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1 Timoteo 6

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NCB · Nueva Biblia del Consenso

1Let all who are under the yoke as slaves consider their own masters worthy of all honor, so that the name of God and the teaching may not be blasphemed. 2Those who have believing masters must not look down on them because they are brothers; rather, they must serve them all the more, because those who benefit from their service are believers and beloved. Teach and urge these things. 3If anyone teaches a different doctrine and does not agree with the healthy words of our Lord Jesus Christ and the teaching that accords with godliness, 4he is conceited, understanding nothing, but is sick with an unhealthy obsession with controversies and word-battles, from which come envy, strife, abusive language, evil suspicions, 5and constant friction between people corrupted in mind and deprived of the truth, who suppose that godliness is a means of gain. Withdraw from such people. 6But godliness with contentment is great gain. 7For we brought nothing into the world, and it is clear that we cannot carry anything out; 8but having food and clothing, with these we will be content. 9But those who want to be rich fall into temptation and a snare, and into many foolish and harmful desires, which plunge people into ruin and destruction. 10For the love of money is a root of all kinds of evil; some, reaching for it, have been led astray from the faith and have pierced themselves through with many sorrows. 11But you, O man of God, flee these things, and pursue righteousness, godliness, faith, love, endurance, gentleness. 12Fight the good fight of the faith. Take hold of the eternal life to which you were called, and you confessed the good confession before many witnesses. 13I command you before God, who gives life to all things, and Christ Jesus, who testified the good confession before Pontius Pilate, 14to keep the commandment spotless and blameless until the appearing of our Lord Jesus Christ, 15which he will show at the proper time—the blessed and only Sovereign, the King of those who reign as kings and Lord of those who rule as lords, 16the only one having immortality, dwelling in unapproachable light, whom no human has seen nor is able to see; to whom be honor and eternal dominion. Amen. 17Command the rich in this present age not to be arrogant, nor to set their hope on the uncertainty of riches, but on the living God, who richly provides us with all things for enjoyment; 18to do good, to be rich in good works, to be generous, ready to share, 19storing up for themselves a good foundation for the future, so that they may take hold of that which is truly life. 20O Timothy, guard the deposit, turning away from the profane, empty chatter and oppositions of what is falsely named knowledge, 21which some, by professing it, have missed the mark concerning the faith.

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En qué coinciden las tradiciones

Broadly, readers affirm that the description of God dwelling in unapproachable light establishes the absolute incomprehensibility of the divine essence, and many recognize that earthly wealth is a divine stewardship obligating the rich to generously distribute their surplus rather than asserting absolute private ownership. Several traditions also view the condemnation of those using godliness for financial gain as an explicit scriptural rejection of prosperity theology, while identifying the… Inicia sesión para leer el consenso completo →

Sostenido por la mayoría, pero no por todas

  • The description of God dwelling in 'unapproachable light' establishes the absolute incomprehensibility of the divine essence. (5 affirm)

Dónde difieren las tradiciones

  • The warnings against wealth and the call to contentment establish a scriptural foundation for the vow of voluntary monastic poverty.

    catholic: AFFIRM; orthodox: QUALIFY; oriental-orthodox: AFFIRM; reformed: QUALIFY

  • The mandate to be content with basic necessities dictates a binding socio-economic ethic of simple living for all believers.

    orthodox: AFFIRM; reformed: QUALIFY; methodist: AFFIRM; anabaptist: AFFIRM

  • The promise that generous works store up a 'good foundation' teaches that good works receive heavenly rewards as fruits of faith, without meriting justification.

    catholic: QUALIFY; lutheran: AFFIRM

  • The command to 'guard the deposit' establishes the authority of the historic episcopate to preserve Sacred Tradition without substantive alteration.

    catholic: AFFIRM; orthodox: AFFIRM; anglican: QUALIFY; reformed: QUALIFY

  • The command to 'guard the deposit' is an injunction to preserve the sufficient, scriptural apostolic gospel against speculative theologies.

    catholic: QUALIFY; orthodox: QUALIFY; oriental-orthodox: QUALIFY; anglican: QUALIFY; reformed: AFFIRM; baptist: AFFIRM; pentecostal: AFFIRM

Cómo lo lee cada tradición

Cada lectura se generó de forma aislada — ninguna tradición ve la respuesta de otra.

