has no obvious antecedent, probably the reason for the neuter pronoun of the Western tradition). Intrinsically, the rest of 3:16 , beginning with ὅς , appears to form a six-strophed hymn. As such, it is a text that is seemingly incorporated into the letter without syntactical connection. Hence, not only should we not look for an antecedent for ὅς (as is often done by commentators), but the relative pronoun thus is not too hard a reading (or impossible, as Dean Burgon believed). Once the genre is taken into account, the relative pronoun fits neatly into the author’s style (cf. also Col 1:15 ; Phil 2:6 for other places in which the relative pronoun begins a hymn, as was often the case in poetry of the day). On the other hand, with θεός written as a nomen sacrum , it would have looked very much like the relative pronoun: q-=s vs. os . Thus, it may have been easy to confuse one for the other. This, of course, does not solve which direction the scribes would go, although given their generally high Christology and the bland and ambiguous relative pronoun, it is doubtful that they would have replaced θεός with ὅς . How then should we account for θεός ? It appears that sometime after the 2nd century the θεός reading came into existence, either via confusion with ὅς or as an intentional alteration to magnify Christ and clear up the syntax at the same time. Once it got in, this theologically rich reading was easily able to influence all the rest of the mss it came in contact with (including mss already written, such as א A C D). That this reading did not arise until after the 2nd century is evident from the Western reading, ὅ . The neuter relative pronoun is certainly a “correction” of ὅς , conforming the gender to that of the neuter μυστήριον ( musthrion , “mystery”). What is significant in this reading is (1) since virtually all the Western witnesses have either the masculine or neuter relative pronoun, the θεός reading was apparently unknown to them in the 2nd century (when the “Western” text seems to have originated, though its place of origination was most likely in the east); they thus supply strong indirect evidence of ὅς outside of Egypt in the 2nd century; (2) even 2nd century scribes were liable to misunderstand the genre, feeling compelled to alter the masculine relative pronoun because it appeared to them to be too harsh. The evidence, therefore, for ὅς is quite compelling, both externally and internally. As TCGNT 574 notes, “no uncial (in the first hand) earlier than the eighth or ninth century ( Ψ ) supports θεός ; all ancient versions presuppose ὅς or ὅ ; and no patristic writer prior to the last third of the fourth century testifies to the reading θεός .” Thus, the cries of certain groups that θεός has to be original must be seen as special pleading in this case. To argue that heretics tampered with the text here is self-defeating, for most of the Western fathers who quoted the verse with the relative pronoun were quite orthodox, strongly affirming the deity of Christ. They would have dearly loved such a reading as θεός . Further, had heretics introduced a variant to θεός , a far more natural choice would have been Χριστός ( Cristos , “Christ”) or κύριος ( kurios , “Lord”), since the text is self-evidently about Christ, but it is not self-evidently a proclamation of his deity. (See ExSyn 341-42, for a summary discussion on this issue and additional bibliographic references.)


Or “in spirit.”


Or “desert the faith by occupying themselves.”


Grk “teachings of demons” (speaking of the source of these doctrines).


Grk “in the hypocrisy of liars.”


Or “branded.” The Greek verb καυστηριάζω ( kausthriazw ) can be used to refer either to the cause (“brand”) or the effect (“seared”). sn Consciences are seared . The precise meaning of this phrase is somewhat debated. Three primary interpretations are (1) the consciences of these false teachers are “branded” with Satan’s mark to indicate ownership, (2) their consciences are “branded” with a penal mark to show they are lawbreakers, or (3) their consciences have been “seared” (i.e., totally burnt and desensitized) so that they are unable to notice the difference between right and wrong. See G. W. Knight, Pastoral Epistles (NIGTC), 189.


Grk “nothing.”


Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [ adelfoi ] meaning “brothers and sisters” is cited).


Grk “the godless and old-wifely myths.”


Grk “bodily training” (using the noun form of the verb “train” in v. 7 b).


Grk “the saying.” sn This saying. The literal phrase “the saying” refers to the preceding citation. See 1 Tim 1:15; 3:1 ; 2 Tim 2:11 ; Titus 3:8 for other occurrences of this phrase.


Grk “for toward this,” denoting purpose. The conjunction “for” gives confirmation or emphasis to 1 Tim 4:8-9 .


1739 1881 Ï latt sy co) read ὀνειδιζόμεθα ( oneidizomeqa , “suffer reproach”), while the reading behind the translation ( ἀγωνιζόμεθα , agwnizomeqa ) is supported by א * A C F G K Ψ 33 1175 al . The reading from the verb ἀγωνίζομαι ( agwnizomai ) has slightly better external credentials, but this verb is found in the corpus Paulinum five other times, twice in the Pastorals ( 1 Tim 6:12 ; 2 Tim 4:7 ). The verb ὀνειδίζω ( oneidizw ) occurs only once in Paul ( Rom 15:3 ), not at all in the Pastorals. In this instance, transcriptional and intrinsic evidence might seem to be opposed to each other. In such cases, the external evidence should be given more weight. With some hesitation, ἀγωνιζόμεθα is preferred.


The plural Greek term ἀνθρώπων ( anqrwpwn ) is used here in a generic sense, referring to both men and women, and is thus translated “people.”


Or “faith.”


Grk “reading.” sn The public reading of scripture refers to reading the scripture out loud in the church services. In a context where many were illiterate and few could afford private copies of scripture, such public reading was especially important.


Grk “in you.”


Grk “which was given to you through prophecy.” Here as in 2:15 the preposition “through” denotes not “means” but accompanying circumstances: “accompanied by prophecy.” sn These prophetic words perhaps spoke of what God would do through Timothy in his ministry (cf. 1 Tim 1:18 ).


Grk “with the imposition of the hands of the presbytery” (i.e., the council of elders).


Grk “that your progress may be evident to all.”


Grk “about yourself and your teaching.”


Or “Do not speak harshly to an older man.”


No verb “speak” is stated in this clause, but it continues the sense of the preceding.


Grk “the real widows,” “those who are really widows.”


Or “to practice their religion.”


Or “and so make some repayment to their parents”; Grk “and to give back recompense to their parents.”


Grk “for this is pleasing in the sight of God.”


Or “left all alone.”


For “is dead even” the Greek text reads “has died.”


Here καί ( kai ) has not been translated because of differences between Greek and English style.


Grk “and command these things.”


That is, “his own relatives.”


Grk “let a widow be enrolled if she has reached not less than sixty years.”


Or “a woman married only once,” “was devoted solely to her husband” (see the note on “wife” in 1 Tim 3:2 ; also 1 Tim 3:12 ; Titus 1:6 ).


Grk “if she raised children.” The phrase “if she raised children” begins a series of conditional clauses running to the end of the verse. These provide specific examples of her good works (v. 10 a).


Grk “followed after every good work.”


Grk “refuse younger widows.”


With a single verb and object, this clause means “pursue sensuous desires in opposition to Christ.”


Grk “incurring judgment because they reject their first faith.” sn The pledge refers most likely to a vow not to remarry undertaken when a widow is put on the list (cf. 1 Tim 5:9 ).


L&N 15.23 suggests the meaning, “to move about from place to place, with significant changes in direction – ‘to travel about, to wander about.’”


Or “idle.” The whole clause (“going around from house to house, they learn to be lazy”) reverses the order of the Greek. The present participle περιερχόμεναι ( periercomenai ) may be taken as temporal (“ while going around”), instrumental (“ by going around”) or result (“ with the result that they go around”).


Grk “saying the things that are unnecessary.” Or perhaps “talking about things that are none of their business.”


Grk “for the sake of reviling.”


Grk “wandered away after Satan.”


Most witnesses (D Ψ Ï sy) have πιστὸς ἤ ( pisto" h ) before πιστή ( pisth ), with the resultant meaning “if a believing man or woman.” But such looks to be a motivated reading, perhaps to bring some parity to the responsibilities of men and women listed here, and as a way of harmonizing with v. 4 . Further, most of the earliest and best witnesses ( א A C F G P 048 33 81 1175 1739 1881 co) lack the πιστὸς ἤ , strengthening the preference for the shorter reading.


Grk “has widows.”


Grk “who lead well.”


Or “deserving.”


Like the similar use of “honor” in v. 3 , this phrase denotes both respect and remuneration: “honor plus honorarium.”


Or “in preaching”; Grk “in word.”


