Paul's Greeting and the Purpose of the Law Against False Teaching
1 Timothy 1:1-11
1Tim.1.1 - Details
Original Text
Morphology
- Παυλος: NOUN,nom,sg,m
- αποστολος: NOUN,nom,sg,m
- Χριστου: NOUN,gen,sg,m
- Ιησου: NOUN,gen,sg,m
- κατ᾽επιταγην: PREP+NOUN,acc,sg,f
- θεου: NOUN,gen,sg,m
- σωτηρος: NOUN,gen,sg,m
- ημων: PRON,gen,pl,1
- και: CONJ
- Χριστου: NOUN,gen,sg,m
- Ιησου: NOUN,gen,sg,m
- της: ART,gen,sg,f
- ελπιδος: NOUN,gen,sg,f
- ημων: PRON,gen,pl,1
Parallels
- 2 Timothy 1:1 (verbal): Very close opening formula: 'Paul, an apostle of Christ Jesus by the will/command of God'—same claim of apostleship tied to God's directive.
- Ephesians 1:1 (structural): Similar salutation: Paul identifies himself as 'an apostle of Christ Jesus by the will of God,' echoing the apostolic-authority formula found in 1 Tim 1:1.
- Titus 1:1 (thematic): Another Pastoral-epistle opening where Paul names his role relative to God and Christ ('Paul, a servant of God and an apostle of Jesus Christ'), paralleling the self-identification and theological orientation of 1 Tim 1:1.
- Romans 1:1 (structural): Paul's typical autobiographical introduction ('Paul, a servant of Jesus Christ, called to be an apostle') parallels 1 Tim 1:1's assertion of apostleship and service to Christ.
Alternative generated candidates
- Paul, an apostle of Christ Jesus by command of God our Savior and of Christ Jesus our hope,
- Paul, an apostle of Christ Jesus by command of God our Savior and of Christ Jesus our hope,
1Tim.1.2 - Details
Original Text
Morphology
- Τιμοθεω: NOUN,voc,sg,m
- γνησιω: ADJ,dat,sg,m
- τεκνω: NOUN,dat,sg,n
- εν: PREP
- πιστει·χαρις: NOUN,dat,sg,f
- ελεος: NOUN,acc,sg,n
- ειρηνη: NOUN,nom,sg,f
- απο: PREP
- θεου: NOUN,gen,sg,m
- πατρος: NOUN,gen,sg,m
- και: CONJ
- Χριστου: NOUN,gen,sg,m
- Ιησου: NOUN,gen,sg,m
- του: ART,gen,sg,n
- κυριου: NOUN,gen,sg,m
- ημων: PRON,gen,pl,1
Parallels
- 2 Timothy 1:2 (verbal): Almost identical personal address and greeting: 'To Timothy my true child in the faith' followed by 'Grace, mercy, peace from God the Father and Christ Jesus our Lord.'
- Philippians 1:2 (verbal): Uses the same Pauline greeting formula: 'Grace to you and peace from God our Father and the Lord Jesus Christ,' echoing the benediction in 1 Tim 1:2.
- Romans 1:7 (thematic): Another instance of Paul's opening benediction—'Grace to you and peace from God our Father and the Lord Jesus Christ'—showing the recurring greeting pattern.
- Titus 1:4 (structural): Similar epistolary structure: address to a colleague ('Titus, my... in a common faith') plus a greeting from God the Father and Christ Jesus, paralleling the form and theological elements of 1 Tim 1:2.
Alternative generated candidates
- To Timothy, my true child in the faith: Grace, mercy, and peace from God the Father and Christ Jesus our Lord.
- To Timothy, my beloved child in the faith: Grace, mercy, and peace from God the Father and Christ Jesus our Lord.
1Tim.1.3 - Details
Original Text
Morphology
- Καθως: CONJ
- παρεκαλεσα: VERB,aor,act,ind,1,sg
- σε: PRON,acc,sg,2
- προσμειναι: VERB,pres,act,inf
- εν: PREP
- Εφεσω: NOUN,dat,sg,f
- πορευομενος: VERB,pres,mid/pass,part,nom,sg,m
- εις: PREP
- Μακεδονιαν: NOUN,acc,sg,f
- ινα: CONJ
- παραγγειλης: VERB,aor,act,subj,2,sg
- τισιν: PRON,dat,pl,m
- μη: PART
- ετεροδιδασκαλειν: VERB,pres,act,inf
Parallels
- Titus 1:5 (structural): Paul explicitly leaves Titus on Crete to 'set in order' what remains and appoint elders—parallel of Paul leaving a younger coworker in a location to carry out oversight and corrective instruction (cf. Timothy in Ephesus).