Catholic

In the concluding chapter of this epistle, Paul offers practical and ethical instructions for various groups within the Ephesian church. He begins by exhorting Christian slaves to honor their masters, particularly those who share the faith (vv. 1-2). He then warns against false teachers who reject sound doctrine, noting that their obsession with word-battles stems from conceit and a corrupted desire to use godliness as a means for financial gain (vv. 3-5). Countering this, Paul praises 'godliness with contentment' and delivers a stark warning against the destructive snare of desiring wealth, famously declaring that 'the love of money is a root of all kinds of evil' (vv. 6-10). Addressing Timothy directly as a 'man of God,' Paul charges him to flee these vices, to fight the good fight of faith, and to keep the commandment blameless until the appearing of Christ (vv. 11-14). This charge erupts into a majestic doxology praising God's unique immortality and unapproachable light (vv. 15-16). Finally, Paul instructs the wealthy to place their hope in God rather than riches, using their wealth for good works to secure eternal life (vv. 17-19), and passionately commands Timothy to guard the deposit entrusted to him, rejecting falsely named knowledge (vv. 20-21). Reception: Within the Catholic communion, 1 Timothy 6 is a foundational text for both dogmatic theology and moral teaching. Verse 20 ('guard the deposit') is universally central to the Catholic understanding of Sacred Tradition and the Magisterium. Vincent of Lérins, in his 'Commonitorium', builds his theology of authentic doctrinal development entirely around this verse, defining the deposit (depositum fidei) as 'what has been entrusted to you, not what you have invented.' Irenaeus of Lyons, in 'Against Heresies', explicitly identifies the 'falsely called knowledge' (gnosis) of verse 20 as the esoteric claims of early Gnosticism, contrasting it with the public, apostolic deposit preserved by the bishops. In the East, the doxology of verse 16 ('dwelling in unapproachable light') is paramount for apophatic theology. Byzantine theologians, such as John of Damascus in the 'Exact Exposition of the Orthodox Faith', read this as proof of the absolute incomprehensibility of the divine essence, a mystery that remains inaccessible even as God communicates Himself through His uncreated energies. Moral theology draws heavily on the chapter's teaching regarding wealth. Thomas Aquinas, in the 'Summa Theologica', uses verse 10 ('the love of money is a root of all evils') to analyze covetousness as a capital vice that disorders the soul by preferring temporal goods to the eternal God. Concurrently, John Chrysostom's 'Homilies on 1 Timothy' powerfully shape Catholic social teaching on verses 17-19, insisting that private wealth is not an absolute right but a divine stewardship. The rich are commanded to distribute their goods, effectively converting temporal riches into an eternal foundation through almsgiving.

Eastern Orthodox

1 Timothy 6 concludes the epistle with pastoral and ethical directives. The author instructs bondservants and masters (vv. 1-2), condemns false teachers motivated by pride and financial gain (vv. 3-5), and contrasts the love of money with godly contentment (vv. 6-10). A direct exhortation to Timothy follows (vv. 11-16), culminating in a doxology affirming God's solitary immortality and unapproachable majesty. Finally, the chapter instructs the wealthy to practice generosity (vv. 17-19) and charges Timothy to guard the apostolic deposit against false knowledge (vv. 20-21). Reception: Eastern Orthodox reception centers heavily on the doxology of verse 16 and the concluding charge of verse 20. Verse 16, declaring that God dwells in unapproachable light and cannot be seen, is a cardinal text for Orthodox apophatic theology. St. John Chrysostom cites this to argue that God's inner essence is absolutely incomprehensible to both humans and angels. Later, St. Gregory Palamas relies on this unapproachable light to articulate the essence-energies distinction, teaching that while God's essence remains forever unseeable, believers can participate in His uncreated energies. Verses 6-10 and 17-19 are foundational to Orthodox asceticism and its social vision; Chrysostom preaches that wealth is an illusion (v. 7) and that true riches are found only in almsgiving and detachment. Finally, verse 20's command to guard the deposit (paratheke) and avoid falsely called knowledge (gnosis) provides a biblical basis for Holy Tradition. St. Irenaeus of Lyons viewed this as a direct condemnation of Gnosticism, a principle the Orthodox Church extends to all deviations from the patristic consensus.