Or “censured.” The Greek word implies exposing someone’s sin in order to bring correction.


“Before all” probably refers to the whole congregation, not just all the elders; “the rest” is more likely to denote the remaining elders.


Grk “that the rest may have fear.”


Grk “doing nothing according to partiality.”


In context “laying hands on anyone” refers to ordination or official installation of someone as an elder.


Grk “and do not share in the sins of others.”


Grk “for the sake of your stomach.”


Grk “they [the sins] follow after others.”


Traditionally, “servants.” Though δοῦλος ( doulos ) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος ), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.


Grk “that the name…may not be slandered” (a continuation of the preceding sentence).


Grk “the teaching.”


Or “slandered.”


Or “think the less of them”; Grk “despise them,” “look down on them.”


Or “those who devote themselves to service are faithful and dearly loved” (referring to slaves who serve them).


Grk “these things teach and exhort.”


Grk “teaches other doctrines,” (different from apostolic teaching, cf. 1 Tim 1:3 ).


Ψ Ï sy Cyp Lcf Ambst), have ἀφίστασο ἀπὸ τῶν τοιούτων ( afistaso apo ’ twn toioutwn , “stay away from such things!”) after εὐσεβείαν ( eusebeian , “godliness”; thus, “who suppose that godliness is a way of making a profit; stay away from such things!”), there seems to be little good reason for this clause’s omission in some of the oldest and best witnesses ( א A D* F G 048 6 33 81 1175 1739 1881 lat co). It is likely that it crept into the text early, perhaps as a marginal comment, but it should not be considered authentic in light of the strong external evidence against it.


Ψ Ï read δῆλον ὅτι (“it is clear that”). Thus the simple conjunction is preferred on internal as well as external grounds, supported by א * A F G 33 81 1739 1881 pc .


Grk “with these.”


This could be taken to mean “a root,” but the phrase “of all evils” clearly makes it definite. This seems to be not entirely true to life (some evils are unrelated to love of money), but it should be read as a case of hyperbole (exaggeration to make a point more strongly).


Many translations render this “of all kinds of evil,” especially to allow for the translation “a root” along with it. But there is no parallel for taking a construction like this to mean “all kinds of” or “every kind of.” The normal sense is “all evils.”


Grk “O man of God.”


Grk “flee these things.”


This phrase literally means “compete in the good competition of the faith,” using words that may refer to a race or to a boxing or wrestling match: “run the good race” or “fight the good fight.” The similar phrase in 1 Tim 1:18 uses a military picture and is more literally “war the good warfare.”


Grk “confessed the good confession.”


places σοι in brackets, indicating some doubts as to its authenticity. Grk “I charge.”


Grk “testified the good confession.” sn Jesus’ good confession was his affirmative answer to Pilate’s question “Are you the king of the Jews?” (see Matt 27:11 , Mark 15:2 , Luke 23:3 , John 18:33-37 ).


The Greek word τηρέω ( threw , traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.


Grk “the command.” sn The command refers to the duties laid upon Timothy for his ministry in Ephesus ( 1 Tim 1:3-20; 6:2 c-5).


Grk “which.” All of 1 Tim 6:15 is a relative clause which refers back to “appearing” in v.14. The phrase “whose appearing” was supplied to clarify this connection.


Grk “in the present age.”


Grk “in uncertainty.”


Grk “to do good” (the continuation of 6:17 ). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 18 .


Grk “to be generous,” “sharing.”


Grk “saving up” (the continuation of 6:18 ). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 19 .


Grk “treasuring up a good foundation.”


Grk “that they may lay hold of.”


Grk “avoiding.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


Or “contradictions.”


Grk “the falsely named knowledge.”


Grk “have deviated concerning the faith.”


Ψ Ï sy) conclude this letter with ἀμήν ( amhn , “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27 ; Gal 6:18 ; Jude 25 ). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the earliest and best witnesses ( א * A D* F G 33 81 1739* 1881 it sa) lack the particle, indicating that the letter concluded with “Grace be with you all.” Grk “with you” (but the Greek pronoun indicates the meaning is plural here).


Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.


Grk “for the promise…” or possibly “in accordance with the promise…”


Grk “from my ancestors.”


Or “as I do constantly. By night and day I long to see you…”


Grk “longing to see you, remembering your tears” (as a continuation of the preceding clause). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


Grk “recalling” (as a continuation of the preceding clause). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


Grk “the sincere faith in you.”


Or “convinced.”


Grk “that is in you.”


Or “a spirit,” denoting the human personality under the Spirit’s influence as in 1 Cor 4:21 ; Gal 6:1 ; 1 Pet 3:4 . But the reference to the Holy Spirit at the end of this section ( 1:14 ) makes it likely that it begins this way also, so that the Holy Spirit is the referent.


Grk “the testimony of our Lord.”


Or “according to.”


Grk “suffer hardship together,” implying “join with me in suffering.”


More literally, “who saved us,” as a description of God in v. 8 . Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


Or “according to,” or “by.”


Grk “before eternal times.”


Grk “having broken…and having brought…” (describing Christ). Because of the length and complexity of the Greek sentence, a new sentence was started here (and at the beginning of v. 11 ) in the translation.


Grk “for which.”


C D F G Ψ 1739 1881 Ï latt sy co) have ἐθνῶν ( eqnwn , “of the Gentiles”) after “teacher.” The shorter reading has poorer external credentials ( א * A I 1175 pc ), but is preferred because ἐθνῶν probably represents a gloss added by copyists familiar with 1 Tim 2:7 . There is no easy explanation for the omission of the word if it were original here.


Grk “suffer these things.”


Or “in whom I have believed.”


Or “pattern.”


Grk “in faith and love in Christ Jesus.” sn With the faith and love that are in Christ Jesus. This describes the manner in which Timothy must hold to the standard (similar to Paul’s call for him to give attention to his life and his teaching in 1 Tim 4:11-16 ).


Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.


Grk “my chain.”


For location see JP4-A1 .


Grk “all the ways he served in Ephesus.” map For location see JP1-D2 ; JP2-D2 ; JP3-D2 ; JP4-D2 .


Grk “what you heard from me” (cf. 1:13 ).


Grk “through many witnesses.” The “through” is used here to show attendant circumstances: “accompanied by,” “in the presence of.”


Grk “faithful men”; but here ἀνθρώποις ( anqrwpoi" ) is generic, referring to both men and women.


Or “able” (see Paul’s use of this word in regard to ministry in 2 Cor 2:16; 3:5-6 ).


Grk “suffer hardship together,” implying “join with me and others in suffering” (cf. 1:8 ).


Grk “that he may please.”


Grk “will not be crowned,” speaking of the wreath awarded to the victor.


The Greek word here usually means “for,” but is used in this verse for a milder continuation of thought.


Grk “in all things.”


Grk “of David’s seed” (an idiom for physical descent).


Grk “according to my gospel.”


Or “chains,” “bonds.”


Or “word.”


Or “chained,” “bound.”


Grk “the elect.”


Grk “with eternal glory.”


Grk “died together…will live together…will reign together,” without “him” stated explicitly. But “him” is implied by the parallel ideas in Rom 6:8; 8:17 and by the reference to Christ in vv. 12 b-13.


Or “renounce,” “disown,” “repudiate.” It is important to note that the object of Christ’s denial is “us.” The text does not contain an implied object complement (“he will deny us [x]”), which would mean that Christ was withholding something from us (for example, “The owner denied his pets water”), since the verb ἀρνέομαι ( arneomai ) is not one of the category of verbs that normally occurs in these constructions (see ExSyn 182-89).


Grk “if we renounce,” but the “him” is implied by the parallel clauses.


Grk “remind of these things,” implying “them” or “people” as the object.


Grk “solemnly charging.” The participle διαμαρτυρόμενος ( diamarturomeno" ) has been translated as a finite verb due to requirements of contemporary English style.


