1:1 {According to the commandment} (\kat' epitagýn\).  A late
_Koin«_ word (Polybius, Diodorus), but a Pauline word also in
N.T. This very idiom ("by way of command") in #1Co 7:6; 2Co 8:8;
Ro 16:26; 1Ti 1:1; Tit 1:3. Paul means to say that he is an
apostle under orders. {Of God our Saviour} (\theou sÏtýros
hýmÏn\). Genitive case with \epitagýn\. In the LXX \sÏtýr\ (old
word from \sÏzÏ\ for agent in saving, applied to deities,
princes, kings, etc.) occurs 20 times, all but two to God. The
Romans called the emperor "Saviour God." In the N.T. the
designation of God as Saviour is peculiar to #Lu 1:47; Jude 1:25;
1Ti 1:3; 2:3; 4:10; Tit 1:3; 2:10; 3:4. In the other Epistles
Paul uses it of Christ (#Php 3:20; Eph 5:23) as in #2Ti 1:10.
In #2Pe 1:1 we have "our God and Saviour Jesus Christ" as in
#Tit 2:13. {Our hope} (\týs elpidos hýmÏn\). Like #Col 1:27.
More than the author and object of hope, "its very substance and
foundation" (Ellicott).

1:2 {True} (\gnýsiÏi\). Legitimate, not spurious. Old word from
\ginomai\, but Pauline only in N.T. (#Php 4:3; 2Co 8:8; Tit
1:4). In #Php 2:20 the adverb \gnýsiÏs\ occurs and of Timothy
again. {Christ Jesus} (\Christou Iýsou\). So twice already in
verse #1 and as usual in the later Epistles (#Col 1:1; Eph
1:1).

1:3 {As I exhorted} (\kathÏs parekalesa\). There is an ellipse of
the principal clause in verse #4 ({so do I now} not being in the
Greek). {To tarry} (\prosmeinai\). First aorist active infinitive
of \prosmenÏ\, old verb, attributed by Luke to Paul in #Ac
13:43. {That thou mightest charge} (\hina paraggeilýis\).
Subfinal clause with \hina\ and the first aorist active
subjunctive of \paraggellÏ\, old verb, to transmit a message
along (\para\) from one to another. See #2Th 3:4,6,10. Lock
considers this idiom here an elliptical imperative like #Eph
4:29; 5:33. {Certain men} (\tisin\). Dative case. Expressly
vague (no names as in #1:20), though Paul doubtless has certain
persons in Ephesus in mind. {Not to teach a different doctrine}
(\mý heterodidaskalein\). Earliest known use of this compound
like \kakodidaskalein\ of Clement of Rome. Only other N.T.
example in #6:3. Eusebius has \heterodidaskalos\. Same idea in
#Ga 1:6; 2Co 11:4; Ro 16:17. Perhaps coined by Paul.

1:4 {To give heed} (\prosechein\). With \noun\ understood. Old
and common idiom in N.T. especially in Luke and Acts (#Ac
8:10ff.). Not in Paul's earlier Epistles. #1Ti 3:8; 4:1,13; Tit
1:14. {To fables} (\muthois\). Dative case of old word for
speech, narrative, story, fiction, falsehood. In N.T. only #2Pe
1:16; 1Ti 1:4; 4:7; Tit 1:14; 2Ti 4:4. {Genealogies}
(\genealogiais\). Dative of old word, in LXX, in N.T. only here
and #Tit 3:9. {Endless} (\aperantois\). Old verbal compound
(from \a\ privative and \perainÏ\, to go through), in LXX, only
here in N.T. Excellent examples there for old words used only in
the Pastorals because of the subject matter, describing the
Gnostic emphasis on aeons. {Questionings} (\ekzýtýseis\).
"Seekings out." Late and rare compound from \ekzýteÏ\ (itself
_Koin«_ word, #Ro 3:11 from LXX and in papyri). Here only in
N.T. Simplex \zýtýsis\ in #Ac 15:2; 1Ti 6:4; Tit 3:9; 2Ti 2:23.
{A dispensation} (\oikonomian\). Pauline word (#1Co 9:17; Col
1:25; Eph 1:9; 3:9; 1Ti 1:4), #Lu 16:2-4 only other N.T.
examples. {In faith} (\en pistei\). Pauline use of \pistis\.

1:5 {The end} (\to telos\). See #Ro 6:21; 10:4 for \telos\ (the
good aimed at, reached, result, end). {Love} (\agapý\). Not
"questionings." #Ro 13:9. "Three conditions for the growth of
love" (Parry): "Out of a pure heart" (\ek katharas kardias\, O.T.
conception), "and a good conscience" (\kai suneidýseÏs agathýs\,
for which see #Ro 2:25), "and faith unfeigned" (\kai pisteÏs
anupokritou\, late compound verbal in #2Co 6:6; Ro 12:9).