- Galatians 1:6-9 (verbal): Paul rebukes the Galatians for turning to a 'different gospel'—language and concern mirror 1 Tim 1:3's injunction against those teaching a different doctrine.
- 1 Timothy 6:3 (verbal): Within the same letter Paul again condemns anyone who teaches a 'different doctrine' and refuses the sound words of Christ—repeats the exact pastoral concern and formula found in 1:3.
- 2 Timothy 4:2-4 (thematic): Paul charges Timothy to 'preach the word; be ready in season and out of season' and to reprove and correct when people turn from sound teaching—same pastoral imperative to confront false teaching.
- Acts 20:28-31 (structural): Speaking to the Ephesian elders, Paul warns them to 'guard' the flock and that 'savage wolves' will arise from among them—contextually linked to Timothy's mission in Ephesus to combat false teachers.
Alternative generated candidates
- As I urged you when I went into Macedonia, remain at Ephesus so that you may charge certain persons not to teach any different doctrine,
- As I exhorted you when I was going to Macedonia, remain at Ephesus so that you may charge certain persons not to teach any different doctrine
1Tim.1.4 - Details
Original Text
Morphology
- μηδε: CONJ
- προσεχειν: VERB,pres,act,inf
- μυθοις: NOUN,dat,pl,m
- και: CONJ
- γενεαλογιαις: NOUN,dat,pl,f
- απεραντοις: ADJ,dat,pl,m
- αιτινες: PRON,nom,pl,f
- εκζητησεις: NOUN,nom,pl,f
- παρεχουσι: VERB,pres,act,ind,3,pl
- μαλλον: ADV
- η: ART,nom,sg,f
- οικονομιαν: NOUN,acc,sg,f
- θεου: NOUN,gen,sg,m
- την: ART,acc,sg,f
- εν: PREP
- πιστει: NOUN,dat,sg,f
Parallels
- Titus 3:9 (verbal): Explicitly warns against 'foolish controversies and genealogies' (γενεαλογίας), matching 1 Tim 1:4's condemnation of endless genealogies as unprofitable.
- 1 Timothy 4:7 (verbal): Commands to reject myths and 'old wives' fables' (μύθοι· παλαιαὶ γυναικῶν παραμυθίαι), echoing the prohibition of attending to myths in 1 Tim 1:4.
- 1 Timothy 6:20 (verbal): Timothy is told to 'guard what has been entrusted... and avoid worldly and empty chatter and contradictions of what is falsely called knowledge,' paralleling the warning against myths/genealogies that distract from God's stewardship.
- 2 Timothy 2:16-18 (verbal): Paul condemns 'godless chatter' and names Hymenaeus and Philetus who 'have wandered from the truth'—similar critique of specious talk (μύθοι/empty discussion) that undermines faith in 1 Tim 1:4.
- Colossians 2:8 (thematic): Warns against being taken captive by 'philosophy and empty deceit' according to human tradition—thematically parallel to 1 Tim 1:4's rejection of myths and genealogies that hinder God's work by faith.
Alternative generated candidates
- nor to devote themselves to myths and endless genealogies, which promote speculations rather than the stewardship of God that is by faith.
- or to devote themselves to myths and interminable genealogies, which foster idle speculation rather than God’s work that is by faith.
1Tim.1.5 - Details
Original Text
Morphology
- το: ART,acc,sg,n
- δε: CONJ
- τελος: NOUN,nom,sg,n
- της: ART,gen,sg,f
- παραγγελιας: NOUN,gen,sg,f
- εστιν: VERB,pres,act,ind,3,sg
- αγαπη: NOUN,nom,sg,f
- εκ: PREP
- καθαρας: ADJ,gen,sg,f
- καρδιας: NOUN,gen,sg,f
- και: CONJ
- συνειδησεως: NOUN,gen,sg,f
- αγαθης: ADJ,gen,sg,f
- και: CONJ
- πιστεως: NOUN,gen,sg,f
- ανυποκριτου: ADJ,gen,sg,f
Parallels
- Matthew 22:37-40 (thematic): Jesus summarizes the law and prophets in commandments of love for God and neighbor, paralleling Paul’s statement that the goal of the command is love.