‡ Most witnesses (A D Ψ 048 1739 1881 Ï sy) have κυρίου ( kuriou , “Lord”) instead of θεοῦ ( qeou , “God”) here, while a few have Χριστοῦ ( Cristou , “Christ”; 206 {429 1758}). θεοῦ , however, is well supported by א C F G I 614 629 630 1175 al . Internally, the Pastorals never elsewhere use the expression ἐνώπιον κυρίου ( enwpion kuriou , “before the Lord”), but consistently use ἐνώπιον θεοῦ (“before God”; cf. 1 Tim 2:3; 5:4, 21; 6:13 ; 2 Tim 4:1 ). But this fact could be argued both ways: The author’s style may be in view, or scribes may have adjusted the wording to conform it to the Pastorals’ universal expression. Further, only twice in the NT ( Jas 4:10 [ v.l. θεοῦ ]; Rev 11:4 [ v.l. θεοῦ ]) is the expression ἐνώπιον κυρίου found. That such an expression is not found in the corpus Paulinum seems to be sufficient impetus for scribes to change the wording here. Thus, although the external evidence is somewhat on the side of θεοῦ , the internal evidence is on the side of κυρίου . A decision is difficult, but κυρίου is the preferred reading.


Grk “[it is] beneficial for nothing, for the ruin of those who listen.”


Grk “they [who engage in it] will progress even more in ungodliness.”


Or “eat away.”


Grk “of whom are Hymenaeus and Philetus.” Because of the length and complexity of the Greek sentence, this last clause has been made a new sentence in the translation.


Grk “have deviated concerning the truth.”


Grk “names the name of the Lord.”


Grk “a great house.”


Grk “for dishonor,” probably referring to vessels used for refuse or excrement.


Grk “from these,” alluding to the errors and deeds of the false teachers described in vv. 14-19 .


Grk “and peace, with those.”


Or “uninstructed,” “silly.”


Or “fights,” although this could suggest weapons and blows, whereas in the present context this is not the primary focus. Although “quarrel” is frequently used here (NAB, NIV, NRSV) it may be understood to refer to a relatively minor disagreement.


Traditionally, “servant” or “bondservant.” Though δοῦλος ( doulos ) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος ), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times ( Isa 43:10 ), but was especially associated with famous OT personalities, including such great men as Moses ( Josh 14:7 ), David ( Ps 89:3 ; cf. 2 Sam 7:5, 8 ) and Elijah ( 2 Kgs 10:10 ); all these men were “servants (or slaves) of the Lord.”


Grk “must not fight” or “must not quarrel.” The Greek verb is related to the noun translated “infighting” in v. 23 .


Grk “repentance unto knowledge of the truth.”


Grk “having been captured by him.”


Grk “for that one’s will,” referring to the devil, but with a different pronoun than in the previous phrase “by him.” Some have construed “for his will” with the earlier verb and referred the pronoun to God: “come to their senses and escape the devil’s trap (though they have been captured by him) in order to do His will.” In Classical Greek the shift in pronouns would suggest this, but in Koine Greek this change is not significant. The more natural sense is a reference to the devil’s will.


Or perhaps, “dangerous,” “fierce.”


Grk “men”; but here ἄνθρωποι ( anqrwpoi ) is generic, referring to both men and women.


Or “self-centered.” The first two traits in 2 Tim 3:2 and the last two in 3:4 are Greek words beginning with the root “lovers of,” and so bracket the list at beginning and end.


Or “form.” sn Outward appearance. Paul’s contrast with power in 3:5 b shows that he regards this “form” to be outward, one of appearance rather than reality (cf. 1 Cor 4:19-20 ; 1 Thess 1:5 ).


Grk “and avoid these,” with the word “people” implied.


Grk “For from these are those who sneak.”


Or “silly women.”


Grk “always learning,” continuing the description of the women from v. 6 . Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


Grk “disapproved concerning the faith.”


Grk “for they will not progress any more.”


Grk “as theirs came to be,” referring to the foolishness of Jannes and Jambres. The referent of “theirs” (Jannes and Jambres) has been specified in the translation for clarity.


The possessive “my” occurs only at the beginning of the list but is positioned in Greek to apply to each of the words in the series.


Grk “persecutions, sufferings,” as a continuation of the series from v. 10 .


For location see JP1-E2 ; JP2-E2 ; JP3-E2 ; JP4-E2 .


Grk “will advance to the worse.”


Grk “deceiving and being deceived.”


Grk “but you, continue,” a command.


Grk “knowing,” giving the reasons for continuing as v. 14 calls for.


Grk “those from whom you learned.”


Or “All scripture.” sn There is very little difference in sense between every scripture (emphasizing the individual portions) and “all scripture” (emphasizing the composite whole). The former option is preferred, because it fits the normal use of the word “all/every” in Greek ( πᾶς , pas ) as well as Paul’s normal sense for the word “scripture” in the singular without the article, as here. So every scripture means “every individual portion of scripture.”


Or “rebuke,” “censure.” The Greek word implies exposing someone’s sin in order to bring correction.


Grk “the man of God,” but ἄνθρωπος ( anqrwpos ) is most likely used here in a generic sense, referring to both men and women.


This word is positioned for special emphasis; it carries the sense of “complete, competent, able to meet all demands.”


Or “the word.”


Or “be persistent.”


Grk “in season, out of season.”


Or “encourage.”


Grk “they”; the referent (the people in that future time) has been specified in the translation for clarity.


Grk “in accord with.”


Grk “having an itching in regard to hearing,” “having itching ears.”


Or “sober,” “temperate.”


Grk “of my departure.”


Grk “all who have loved.”


Grk “having loved.”


For location see JP1-C1 ; JP2-C1 ; JP3-C1 ; JP4-C1 .


Grk “useful.”


Or “in serving me.”


For location see JP1-D2 ; JP2-D2 ; JP3-D2 ; JP4-D2 .


Grk “showed me much evil.”


Grk “against whom,” as a continuation of the previous clause. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


Or “the preaching.”


Grk “might be completely fulfilled.”


Grk “save me.”


Grk “to whom.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


Grk “unto the ages of the ages,” an emphatic way of speaking about eternity in Greek.


Grk “greet.”


For location see JP1-C2 ; JP2-C2 ; JP3-C2 ; JP4-C2 .


Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [ adelfoi ] meaning “brothers and sisters” is cited).


C D Ψ Ï sy bo have ὁ κύριος ᾿Ιησοῦς Χριστός ( Jo kurio" Ihsou" Cristo" , “the Lord Jesus Christ”). As B. M. Metzger notes, although in a late book such as 2 Timothy, one might expect the fuller title for the Lord, accidental omission of nomina sacra is rare ( TCGNT 582). The shorter reading is thus preferred on both external and internal grounds.


D Ψ Ï lat sy) conclude this letter with ἀμήν ( amhn , “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27 ; Gal 6:18 ; Jude 25 ). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, there are several excellent witnesses of the Alexandrian and Western texts ( א * A C F G 6 33 81 1739* 1881 sa) that lack the particle, rendering the omission the preferred reading.


Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.


Traditionally, “servant” or “bondservant.” Though δοῦλος ( doulos ) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος ), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times ( Isa 43:10 ), but was especially associated with famous OT personalities, including such great men as Moses ( Josh 14:7 ), David ( Ps 89:3 ; cf. 2 Sam 7:5, 8 ) and Elijah ( 2 Kgs 10:10 ); all these men were “servants (or slaves) of the Lord.”


Grk “for the faith,” possibly, “in accordance with the faith.”


Grk “before eternal ages.”


The Greek text emphasizes the contrast between vv. 2 b and 3a: God promised this long ago but now has revealed it in his own time.


Grk “if anyone is blameless…” as a continuation of v. 5 b, beginning to describe the elder’s character.


Or “married only once,” “devoted solely to his wife.” See the note on “wife” in 1 Tim 3:2 ; also 1 Tim 3:12; 5:9 .


Or “believing children.” The phrase could be translated “believing children,” but the parallel with 1 Tim 3:4 (“keeping his children in control”) argues for the sense given in the translation.


Grk “as God’s steward.”


Grk “the faithful message in accordance with the teaching” (referring to apostolic teaching).


Grk “the healthy teaching” (referring to what was just mentioned).


puts the conjunction in brackets, indicating some doubts as to its authenticity.


Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).


Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).


Or “sensible.”


Grk “that they may train” (continuing the sentence of 2:3 ).


This verb, σωφρονίζω ( swfronizw ), denotes teaching in the sense of bringing people to their senses, showing what sound thinking is.


Grk “domestic,” “keeping house.”


Or “word.”


Or “slandered.”


Or “put to shame.”


See the note on the word “slave” in 1:1 .


Or “to be subject to their own masters, to do what is wanted in everything.”