1:6 {Having swerved} (\astochýsantes\). First aorist active
participle of \astocheÏ\, compound _Koin«_ verb (Polybius,
Plutarch) from \astochos\ (\a\ privative and \stochos\, a mark),
"having missed the mark." In N.T. only here, #6:21; 2Ti 2:18.
With the ablative case \hÏn\ (which). {Have turned aside}
(\exetrapýsan\). Second aorist passive indicative of \ektrepÏ\,
old and common verb, to turn or twist out or aside. In medical
sense in #Heb 12:13. As metaphor in #1Ti 1:6; 6:20; 2Ti 4:4.
{Vain talking} (\mataiologian\). Late word from \mataiologos\,
only here in N.T., in the literary _Koin«_.

1:7 {Teachers of the law} (\nomodidaskaloi\). Compound only in
N.T. (here, #Lu 5:17; Ac 5:34) and ecclesiastical writers.
{Though they understand} (\noountes\). Concessive participle of
\noeÏ\, old verb (#Eph 3:4,20). {Neither what} (\mýte ha\).
Relative \ha\ (which things). {Nor whereof} (\mýte peri tinÏn\).
Here the interrogative \tinÏn\ used in sense of relative \hÏn\.
It may be regarded as the use of an indirect question for variety
(Parry). {They confidently affirm} (\diabebaiountai\). Present
middle indicative of the common _Koin«_ compound, in N.T. only
here and #Tit 3:8.

1:8 {If a man use it lawfully} (\ean tis autÏi chrýtai\).
Condition of third class with \ean\ and present middle
subjunctive of \chraomai\ with instrumental case.

1:9 {Is not made for} (\ou keitai\). The use of \keitai\ for
\tetheitai\ (perfect passive of \tithými\) is a common enough
idiom. See the same point about law in #Ga 18-23; Ro 13:13. For
"knowing this" (\eidÏs touto\) see #Eph 5:5. {Unruly}
(\anupotaktois\). Dative (like all these words) of the late
verbal (\a\ privative and \hupotassÏ\). In N.T. only here, #Tit
1:6,10; Heb 2:8. {Ungodly} (\asebesi\). See #Ro 4:5; 5:6.
{Sinners} (\hamartÏlois\). See #Ro 3:7. {Unholy} (\anosiois\).
Common word (\a\ privative and \hosios\. In N.T. only here and
#2Ti 3:2. {Profane} (\bebýlois\). Old word from \bainÏ\, to go,
and \býlos\, threshold. See #Heb 12:16. {Murderers of fathers}
(\patrolÏiais\). Late form for common Attic \patralÏiais\ (from
\patýr\, father, and \aloiaÏ\, to smite) only here in N.T.
{Murderers of mothers} (\mýtrolÏiais\). Late form Attic
\mýtralÏiais\. Only here in N.T. {Manslayers} (\andraphonois\).
Old compound (\anýr\, man, \phonos\, murder). Only here in N.T.

1:10 {For abusers of themselves with men} (\arsenokoitais\). Late
compound for sodomites. In N.T. only here and #1Co 6:9.
{Men-stealers} (\andrapodistais\). Old word from \andrapodizÏ\
(from \anýr\, man, \pous\, foot, to catch by the foot), to
enslave. So enslavers, whether kidnappers (men-stealers) of free
men or stealers of the slaves of other men. So slave-dealers. By
the use of this word Paul deals a blow at the slave-trade (cf.
Philemon). {Liars} (\pseustais\). Old word, see #Ro 3:4. {False
swearers} (\epiorkois\). Old word (\epi, orkos\, oath).
Perjurers. Only here in N.T. For similar lists, see #1Co 5:11;
6:9f.; Ga 5:19f.; Ro 1:28f.; 13:13; Col 3:5; Eph 5:5; 2Ti 3:2f.
{The sound doctrine} (\týi hugiainousýi didaskaliŠi\). Dative
case after \antikeitai\, for which verb see #Ga 5:17 for the
conflict between the Spirit and the flesh. "The healthful
(\hugiainÏ\, old word for being well, as #Lu 5:31; 3Jo 1:2, in
figurative sense in N.T. only in the Pastorals) teaching." See
#Tit 1:9; 2Ti 4:3.

1:11 {Of the blessed God} (\tou makariou theou\). Applied to God
only here and #6:15, but in #Tit 2:13 \makarios\ occurs with
\elpis\ (hope) of the "epiphany of our great God and Saviour
Jesus Christ." {Which was committed to my trust} (\ho episteuthýn
egÏ\). "with which (\ho\ accusative retained with first aorist
passive verb \episteuthýn\) I was entrusted."