- Romans 13:8-10 (thematic): Paul teaches that love fulfills the law, echoing the idea that the purpose/end of the commandment is love.
- Galatians 5:6 (verbal): ‘Faith working through love’ connects directly with 1 Tim 1:5’s triad (pure heart, good conscience, sincere faith) by linking faith and love as the proper outcome of obedience.
- 1 Peter 1:22 (verbal): ‘Love one another earnestly from a pure heart’ closely mirrors the phrase ‘love from a pure heart,’ a near verbal parallel emphasizing purity as the source of genuine love.
- Acts 24:16 (thematic): Paul’s claim to always strive to keep a clear conscience before God and men parallels the emphasis on a ‘good conscience’ in 1 Tim 1:5.
Alternative generated candidates
- The aim of our charge is love that issues from a pure heart, a good conscience, and sincere faith.
- The aim of my charge is love that springs from a pure heart, a good conscience, and sincere faith.
1Tim.1.6 - Details
Original Text
Morphology
- ων: PRON,gen,pl,m
- τινες: PRON,nom,pl,m
- αστοχησαντες: VERB,aor,act,part,nom,pl,m
- εξετραπησαν: VERB,aor,pass,ind,3,pl
- εις: PREP
- ματαιολογιαν: NOUN,acc,sg,f
Parallels
- 2 Timothy 2:16 (verbal): Explicitly warns against 'vain babblings'/'empty talk' (Greek κενῷ λόγῳ), the same phraseological concern about pointless, ungodly speech.
- 1 Timothy 6:20 (verbal): Paul's charge to Timothy to 'avoid profane and vain babblings' repeats the exact warning language used in 1 Tim 1:6 about empty, harmful talk.
- 1 Timothy 1:7 (structural): Immediate context: explains those who 'wandered into vain talk' wish to be teachers of the law but lack true understanding—direct continuation of the same episode.
- Titus 3:9 (thematic): Advises to avoid 'foolish questions, genealogies, contentions' as unprofitable and vain—themewise parallel caution against fruitless, divisive discourse.
- 2 Peter 2:18 (thematic): Speaks of false teachers using 'great swelling words of vanity' to seduce—similar motif of boastful/empty speech leading people astray.
Alternative generated candidates
- From these things some have turned aside to meaningless talk, desiring to be teachers of the law,
- Some have departed from these and turned to meaningless talk,
1Tim.1.7 - Details
Original Text
Morphology
- θελοντες: PART,pres,act,nom,pl,m
- ειναι: VERB,pres,act,inf
- νομοδιδασκαλοι: NOUN,nom,pl,m
- μη: PART
- νοουντες: PART,nom,pl,m
- μητε: CONJ
- α: PRON,nom,sg,n
- λεγουσιν: VERB,pres,act,ind,3,pl
- μητε: CONJ
- περι: PREP
- τινων: PRON,gen,pl,m
- διαβεβαιουνται: VERB,pres,mp,ind,3,pl
Parallels
- 1 Timothy 1:6 (structural): Immediate context: Paul describes some who have strayed into 'meaningless talk' and disputes—setting up the complaint about those wanting to be law‑teachers without understanding.
- 2 Timothy 3:7 (verbal): Speaks of people 'always learning and never able to arrive at knowledge of the truth,' echoing the idea of eager teachers who lack true understanding.
- 2 Peter 3:16 (allusion): Warns that some distort Paul's letters to their own destruction—parallels the misuse and misunderstanding of apostolic teaching by presumptuous instructors.
- James 3:1 (thematic): Cautions that not many should become teachers because teachers will incur stricter judgment—related to the danger of unqualified/ignorant persons teaching.
- 1 Timothy 6:20 (verbal): Paul exhorts Timothy to guard the deposit and 'avoid irreverent babble and contradictions of what is falsely called knowledge,' using similar language about empty talk and false teaching.
Alternative generated candidates
- and yet they do not understand either what they say or the matters about which they make confident assertions.
- wanting to be teachers of the law, though they do not understand either what they say or the matters about which they make confident assertions.