Or “showing that genuine faith is productive.” At issue between these two translations is the force of ἀγαθήν ( agaqhn ): Is it attributive (as the text has it) or predicate (as in this note)? A number of considerations point in the direction of a predicate ἀγαθήν (e.g., separation from the noun πίστιν ( pistin ) by the verb, the possibility that the construction is an object-complement, etc.), though is not usually seen as an option in either translations or commentaries. Cf. ExSyn 188-89, 312-13, for a discussion. Contextually, it makes an intriguing statement, for it suggests a synthetic or synonymous parallel: “‘Slaves should be wholly subject to their masters…demonstrating that all [genuine] faith is productive, with the result [ecbatic ἵνα ] that they will completely adorn the doctrine of God.’ The point of the text, then, if this understanding is correct, is an exhortation to slaves to demonstrate that their faith is sincere and results in holy behavior. If taken this way, the text seems to support the idea that saving faith does not fail, but even results in good works” ( ExSyn 312-13). The translation of ἀγαθήν as an attributive adjective, however, also makes good sense.


Or “adorn,” “show the beauty of.”


Grk “all men”; but ἀνθρώποις ( anqrwpois ) is generic here, referring to both men and women.


Grk “training us” (as a continuation of the previous clause). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 by translating the participle παιδεύουσα ( paideuousa ) as a finite verb and supplying the pronoun “it” as subject.


Grk “ungodliness.”


Grk “the blessed hope and glorious appearing.”


The terms “God and Savior” both refer to the same person, Jesus Christ. This is one of the clearest statements in the NT concerning the deity of Christ. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun- καί -noun (where καί [ kai ] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. The only issue is whether terms such as “God” and “Savior” could be considered common nouns as opposed to proper names. Sharp and others who followed (such as T. F. Middleton in his masterful The Doctrine of the Greek Article ) demonstrated that a proper name in Greek was one that could not be pluralized. Since both “God” ( θεός , qeos ) and “savior” ( σωτήρ , swthr ) were occasionally found in the plural, they did not constitute proper names, and hence, do fit Sharp’s rule. Although there have been 200 years of attempts to dislodge Sharp’s rule, all attempts have been futile. Sharp’s rule stands vindicated after all the dust has settled. For more information on Sharp’s rule see ExSyn 270-78, esp. 276. See also 2 Pet 1:1 and Jude 4 .


Grk “who” (as a continuation of the previous clause).


Or “a people who are his very own.”


Grk “for good works.”


Or “reproof,” “censure.” The Greek word ἐλέγχω ( elencw ) implies exposing someone’s sin in order to bring correction.


Grk “speak these things and exhort and rebuke with all authority.”


Or “let anyone despise you”; or “let anyone disregard you.”


0278 Ï lat sy) have καί ( kai , “and”) after ἀρχαῖς ( arcai" , “rulers”), though the earliest and best witnesses ( א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.


Or “discredit,” “damage the reputation of.”


. These verses probably constitute the referent of the expression “this saying” in v. 8 .


Or “on us richly.”


This is the conclusion of a single, skillfully composed sentence in Greek encompassing Titus 3:4-7 . Showing the goal of God’s merciful salvation, v. 7 begins literally, “in order that, being justified…we might become heirs…”


Grk “heirs according to the hope of eternal life.”


Grk “concerning these things.”


Cf. 1 Tim 1:4 .


Grk “knowing” (as a continuation of the previous clause).


Grk “is perverted and is sinning.”


Grk “is sinning, being self-condemned.”


Grk “Eagerly help.”


Although it is possible the term νομικός ( nomikos ) indicates an expert in Jewish religious law here, according to L&N 33.338 and 56.37 it is more probable that Zenas was a specialist in civil law.


Grk “that nothing may be lacking for them.”


Grk “that those who are ours” (referring to the Christians).


Grk “and also let our people learn.”


Or “faithfully.”


F G H Ψ 0278 Ï lat sy bo) conclude this letter with ἀμήν ( amhn , “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27 ; Gal 6:18 ; Jude 25 ). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, early and excellent witnesses ( א * A C D* 048 33 81 1739 1881 sa) lack the particle, rendering the omission the preferred reading.


Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.


“our” is not present in the Greek text, but was supplied to bring out the sense in English.


Grk “dear.” The adjective is functioning as a substantive; i.e., “dear one” or “dear friend.”


Ψ Ï ) here read τῇ ἀγαπητῇ ( th agaphth , “beloved, dear”), a reading that appears to have been motivated by the masculine form of the same adjective in v. 1 . Further, the earliest and best witnesses, along with a few others ( א A D* F G I P 048 0278 33 81 104 1739 1881 pc ), have ἀδελφῇ ( adelfh , “sister”). Thus on internal and external grounds, ἀδελφῇ is the strongly preferred reading.


Though the term “our” does not appear in the Greek text it is inserted to bring out the sense of the passage.


Grk “Grace to you and peace.”


Grk “making remembrance (or “mention”) of you in my prayers.”


The Greek present participle ἀκούων ( akouwn , “hearing”) is an adverbial participle of cause relating to εὐχαριστῶ ( eucaristw , “I give thanks”).


The Greek is somewhat awkward here. It appears as though the text reads “…the love and faith which you have for the Lord Jesus and for all the saints.” In other Pauline letters the emphasis seems to be “faith in Christ Jesus and love for all of the saints.” Some ancient mss have altered the wording to produce a smoother reading; scribes changed the wording to resemble the more readable versions in Eph 1:15 and Col 1:4 , “your faith in Christ Jesus, and of the love which you have to all the saints.”


The term ὅπως ( {opw" ) refers back to the idea of prayer ( μνείαν σου ποιούμενος ἐπὶ τῶν προσευχῶν μου , mneian sou poioumeno" epi twn proseucwn mou ) in 1:4 . See BDAG 718 s.v. 2 .b; P. T. O’Brien, Colossians, Philemon (WBC), 279. The indicative “I pray that” was supplied in the English in order to make this connection clear.


Grk “everything good.”


Ï ), but nevertheless represent a broad base. Internally, ἡμῖν could be favored because of second person pronouns surrounding it, making it the harder reading. On the other hand, the last second person plural pronoun was in v. 3 , and the next one will not show up until v. 22 , a fact which tends to counter the internal argument on behalf of ἡμῖν . Although a decision is difficult, with the internal evidence being capable of favoring either reading, our preference is based on the external evidence; ὑμῖν is thus slightly preferred.


Grk “that the fellowship of your faith might become effective in the knowledge of everything good that is in us in Christ.” There are numerous difficulties with the translation and interpretation of this verse: (1) What is the meaning of ἡ κοινωνία τῆς πίστεως σου ( Jh koinwnia th" pistew" sou , “the fellowship of your faith”)? Several suggestions are noted: (a) taking κοινωνία as a reference to “monetary support” and τῆς πίστεως as a genitive of source, the phrase could refer to Philemon’s financial giving which he has done according to his faith; (b) taking κοινωνία as a reference to “sharing” or “communicating” and the genitive τῆς πίστεως as an objective genitive, then the meaning would be “sharing the faith” as a reference to evangelistic activity; (c) taking κοινωνία in a distributive sense referring to fellowship with other believers, and τῆς πίστεως as a reference to the common trust all Christians have in Jesus, then the meaning is Christian fellowship centered on faith in Jesus; (d) taking κοινωνία as a reference to “participation” and the genitive τῆς πίστεως as a reference to the thing participated in, the meaning would then be Philemon’s “participation in the faith”; (2) what is the meaning of ἐνεργής ( energh" ; Does it mean “active” or “effective”?) and ἐπιγνώσει ( epignwsei ; Does it refer to simply understanding? Or “experiencing” as well?); (3) what is the meaning of the phrase παντὸς ἀγαθοῦ ( panto" agaqou )? and (4) what is the force of εἰς Χριστόν ( ei" Criston )? It is difficult to arrive at an interpretation that deals adequately with all these questions, but given the fact that Paul stresses what Philemon has done for the brothers (cf. the γάρ [ gar ] in v. 7 ), it seems that his concern in v. 6 is on Philemon’s fellowship with other believers and how he has worked hard to refresh them. In this interpretation: (1) the phrase ἡ κοινωνία τῆς πίστεως σου is taken to refer to fellowship with other believers; (2) ἐνεργής is taken to mean “effective” (i.e., more effective) and ἐπιγνώσει involves both understanding and experience; (3) the phrase παντὸς ἀγαθοῦ refers to every spiritual blessing and (4) εἰς Χριστόν carries a locative idea meaning “in Christ.” The result is that Paul prays for Philemon that he will be equipped to encourage and love the saints more as he himself is brought to a place of deeper understanding of every spiritual blessing he has in Christ; out of the overflow of his own life, he will minister to others.