1:12 {I thank} (\charin echÏ\). "I have gratitude to." Common
phrase (#Lu 17:9), not elsewhere in Paul. {That enabled me}
(\tÏi endunamÏsanti me\). First aorist active articular
participle of \endunamoÏ\. Late verb, but regular Pauline idiom
(#Ro 4:20; Php 4:13; Eph 6:10; 1Ti 1:12; 2Ti 4:17). {Appointing
me to his service} (\themenos eis diakonian\). Second aorist
middle participle. Pauline phrase and atmosphere (#Ac 20:24; 1Co
3:5; 12:18,28; 2Co 3:6; 4:1; Col 1:23; Eph. 3:7; 1Ti 4:6; 2Ti
4:5,11).

1:13 {Before} (\to proteron\). Accusative of general reference of
the articular comparative, "as to the former-time," formerly, as
in #Ga 4:13. {Though I was} (\onta\). Concessive participle
agreeing with \me\. {Blasphemer} (\blasphýmon\). Old word either
from \blax\ (stupid) and \phýmý\, speech, or from \blaptÏ\, to
injure. Rare in N.T. but Paul uses \blasphýmeÏ\, to blaspheme in
#Ro 2:24. {Persecutor} (\diÏktýs\). So far found only here.
Probably made by Paul from \diÏkÏ\, which he knew well enough
(#Ac 22:4,7; 26:14f.; Ga 1:13,23; Php 3:6; 2Ti 3:12).
{Injurious} (\hubristýn\). Substantive, not adjective, "an
insolent man." Old word from \hubrizÏ\, in N.T. only here and #Ro
1:30. {I obtained mercy} (\eleýthýn\). First aorist passive
indicative of \eleeÏ\, old verb. See #2Co 4:1; Ro 11:30f.
{Ignorantly} (\agnoÏn\). Present active participle of \agnoeÏ\,
"not knowing." Old verb (#Ro 2:4). In a blindness of heart. {In
unbelief} (\en apistiŠi\). See #Ro 11:20,25.

1:14 {Abounded exceedingly} (\huperepleonasen\). Aorist active
indicative of the late and rare (#So 5:19 and in Herond.)
compound \huperpleonazÏ\ (here alone in N.T.), in later
ecclesiastical writers. The simplex \pleonazÏ\ Paul used in #Ro
5:20; 6:1 and the kindred \hupereperisseusen\ used also with \hý
charis\. Paul is fond of compounds with \huper\. For "faith in
Christ Jesus" see #Ga 3:26, for "faith and love in Christ Jesus"
as here, see #2Ti 1:13.

1:15 {Faithful is the saying} (\pistos ho logos\). Five times in
the Pastorals (#1Ti 1:15; 3:1; 4:9; Tit 3:8; 2Ti 2:11). It will
pay to note carefully \pistis, pisteuÏ, pistos\. Same use of
\pistos\ (trustworthy) applied to \logos\ in #Tit 1:9; Re 21:5;
22:6. Here and probably in #2Ti 2:11 a definite saying seems to
be referred to, possibly a quotation (\hoti\) of a current saying
quite like the Johannine type of teaching. This very phrase
(Christ coming into the world) occurs in #Joh 9:37; 11:27; 16:28;
18:37. Paul, of course, had no access to the Johannine writings,
but such "sayings" were current among the disciples. There is no
formal quotation, but "the whole phrase implies a knowledge of
Synoptic and Johannine language" (Lock) as in #Lu 5:32; Joh
12:47. {Acceptation} (\apodochýs\). Genitive case with \axios\
(worthy of). Late word (Polybius, Diod., Jos.) in N.T. only here
and #4:9. {Chief} (\prÏtos\). Not \ýn\ (I was), but \eimi\ (I
am). "It is not easy to think of any one but St. Paul as penning
these words" (White). In #1Co 15:9 he had called himself "the
least of the apostles" (\elachistos tÏn apostolÏn\). In #Eph 3:8
he refers to himself as "the less than the least of all saints"
(\tÏi elachistoterÏi pantÏn hagiÏn\). On occasion Paul would
defend himself as on a par with the twelve apostles (#Ga 2:6-10)
and superior to the Judaizers (#2Co 11:5f.; 12:11). It is not
mock humility here, but sincere appreciation of the sins of his
life (cf. #Ro 7:24) as a persecutor of the church of God (#Ga
1:13), of men and even women (#Ac 22:4f.; 26:11). He had sad
memories of those days.