1Tim.1.8 - Details
Original Text
Morphology
- Οιδαμεν: VERB,perf,act,ind,1,pl
- δε: CONJ
- οτι: CONJ
- καλος: ADJ,nom,sg,m
- ο: ART,nom,sg,m
- νομος: NOUN,nom,sg,m
- εαν: CONJ
- τις: PRON,nom,sg,?
- αυτω: PRON,dat,sg,m
- νομιμως: ADV
- χρηται: VERB,pres,mid/pass,subj,3,sg
Parallels
- Romans 7:12 (verbal): Paul explicitly calls the law 'holy' and 'good'—a close verbal/theological affirmation that the law itself is good when rightly understood and applied.
- Romans 3:31 (thematic): Argues that faith does not nullify the law but upholds it, echoing 1 Tim 1:8's point that the law is good when properly used.
- Galatians 3:24-25 (thematic): Describes the law's temporary custodial role ('guardian') until Christ, relating to the idea that the law has a legitimate, regulated use.
- Matthew 5:17 (thematic): Jesus' teaching that he came not to abolish the law but to fulfill it supports the notion that the law remains good and authoritative when rightly applied.
- 1 Corinthians 9:20-21 (thematic): Paul's statement about becoming 'under the law' to reach those under the law reflects concern for the proper relational and pastoral use of the law rather than its abolition.
Alternative generated candidates
- Now we know that the law is good if one uses it lawfully,
- Now we know that the law is good, if one uses it lawfully,
1Tim.1.9 - Details
Original Text
Morphology
- ειδως: PART,perf,act,nom,sg,m
- τουτο: PRON,nom,sg,n
- οτι: CONJ
- δικαιω: ADJ,dat,sg,m
- νομος: NOUN,nom,sg,m
- ου: PART,neg
- κειται: VERB,pres,mid,ind,3,sg
- ανομοις: ADJ,dat,pl,m
- δε: CONJ
- και: CONJ
- ανυποτακτοις: ADJ,dat,pl,m
- ασεβεσι: ADJ,dat,pl,m
- και: CONJ
- αμαρτωλοις: NOUN,dat,pl,m
- ανοσιοις: ADJ,dat,pl,m
- και: CONJ
- βεβηλοις: ADJ,dat,pl,m
- πατρολωαις: NOUN,dat,pl,m
- και: CONJ
- μητρολωαις: NOUN,dat,pl,m
- ανδροφονοις: NOUN,dat,pl,m
Parallels
- Romans 3:10-18 (thematic): Paul’s catalogue of human unrighteousness and the universal failure to be righteous echoes the indictment of the law’s relevance to the lawless and sinners.
- Romans 1:28-32 (thematic): A parallel list of depraved behaviors (disobedient, wicked, murderers, etc.) similar in content and moral categories to 1 Tim 1:9–10.
- Galatians 5:19-21 (thematic): The ‘works of the flesh’ list (including murder and other vices) corresponds to the kinds of persons the law is said to address in 1 Tim 1:9.
- Exodus 20:12-13 (allusion): The reference in 1 Tim 1:9 to striking fathers and mothers and to murder alludes to the Decalogue’s commands to honor parents and not to kill, grounding Paul’s examples in Mosaic law.
- Titus 3:3 (thematic): Paul’s later summary of former sinful conduct (foolish, disobedient, serving passions, malicious) echoes the same moral categories and purpose of the law described in 1 Tim 1:9.
Alternative generated candidates
- understanding this: the law is not laid down for the righteous but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers or mothers, for murderers,
- understanding this, that the law is not laid down for the righteous but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers and for murderers,
1Tim.1.10 - Details
Original Text
Morphology
- πορνοις: NOUN,dat,pl,m
- αρσενοκοιταις: NOUN,dat,pl,m
- ανδραποδισταις: NOUN,dat,pl,m
- ψευσταις: NOUN,dat,pl,m
- επιορκοις: NOUN,dat,pl,m
- και: CONJ
- ει: VERB,pres,act,ind,2,sg
- τι: PRON,int,nom,sg,n
- ετερον: ADJ,nom,sg,n
- τη: ART,dat,sg,f
- υγιαινουση: PART,pres,act,dat,sg,f
- διδασκαλια: NOUN,dat,sg,f
- αντικειται: VERB,pres,mid/pass,ind,3,sg
Parallels
- 1 Corinthians 6:9-10 (verbal): Lists many of the same categories (porneiai/pornoi and arsenokoitai) and similarly warns such persons will not inherit God's kingdom — close verbal and functional overlap.