Here γάρ ( gar ) has not been translated because of differences between Greek and contemporary English style.


The Greek preposition ἐπί ( epi ) is understood here in a causal sense, i.e., “because.”


The word translated “hearts” here is σπλάγχνα ( splancna ). Literally the term refers to one’s “inward parts,” but it is commonly used figuratively for “heart” as the seat of the emotions. See BDAG 938 s.v. σπλάγχνον 2 (cf. Col 3:12 , Phil 2:1 ).


Or “encourage.”


Or perhaps “an ambassador” (so RSV, TEV), reading πρεσβευτής for πρεσβύτης (a conjecture proposed by Bentley, cf. BDAG 863 s.v. πρεσβύτης ). NRSV reads “old man” and places “ambassador” in a note.


Grk “a prisoner of Christ Jesus.”


Or “I am encouraging…”


Grk “my child whom I have begotten.” The adjective “spiritual” has been supplied before “father” in the translation to clarify for the modern reader that Paul did not literally father a child during his imprisonment. Paul’s point is that he was instrumental in Onesimus’ conversion while in prison.


places the καί in brackets, indicating some doubts as to its authenticity.


There are several variants at this point in the text, most of them involving the addition of προσλαβοῦ ( proslabou , “receive, accept”) at various locations in the verse. But all such variants seem to be motivated by the harsh syntax of the verse without this verb. Without the verb, the meaning is that Onesimus is Paul’s “very heart,” though this is an awkward expression especially because of τουτ᾿ ἔστιν ( tout ’ estin , “this is, who is”) in the middle cluttering the construction. Nowhere else in the NT is σπλάγχνα ( splancna , here translated “heart”) used in apposition to people. It is thus natural that scribes would want to fill out the text here, and they did so apparently with a verb that was ready at hand (borrowed from v. 17 ). With the verb the sentence is converted into an object-complement construction: “I have sent him back to you; accept him, that is, as my very heart.” But both the fact that some important witnesses ( א * A F G 33 pc ) lack the verb, and that its location floats in the various constructions that have it, suggest that the original text did not have προσλαβοῦ . tn Grk “whom I have sent.” The Greek sentence was broken up in the English translation for the sake of clarity. Although the tense of the Greek verb here is past (an aorist tense) the reader should understand that Onesimus may well have been standing in the very presence of Paul as he wrote this letter.


That is, “who means a great deal to me”; Grk “whom I have sent to you, him, this one is my heart.”


This is one of the clearest texts in the NT in which ὑπέρ is used for substitution. Cf. ExSyn 387.


Grk “in my imprisonment.” Paul seems to expect release from his imprisonment after some time (cf. v. 22 ), but in the meantime the assistance that Onesimus could provide would be valuable to the apostle.


Grk “in the chains of the gospel.” On the translation “imprisonment for the sake of the gospel,” cf. BDAG 219 s.v. δεσμός 1.a where it says: “Oft. simply in ref. to the locale where bonds or fetters are worn imprisonment , prison (Diod. S. 14, 103, 3; Lucian, Tox. 29; Jos., Ant. 13, 294; 302, Vi. 241; Just., A I, 67, 6 al.) Phil 1:7, 13 f, 17; Col 4:18 ; Phlm 10 . μέχρι δεσμῶν 2 Ti 2:9 . ἐν τοῖς δ . τοῦ εὐαγγελίου in imprisonment for the gospel Phlm 13 ; cf. ISm 11:1; Pol 1:1.”


Though the Greek text does not read the term “however,” it is clearly implied and thus supplied in the English translation to accent the contrastive nature of Paul’s statement.


Although the Greek word δοῦλος ( doulos ) is sometimes translated “servant” here (so KJV), the word “slave” is a much more candid and realistic picture of the relationship between Philemon and Onesimus. In the Greco-Roman world of the 1st century the slave was considered a “living tool” of the master. The slave was “property” in every sense of the word. This understanding heightens the tense scenario that is in view here. It is likely that Onesimus may have even feared for his life upon returning to Colossae. Undoubtedly Paul has asked this runaway slave to return to what could amount to a potentially severe and life-endangering situation.


Grk “in the flesh.”


Grk “charge it to me.”


Grk “I wrote” Here ἔγραψα ( egraya ) is functioning as an epistolary aorist. Paul puts it in the past tense because from Philemon’s perspective when he reads the letter it will, of course, already have been written.


The phrase “this letter” does not appear in the Greek text, but is supplied in the English translation to clarify the meaning.


Grk “that you would even go beyond.”


Grk “The grace of the Lord Jesus Christ with your spirit.” The elided verb, normally an optative, has been rendered as “be.”


6 33 81 1739* 1881 sa) lack the ἀμήν , rendering the omission the preferred reading.


Or “spoke formerly.”


Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς ( polumerw" ) in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως ( polutropw" ) mutually reinforce one another (“in many and various ways,” NRSV).


These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.


Grk “to the fathers.”


The Greek puts an emphasis on the quality of God’s final revelation. As such, it is more than an indefinite notion (“a son”) though less than a definite one (“the son”), for this final revelation is not just through any son of God, nor is the emphasis specifically on the person himself. Rather, the focus here is on the nature of the vehicle of God’s revelation: He is no mere spokesman (or prophet) for God, nor is he merely a heavenly messenger (or angel); instead, this final revelation comes through one who is intimately acquainted with the heavenly Father in a way that only a family member could be. There is, however, no exact equivalent in English (“in son” is hardly good English style). sn The phrase in a son is the fulcrum of Heb 1:1-4 . It concludes the contrast of God’s old and new revelation and introduces a series of seven descriptions of the Son. These descriptions show why he is the ultimate revelation of God.


Grk “the ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 11:3 for the same usage.


Grk “who being…and sustaining.” Heb 1:1-4 form one skillfully composed sentence in Greek, but it must be broken into shorter segments to correspond to contemporary English usage, which does not allow for sentences of this length and complexity.


Grk “by the word of his power.”


Grk “having become.” This is part of the same sentence that extends from v. 1 through v. 4 in the Greek text.


Most modern English translations attempt to make the comparison somewhat smoother by treating “name” as if it were the subject of the second element: “as the name he has inherited is superior to theirs” (cf. NAB, NIV, NRSV, CEV). However, the Son is the subject of both the first and second elements: “he became so far better”; “he has inherited a name.” The present translation maintains this parallelism even though it results in a somewhat more awkward rendering. sn This comparison is somewhat awkward to express in English, but it reflects an important element in the argument of Hebrews: the superiority of Jesus Christ.


Grk “he”; the referent (God) has been specified in the translation for clarity.


Grk “I have begotten you.” sn A quotation from Ps 2:7 .


Grk “And again,” quoting another OT passage.


The words “he says” are not in the Greek text but are supplied to make a complete English sentence. In the Greek text this is a continuation of the previous sentence, but English does not normally employ such long and complex sentences.


Grk “I will be a father to him and he will be a son to me.” sn A quotation from 2 Sam 7:14 (cf. 1 Chr 17:13 ).


Or “And again when he brings.” The translation adopted in the text looks forward to Christ’s second coming to earth. Some take “again” to introduce the quotation (as in 1:5 ) and understand this as Christ’s first coming, but this view does not fit well with Heb 2:7 . Others understand it as his exaltation/ascension to heaven, but this takes the phrase “into the world” in an unlikely way.


Grk “He who makes.”


Or “to.”


The verb “he says” ( λέγει , legei ) is implied from the λέγει of v. 7 .


Or possibly, “Your throne is God forever and ever.” This translation is quite doubtful, however, since (1) in the context the Son is being contrasted to the angels and is presented as far better than they. The imagery of God being the Son’s throne would seem to be of God being his authority. If so, in what sense could this not be said of the angels? In what sense is the Son thus contrasted with the angels? (2) The μέν … δέ ( men … de ) construction that connects v. 7 with v. 8 clearly lays out this contrast: “On the one hand, he says of the angels…on the other hand, he says of the Son.” Thus, although it is grammatically possible that θεός ( qeos ) in v. 8 should be taken as a predicate nominative, the context and the correlative conjunctions are decidedly against it. Hebrews 1:8 is thus a strong affirmation of the deity of Christ.