1:16 {In me as chief} (\en emoi prÏtÏi\). Probably starts with
the same sense of \prÏtos\ as in verse #15 (rank), but turns to
order (first in line). Paul becomes the "specimen" sinner as an
encouragement to all who come after him. {Might shew forth}
(\endeixýtai\). First aorist middle subjunctive (purpose with
\hina\) of \endeiknumi\, to point out, for which see #Eph 2:7
(same form with \hina\). {Longsuffering} (\makrothumian\). Common
Pauline word (#2Co 6:6). {For an ensample} (\pros hupotupÏsin\).
Late and rare word (in Galen, Sext. Emp., Diog. Laert., here only
in N.T.) from late verb \hupotupoÏ\ (in papyri) to outline. So
substantive here is a sketch, rough outline. Paul is a sample of
the kind of sinners that Jesus came to save. See \hupodeigma\ in
#2Pe 2:6.

1:17 This noble doxology is a burst of gratitude for God's grace
to Paul. For other doxologies see #Ga 1:5; Ro 11:36; 16:27; Php
4:20; Eph 3:21; 1Ti 6:16. White suggests that Paul may have
often used this doxology in his prayers. Lock suggests "a Jewish
liturgical formula" (a needless suggestion in view of Paul's
wealth of doxologies seen above). For God's creative activity
(King of the ages) see #1Co 10:11; Eph 2:7; 3:9,11.
{Incorruptible} (\aphthartÏi\). As an epithet of God also in #Ro
1:23. {Invisible} (\aoratÏi\). Epithet of God in #Col 1:15.
{The only God} (\monÏi theÏi\). So #Ro 16:27; Joh 5:44; 17:3.
{For ever and ever} (\eis tous aiÏnas tÏn aiÏnÏn\). "Unto the
ages of ages." Cf. #Eph 3:21 "of the age of the ages."

1:18 {I commit} (\paratithemai\). Present middle indicative of
old and common verb, to place beside (\para\) as food on table,
in the middle to entrust (#Lu 12:48) and used by Jesus as he was
dying (#Lu 23:46). Here it is a banking figure and repeated in
#2Ti 2:2. {According to the prophecies which went before on
thee} (\kata tas proagousas epi se prophýteias\). Intransitive
use of \proagÏ\, to go before. When Timothy first comes before us
(#Ac 16:2) "he was testified to" (\emartureito\) by the
brethren. He began his ministry rich in hopes, prayers,
predictions. {That by them thou mayest war the good warfare}
(\hina strateuýi en autais týn kalýn strateian\). Cognate
accusative (\strateian\, old word from \strateuÏ\, in N.T. only
here and #2Co 4:4) with \strateuýi\ (second person singular
middle present subjunctive of \strateuÏ\, old verb chiefly in
Paul in N.T., #1Co 9:7; 2Co 10:3). As if in defensive armour.

1:19 {Holding faith and a good conscience} (\echÏn pistin kai
agathýn suneidýsin\). Possibly as a shield (#Eph 6:16) or at any
rate possessing (#Ro 2:20) faith as trust and a good conscience.
A leader expects them of his followers and must show them
himself. {Having thrust from them} (\apÏsamenoi\). First aorist
indirect middle participle of \apÏtheÏ\, to push away from one.
Old verb (see #Ro 11:1f.). {Made shipwreck} (\enauagýsan\).
First aorist active indicative of \nauageÏ\, old verb from
\nauagos\ (shipwrecked, \naus\, ship, \agnumi\, to break), to
break a ship to pieces. In N.T. only here and #2Co 11:25.
{Concerning the faith} (\peri týn pistin\). Rather, "concerning
their faith" (the article here used as a possessive pronoun, a
common Greek idiom).

1:20 {Hymenaeus} (\Humenaios\). The same heretic reappears in
#2Ti 2:17. He and Alexander are the chief "wreckers" of faith in
Ephesus. {Alexander} (\Alexandros\). Probably the same as the one
in #2Ti 4:14, but not the Jew of that name in #Ac 19:33, unless
he had become a Christian since then. {I delivered unto Satan}
(\paredÏka tÏi SatanŠi\). See this very idiom (\paradounai tÏi
SatanŠi\) in #1Co 5:5. It is a severe discipline of apostolic
authority, apparently exclusion and more than mere abandonment
(#1Th 2:18; 1Co 5:11; 2Co 2:11), though it is an obscure matter.
{That they might be taught not to blaspheme} (\hina paideuthÏsin
mý blasphýmein\). Purpose clause with \hina\ and first aorist
passive subjunctive of \paideuÏ\. For this use of this common
late verb, see #1Co 11:32; 2Co 6:9.