- Romans 1:28-32 (thematic): Presents a catalogue of vices including sexual immorality and same-sex sexual behavior (described differently) and other moral failings, paralleling the vice-listing in 1 Tim 1:10.
- Galatians 5:19-21 (thematic): The 'works of the flesh' list (sexual immorality, impurity, debauchery, etc.) corresponds thematically to the moral offences named in 1 Tim 1:10 and the warning about their consequences.
- Titus 1:10-11 (structural): Speaks of many rebellious, empty talkers and deceivers who subvert whole households — echoes 1 Tim 1:10's concern with persons and teachings 'contrary to sound doctrine' and the need to oppose them.
- Revelation 21:8 (thematic): Groups 'the sexually immoral' with liars, murderers, sorcerers, etc., as persons facing final judgment, reflecting the New Testament tendency (seen in 1 Tim 1:10) to pair sexual immorality with other grave moral offences.
Alternative generated candidates
- for the sexually immoral, for men who practice same-sex relations, for slave-dealers, for liars, for perjurers, and for whatever else is contrary to sound doctrine,
- for the sexually immoral, for men who practice same-sex intercourse, for kidnappers, for liars, for perjurers, and for whatever else is contrary to sound doctrine,
1Tim.1.11 - Details
Original Text
Morphology
- κατα: PREP
- το: ART,acc,sg,n
- ευαγγελιον: NOUN,acc,sg,n
- της: ART,gen,sg,f
- δοξης: NOUN,gen,sg,f
- του: ART,gen,sg,n
- μακαριου: ADJ,gen,sg,m
- θεου: NOUN,gen,sg,m
- ο: ART,nom,sg,m
- επιστευθην: VERB,aor,pass,ind,1,sg
- εγω: PRON,nom,sg,1
Parallels
- Romans 1:1-2 (verbal): Paul describes himself as 'set apart for the gospel of God' (εὐαγγέλιον τοῦ θεοῦ), echoing the phrasing and the idea of a gospel belonging to God as in 1 Tim 1:11.
- Galatians 1:11-12 (verbal): Paul insists the gospel he proclaims is not from man but received by revelation from Jesus Christ, paralleling 1 Tim 1:11’s stress that the gospel is God's and was entrusted to him.
- 2 Timothy 1:11 (structural): Paul states he was 'appointed a preacher and apostle and teacher,' which parallels 1 Tim 1:11’s claim that the gospel was entrusted to him—both emphasize his divine commission and vocational trust.
- 2 Timothy 2:8 (verbal): 'Remember Jesus Christ... as preached in my gospel' uses the phrase 'my gospel,' paralleling 1 Tim 1:11’s personal claim to have been entrusted with the gospel and linking Paul’s authorship/mission to the message.
- Romans 16:25-26 (allusion): Paul speaks of the mystery 'made known and by the prophetic writings' and 'according to the revelation of the mystery' and refers to 'my gospel,' alluding to the divine origin and revelation of the gospel—themes central to 1 Tim 1:11's 'gospel of the glory of the blessed God'.
Alternative generated candidates
- in accord with the glorious gospel of the blessed God, which has been entrusted to me.
- according to the glorious gospel of the blessed God with which I have been entrusted.
Paul, an apostle of Christ Jesus by the command of God our Savior and of Christ Jesus our hope,
to Timothy, my true child in the faith: Grace, mercy, and peace from God the Father and Christ Jesus our Lord.
As I urged you when I was on my way to Macedonia, remain in Ephesus so that you may charge certain persons not to teach any different doctrine,
nor to devote themselves to myths and endless genealogies, which only produce disputes rather than God’s stewardship that is by faith. Now the goal of the charge is love from a pure heart and a good conscience and sincere faith.
From these things some, having strayed, have turned aside to meaningless talk,
desiring to be teachers of the law, though they do not understand either what they say or the things they assert with confidence.
We know, however, that the law is good if one uses it lawfully,
understanding this: the law is not laid down for the righteous but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers,
for the sexually immoral, for men who have sexual relations with men, for enslavers, liars, perjurers, and for whatever else is contrary to sound teaching.
This is in accord with the glorious gospel of the blessed God, which has been entrusted to me.