Grk “the righteous scepter,” but used generically.


Grk “sent for service for the sake of those.”


Grk “through angels became valid and every violation.”


Grk “God bearing witness together” (the phrase “with them” is implied).


Grk “and distributions of the Holy Spirit.”


Grk “remember him.”


Ï ). In spite of the impressive external evidence for the longer reading, it is most likely a scribal addition to conform the text of Hebrews to Ps 8:6 ( 8:7 LXX). Conformity of a NT quotation of the OT to the LXX was a routine scribal activity, and can hardly be in doubt here as to the cause of the longer reading.


Grk “you subjected all things under his feet.” sn A quotation from Ps 8:4-6 .


Or “who was made a little lower than the angels.”


Grk “because of the suffering of death.”


Grk “would taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).


Grk “for whom are all things and through whom are all things.”


Grk “are all from one.”


Grk “for which reason.”


Grk “brothers,” but the Greek word may be used for “brothers and sisters” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [ adelfoi ] meaning “brothers and sisters” is cited). The context here also indicates both men and women are in view; note especially the collective τὰ παιδία ( ta paidia ) in v. 14 .


Here, because of its occurrence in an OT quotation, τοῖς ἀδελφοῖς ( tois adelfois ) has been translated simply as “brothers” rather than “brothers and sisters” (see the note on the latter phrase in the previous verse).


Grk “and again,” as a continuation of the preceding.


Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).


Grk “and.”


Or “partook of” (this is a different word than the one in v. 14 a).


Grk “the same.”


Or “break the power of,” “reduce to nothing.”


Or “he was obligated.”


Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11 .


Or “propitiation.”


Grk “of our confession.”


Grk “his”; in the translation the referent (God) has been specified for clarity.


puts ὅλῳ in brackets, indicating doubts as to its authenticity.


Grk “whose house we are,” continuing the previous sentence.


B sa, while the vast majority of mss ( א A C D Ψ 0243 0278 33 1739 1881 Ï latt) add μέχρι τέλους βεβαίαν ( mecri telou" bebaian , “secure until the end”). The external evidence for the omission, though minimal, has excellent credentials. Considering the internal factors, B. M. Metzger ( TCGNT 595) finds it surprising that the feminine adjective βεβαίαν should modify the neuter noun καύχημα ( kauchma , here translated “we take pride”), a fact that suggests that even the form of the word was borrowed from another place. Since the same phrase occurs at Heb 3:14 , it is likely that later scribes added it here at Heb 3:6 in anticipation of Heb 3:14 . While these words belong at 3:14 , they seem foreign to 3:6 .


Grk “the pride of our hope.”


Grk “today if you hear his voice.”


Grk “tested me by trial.”


Grk “they are wandering in the heart.”


Grk “if they shall enter my rest,” a Hebrew idiom expressing an oath that something will certainly not happen.


Or “take care.”


Grk “that there not be in any of you.”


Or “deserts,” “rebels against.”


Grk “in forsaking the living God.”


Grk “the beginning of the confidence.”


Grk “while it is said.”


Grk “through Moses.”


Grk “he”; in the translation the referent (God) has been specified for clarity.


Here καί ( kai ) has been translated as “So” to indicate a summary or conclusion to the argument of the preceding paragraph.


Grk “let us fear.”


Or “they were not united.”


A B C D* Ψ 0243 0278 33 81 1739 2464 pc , has by far the best external credentials. This participle agrees with the previous ἐκείνους ( ekeinou" , “those”), a more difficult construction grammatically than the nominative singular. Thus, both on external and internal grounds, συγκεκερασμένους is preferred.


Grk “although the works,” continuing the previous reference to God. The referent (God) is specified in the translation for clarity.


Grk “and in this again.”


Grk “he”; the referent (God) has been specified in the translation for clarity.


Grk “as it has been said before” (see Heb 3:7 ).


Grk “today if you hear his voice.”


Grk “his”; the referent (God) has been specified in the translation for clarity.


Grk “him”; the referent (God) has been specified in the translation for clarity.


Grk “for timely help.”


Grk “from among men,” but since the point in context is shared humanity (rather than shared maleness), the plural Greek term ἀνθρώπων ( anqrwpwn ) has been translated “people.”


Grk “who is taken from among people is appointed.”


Grk “appointed on behalf of people in reference to things relating to God.”


Grk “by himself, on his own.”


Grk “being called by God.”


Grk “the one”; the referent (God) has been specified in the translation for clarity.


Grk “I have begotten you”; see Heb 1:5 . sn A quotation from Ps 2:7 .


Grk “in the days of his flesh.”


Grk “he”; the referent (Christ) has been specified in the translation for clarity.


Grk “who…having offered,” continuing the description of Christ from Heb 5:5-6 .


Grk “having been designated,” continuing the thought of Heb 5:9 .


Grk “concerning which the message for us is great.”


Or “dull.”


Grk “because of the time.”


Grk “the elements of the beginning of the oracles of God.”


Grk “you have come to have a need for.”


has καί in brackets, indicating doubts as to its authenticity.


Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.


Or “basic.”


Grk “the message of the beginning of Christ.”


Grk “leaving behind…let us move on.”


Grk “and we will do this.”


Or “have fallen away.”


Or “while”; Grk “crucifying…and holding.” The Greek participles here (“crucifying…and holding”) can be understood as either causal (“since”) or temporal (“while”).


Grk “recrucifying the son of God for themselves.”


Grk “comes upon.”


Grk “near to a curse.”


Grk “in blessing I will bless you and in multiplying I will multiply you,” the Greek form of a Hebrew idiom showing intensity. sn A quotation from Gen 22:17 .


Grk “he”; in the translation the referent (Abraham) has been specified for clarity.


The plural Greek term ἄνθρωποι ( anqrwpoi ) is used here in a generic sense, referring to both men and women, and is thus translated “people.”


Grk “by something greater”; the rest of the comparison (“than themselves”) is implied.


Grk “the oath for confirmation is an end of all dispute.”


Grk “in which.”


Or “immutable” (here and in v. 18 ); Grk “the unchangeableness of his purpose.”


Grk “have taken refuge”; the basis of that refuge is implied in the preceding verse.


Grk “to whom,” continuing the description of Melchizedek. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


Or “a tenth part.”


Grk “first being interpreted,” describing Melchizedek.


Grk “to whom.”


Or “the priesthood.”


Grk “from their brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.


Grk “have come from the loins of Abraham.”


Grk “the one”; in the translation the referent (Melchizedek) has been specified for clarity.


Grk “is not descended from them.”


Grk “in the loins of his father” (a reference to Abraham). The name “Abraham” has been repeated in the translation at this point (cf. v. 9 ) in order to clarify the referent (i.e., what ancestor was in view). sn The point of the phrase still in his ancestor’s loins is that Levi was as yet unborn, still in his ancestor Abraham’s body. Thus Levi participated in Abraham’s action when Abraham paid tithes to Melchizedek.


Grk “based on it.”


Grk “of necessity a change in the law comes to pass.”


Grk “shares in.”


Grk “from which no one.”


Grk “a law of a fleshly command.”


Grk “for he/it is witnessed that.”


Grk “the setting aside of a former command comes to pass.”


Grk “because of its weakness and uselessness.”


Grk “he”; the referent (Jesus) has been specified in the translation for clarity.


The words “did so” are not in the Greek text, but are implied.


Or “surety.”


Grk “they on the one hand” in contrast with “he on the other hand” in v. 24 .


Grk “they were prevented by death.”


Grk “from continuing” (the words “in office” are supplied for clarity).


Grk “the main point of the things being said.”


Grk “there are those who offer.”


Grk “who serve in,” referring to the Levitical priests, but focusing on the provisional and typological nature of the tabernacle in which they served.


Or “prototype,” “outline.” The Greek word ὑπόδειγμα ( Jupodeigma ) does not mean “copy,” as it is often translated; it means “something to be copied,” a basis for imitation. BDAG 1037 s.v. 2 lists both Heb 8:5 and 9:23 under the second category of usage, “an indication of someth. that appears at a subsequent time,” emphasizing the temporal progression between the earthly and heavenly sanctuaries. sn There are two main options for understanding the conceptual background of the heavenly sanctuary imagery. The first is to understand the imagery to be functioning on a vertical plane. This background is Hellenistic, philosophical, and spatial in orientation and sees the earthly sanctuary as a copy of the heavenly reality. The other option is to see the imagery functioning on a horizontal plane. This background is Jewish, eschatological, and temporal and sees the heavenly sanctuary as the fulfillment and true form of the earthly sanctuary which preceded it. The second option is preferred, both for lexical reasons (see tn above) and because it fits the Jewish context of the book (although many scholars prefer to emphasize the relationship the book has to Hellenistic thought).


The word τύπος ( tupos ) here has the meaning “an archetype serving as a model, type, pattern, model ” (BDAG 1020 s.v. 6 .a). This is in keeping with the horizontal imagery accepted for this verse (see sn on “sketch” earlier in the verse). Here Moses was shown the future heavenly sanctuary which, though it did not yet exist, became the outline for the earthly sanctuary.


Grk “he”; in the translation the referent (Jesus) has been specified for clarity.


Grk “to the degree that.”


Grk “which is enacted.”


Grk “no occasion for a second one would have been sought.”


Grk “for,” but providing an explanation of the God-intended limitation of the first covenant from v. 7 .


Grk “he”; the referent (God) has been specified in the translation for clarity.


0278 1739 1881 Ï , is perhaps a harder reading theologically, and is more ambiguous in meaning. If αὐτοίς goes with μεμφόμενος ( memfomeno" , here translated “showing its fault”), the clause could be translated “in finding fault with them” or “in showing [its] faults to them.” If αὐτοίς goes with the following λέγει ( legei , “he says”), the clause is best translated, “in finding/showing [its] faults, he says to them.” The accusative pronoun suffers no such ambiguity, for it must be the object of μεμφόμενος rather than λέγει . Although a decision is difficult, the dative form of the pronoun best explains the rise of the other reading and is thus more likely to be original.


Grk “not like the covenant,” continuing the description of v. 8 b.


Grk “putting…I will inscribe.”


Grk “mind.”


Grk “I will be to them for a God and they will be to me for a people,” following the Hebrew constructions of .


Grk “they will not teach, each one his fellow citizen…” The Greek makes this negation emphatic: “they will certainly not teach.”


Grk “from the small to the great.”


Grk “when he says, ‘new,’” (referring to the covenant).


Grk “near to disappearing.”


Grk “the first” (referring to the covenant described in Heb 8:7, 13 ). In the translation the referent (covenant) has been specified for clarity.


Grk “the first,” in order of approach in the ritual.


Grk “in which [were].”


Grk “which,” describing the outer tent.


Grk “in which”; in the translation the referent (the ark) has been specified for clarity.


Grk “above it”; in the translation the referent (the ark) has been specified for clarity.


Grk “the first tent.”


Grk “the second tent.”


Or perhaps “the unintentional sins of the people”; Grk “the ignorances of the people.” Cf. BDAG 13 s.v. ἀγνόημα , “ sin committed in ignorance / unintentionally .” This term seems to be simply a synonym for “sins” (cf. Heb 5:2 ) and does not pick up the distinction made in Num 15:22-31 between unwitting sin and “high-handed” sin. The Day of Atonement ritual in covered all the sins of the people, not just the unwitting ones.


Grk “the first tent.” The literal phrase “the first tent” refers to either (1) the outer chamber of the tabernacle in the wilderness (as in vv. 2, 6 ) or (2) the entire tabernacle as a symbol of the OT system of approaching God. The second is more likely given the contrast that follows in vv. 11-12 .


Grk “only for foods and drinks.”


א * A I P 0278 33 1739 1881 al sa) in which case δικαιώματα is taken as the nominative subject of the participle ἐπικείμενα ( epikeimena ). It seems far more likely that scribes would conform δικαιώματα to the immediately preceding datives and join it to them by καί than they would to the following nominative participle. Both on external and internal evidence the text is thus secure as reading βαπτισμοῖς , δικαιώματα .


Grk “until the time of setting things right.”


Grk “But Christ, when he came,” introducing a sentence that includes all of Heb 9:11-12 . The main construction is “Christ, having come…, entered…, having secured…,” and everything else describes his entrance.


This verb occurs in the Greek middle voice, which here intensifies the role of the subject, Christ, in accomplishing the action: “he alone secured”; “he and no other secured.”


Grk “for the purifying of the flesh.” The “flesh” here is symbolic of outward or ritual purity in contrast to inner purity, that of the conscience (cf. Heb 9:9 ).


1881 Ï lat sa) read “your” instead of “our.” The diversity of evidence makes this a difficult case to decide from external evidence alone. The first and second person pronouns differ by only one letter in Greek, as in English, also making this problem difficult to decide based on internal evidence and transcriptional probability. In the context, the author’s description of sacrificial activities seems to invite the reader to compare his own possible participation in OT liturgy as over against the completed work of Christ, so the second person pronoun “your” might make more sense. On the other hand, TCGNT 599 argues that “our” is preferable because the author of Hebrews uses direct address (i.e., the second person) only in the hortatory sections. What is more, the author seems to prefer the first person in explanatory remarks or when giving the logical grounds for an assertion (cf. Heb 4:15; 7:14 ). It is hard to reach a definitive conclusion in this case, but the data lean slightly in favor of the first person pronoun.


The Greek word μεσίτης ( mesith" , “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms.


Grk “the promise of the eternal inheritance.”


Grk “a death having occurred.”


Grk “there is a necessity for the death of the one who made it to be proven.”


Grk “which God commanded for you (or in your case).” sn A quotation from Exod 24:8 .


Or “prototypes,” “outlines,” referring to the earthly sanctuary. See Heb 8:5 above for the prior use of this term.


Grk “with these”; in the translation the referent (sacrifices) has been specified for clarity.


Grk “the heavenly things themselves with better sacrifices than these.”


Or “prefiguration.”


The word “sanctuary” is not in the Greek text at this point, but has been supplied for clarity.


Grk “and not that he might offer,” continuing the previous construction.


Here ἀνθρώποις ( anqrwpoi" ) has been translated as a generic noun (“people”).


Grk “and after this – judgment.”


Grk “without sin,” but in context this does not refer to Christ’s sinlessness (as in Heb 4:15 ) but to the fact that sin is already dealt with by his first coming.


Grk “for salvation.” This may be construed with the verb “await” (those who wait for him to bring them salvation), but the connection with “appear” (as in the translation) is more likely.


Grk “those who approach.”


Grk “the worshipers, having been purified once for all, would have.”


Grk “in them”; the referent (those sacrifices) has been specified in the translation for clarity.


Grk “behold,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).


א * A C D K P Ψ 33 1175 1881 2464 al ). The longer reading is a palpable corruption, apparently motivated in part by the wording of Ps 40:8 ( 39:9 LXX) and by the word order of this same verse as quoted in Heb 10:7 .


Or “abolishes.”


Grk “by which will.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


Or “daily,” “every day.”


Grk “this one.” This pronoun refers to Jesus, but “this priest” was used in the translation to make the contrast between the Jewish priests in v. 11 and Jesus as a priest clearer in English.


Grk “from then on waiting.”


Grk “after having said,” emphasizing the present impact of this utterance.


Grk “putting…I will inscribe.”


Grk “and.”


Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11 .


Grk “that he inaugurated for us as a fresh and living way,” referring to the entrance mentioned in v. 19 .


Grk “and a great priest,” continuing the construction begun in v. 19 .


Grk “in assurance of faith.”


Grk “let us consider one another for provoking of love and good deeds.”


This paragraph (vv. 19-25 ) is actually a single, skillfully composed sentence in Greek, but it must be broken into shorter segments for English idiom. It begins with several subordinate phrases (since we have confidence and a great priest), has three parallel exhortations as its main verbs (let us draw near, hold, and take thought), and concludes with several subordinate phrases related to the final exhortation (not abandoning but encouraging).


Grk “is left,” with “for us” implied by the first half of the verse.


Grk “zeal,” recalling God’s jealous protection of his holiness and honor (cf. Exod 20:5 ). sn An allusion to Zeph 1:18 .


Grk “the enemies.” sn An allusion to Isa 26:11 .


Grk “dies.”


Grk “tramples under foot.”


Grk “regarded as common.”


Grk “by which he was made holy.”


Ψ 104 pc ), the force of which is so ambiguous (lit., “you shared the sufferings with the bonds”) as to be virtually nonsensical. Most likely, δεσμοῖς resulted when a scribe made an error in copying δεσμίοις ( desmioi" ), a reading which makes excellent sense (“[of] those in prison”) and is strongly supported by early and significant witnesses of the Alexandrian and Western texttypes (A D* H 6 33 81 1739 lat sy co). Thus, δεσμίοις best explains the rise of the other readings on both internal and external grounds and is strongly preferred.


Grk “you yourselves.”


Grk “which,” but showing the reason.


Grk “the promise,” referring to the thing God promised, not to the pledge itself.


Grk “my soul.”


Grk “not…of shrinking back to perdition but of faith to the preservation of the soul.”


Or “the elders,” “the ancients.”


Grk “were attested,” “received commendation”; and Heb 11:4-6 shows this to be from God.


Grk “ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 1:2 for same usage.


Grk “by God’s word.”


Or “through his sacrifice”; Grk “through which.”


Or “through his sacrifice”; Grk “through it.”


Cf. BDAG 407 s.v. εὐλαβέομαι 2, “out of reverent regard (for God’s command).”


Or “settled as a resident alien.”


Or “heirs with him.”


Grk “that has foundations.”


Grk “past the time of maturity.”


Grk “power to deposit seed.” Though it is not as likely, some construe this phrase to mean “power to conceive seed,” making the whole verse about Sarah: “by faith, even though Sarah herself was barren and too old, she received ability to conceive, because she regarded the one who had given the promise to be trustworthy.”


Grk “these”; in the translation the referent (children) has been specified for clarity.


Grk a collective “the sand.”


Grk “the promises,” referring to the things God promised, not to the pledges themselves.


Or “sojourners.”


Grk “now.”


Here “received the promises” refers to the pledges themselves, not to the things God promised.


Grk “he was offering up.” The tense of this verb indicates the attempt or readiness to sacrifice Isaac without the actual completion of the deed.


Grk “in Isaac seed will be named for you.” sn A quotation from Gen 21:12 .


Grk “having reasoned,” continuing the ideas of v. 17 .


Grk “in/by a symbol.”


Grk “worshiped on the top of his staff,” a quotation from Gen 47:31 (LXX).


Grk “coming to an end,” “dying.”


Grk “about his bones,” which refers by metonymy to the disposition of his bones, i.e., his burial. sn The instructions about his burial are recorded in Gen 50:25 .


Grk “Moses, when he was born, was hidden by his parents.”


Grk “the abuse [or ‘reproach’] of Christ.”


Grk “he was looking away to.”


Grk “the pouring out of the blood.” sn The sprinkling of the blood refers here to the application of the blood to the doorways of the Israelite houses (cf. Exod 12:7, 13 ).


For location see Map5-B2 ; Map6-E1 ; Map7-E1 ; Map8-E3 ; Map10-A2 ; Map11-A1 .


Grk “after they had been encircled.”


Grk “did not perish together with.”


This probably refers to the righteous rule of David and others. But it could be more general and mean “did what was righteous.”


Grk “obtained promises,” referring to the things God promised, not to the pledges themselves. sn Gained what was promised. They saw some of God’s promises fulfilled, even though the central promise remained unfulfilled until Christ came (cf. vv. 39-40 ).


Grk “quenched the power of fire.”


Or “recovered from sickness.”


Grk “received back their dead from resurrection.”


Grk “to obtain a better resurrection.”


Cl). Since the two words ἐπρίσθησαν and ἐπειράσθησαν are so much alike in sight and sound, and since the position of “they were tempted” varies in the mss , it seems best to say that ἐπειράσθησαν is an accidental corruption of ἐπρίσθησαν or an intentional change to a more common word (the root of ἐπρίσθησαν [ πρίζω , prizw ] occurs only here in the NT, while the root of ἐπειράσθησαν [ πειράζω , peirazw ] occurs 38 times). The best reading here seems to be “sawed apart” without any addition before or after. (See TCGNT 603-4, for a discussion of emendations that scholars have proposed for this difficult problem.)


Grk “the promise,” referring to the thing God promised, not to the pledge itself.


The Greek phrasing emphasizes this point by negating the opposite: “so that they would not be made perfect without us.”


Grk “having such a great cloud of witnesses surrounding us.”


Grk “until blood.”


Or “disregard,” “think little of.”


Or “reproves,” “rebukes.” The Greek verb ἐλέγχω ( elencw ) implies exposing someone’s sin in order to bring correction.


Grk “endure,” with the object (“your suffering”) understood from the context.


Or “in order to become disciplined.”


Grk “you are without discipline.”


Grk “all”; “sons” is implied by the context.


Grk “we had our earthly fathers as discipliners.”


Grk “the fathers of our flesh.” In Hebrews, “flesh” is a characteristic way of speaking about outward, physical, earthly life (cf. Heb 5:7; 9:10, 13 ), as opposed to the inward or spiritual dimensions of life.


Grk “and live.” sn Submit ourselves…to the Father of spirits and receive life. This idea is drawn from Proverbs, where the Lord’s discipline brings life, while resistance to it leads to death (cf. Prov 4:13; 6:23; 10:17; 16:17 ).


Grk “all discipline at the time does not seem to be of joy, but of sorrow.”


Grk “the peaceful fruit of righteousness.”


Or “straighten.”


Grk “that there not be any root of bitterness,” but referring figuratively to a person who causes trouble (as in Deut 29:17 [LXX] from which this is quoted). sn An allusion to Deut 29:18 .


Grk “that there not be any,” continuing from v. 15 .


Or a command: “for understand that.”


Grk “it,” referring either to the repentance or the blessing. But the account in Gen 27:34-41 (which the author appeals to here) makes it clear that the blessing is what Esau sought. Thus in the translation the referent (the blessing) is specified for clarity.


This describes the nation of Israel approaching God on Mt. Sinai (). There is a clear contrast with the reference to Mount Zion in v. 22 , so this could be translated “a mountain that can be touched.” But the word “mountain” does not occur here and the more vague description seems to be deliberate.


Grk “a voice of words.”


Grk “a voice…from which those who heard begged that a word not be added to them.”


Grk “that which appeared.”


Grk “I am terrified and trembling.” sn A quotation from Deut 9:19 .


Grk “and the city”; the conjunction is omitted in translation since it seems to be functioning epexegetically – that is, explaining further what is meant by “Mount Zion.”


The Greek word μεσίτης ( mesith" , “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms.


Grk “as being imprisoned together.”


Or “since you too are vulnerable”; Grk “you also being in the body.”


33 1175 1739 pc lat) lack καί ( kai ), but because the omission conforms to the wording of Ps 118:6 (117:6 LXX), it is suspect.


Grk “by diverse and strange teachings.”


Grk “foods,” referring to the meals associated with the OT sacrifices (see the contrast with the next verse; also 9:9-10; 10:1, 4, 11 ).


Grk “whose blood is brought by the high priest.”


Grk “his abuse.”


Grk “neglect doing good and fellowship.”


Or “as ones who will give an account”; Grk “as giving an account.”


Grk “that they may do this.”


Grk “I urge you to do this all the more.”


co). It is also more likely that ἡμῖν would have been changed to ὑμῖν in light of the “you” which occurs at the beginning of the verse than vice versa.


places the phrase in brackets, indicating doubts as to its authenticity.


Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11 .


Grk “Know that” (an imperative).


Grk “has been released, with whom, if he comes soon, I will see you.”


6 33 sa) for the lack of the particle, rendering its omission the preferred reading.


Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.


Traditionally, “servant” or “bondservant.” Though δοῦλος ( doulos ) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος ), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times ( Isa 43:10 ), but was especially associated with famous OT personalities, including such great men as Moses ( Josh 14:7 ), David ( Ps 89:3 ; cf. 2 Sam 7:5, 8 ) and Elijah ( 2 Kgs 10:10 ); all these men were “servants (or slaves) of the Lord.”


Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά ( diaspora , “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.


Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [ adelfoi ] meaning “brothers and sisters” is cited). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9 ), “believer” is preferred.


Grk “all joy,” “full joy,” or “greatest joy.”