Oriental Orthodox

The epistle concludes with practical and theological instructions for Timothy. It regulates the conduct of enslaved believers (vv. 1-2), condemns false teachers who exploit religion for financial gain (vv. 3-5), and contrasts their greed with the virtue of contentment (vv. 6-8). The pursuit of wealth is diagnosed as a spiritually fatal trap and the root of all kinds of evil (vv. 9-10). Timothy is solemnly charged to pursue virtue, fight the good fight of faith, and remain blameless before the transcendent God who dwells in unapproachable light (vv. 11-16). A final directive instructing the wealthy to be generous (vv. 17-19) precedes the closing command to guard the apostolic deposit and avoid false knowledge (vv. 20-21). Reception: The Oriental Orthodox tradition receives this chapter as a dual pillar for its rigorous ascetic life and its dogmatic fidelity. The warnings against the love of money and the call to contentment with mere 'food and clothing' (vv. 6-10) are deeply woven into the fabric of Coptic, Ethiopian, and Syriac monasticism. Ascetic writers like Isaac the Syrian read these verses as a mandate for voluntary poverty, teaching that the desire for wealth fundamentally disrupts the soul's capacity to seek God. Theologically, the doxology in verse 16 ('dwelling in unapproachable light, whom no man has seen') is heavily utilized by Cyril of Alexandria to safeguard the absolute transcendence and incomprehensibility of the divine nature—a nature the Son shares fully, which makes the condescension of His incarnation all the more wondrous. Furthermore, the injunction to 'guard the deposit' and avoid 'knowledge falsely so called' (v. 20) is invoked by miaphysite fathers like Severus of Antioch as a strict command to maintain the orthodox Christological inheritance of the first three Ecumenical Councils against later theological innovations, which they viewed as profane philosophical overreach.

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El mismo capítulo en 7 traducciones de dominio público.

WEB · World English Bible

1Let as many as are bondservants under the yoke count their own masters worthy of all honor, that the name of God and the doctrine not be blasphemed. 2Those who have believing masters, let them not despise them because they are brothers, but rather let them serve them, because those who partake of the benefit are believing and beloved. Teach and exhort these things. 3If anyone teaches a different doctrine and doesn’t consent to sound words, the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, 4he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, insulting, evil suspicions, 5constant friction of people of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself from such. 6But godliness with contentment is great gain. 7For we brought nothing into the world, and we certainly can’t carry anything out. 8But having food and clothing, we will be content with that. 9But those who are determined to be rich fall into a temptation, a snare, and many foolish and harmful lusts, such as drown men in ruin and destruction. 10For the love of money is a root of all kinds of evil. Some have been led astray from the faith in their greed, and have pierced themselves through with many sorrows. 11But you, man of God, flee these things, and follow after righteousness, godliness, faith, love, perseverance, and gentleness. 12Fight the good fight of faith. Take hold of the eternal life to which you were called, and you confessed the good confession in the sight of many witnesses. 13I command you before God who gives life to all things, and before Christ Jesus who before Pontius Pilate testified the good confession, 14that you keep the commandment without spot, blameless until the appearing of our Lord Jesus Christ, 15which at the right time he will show, who is the blessed and only Ruler, the King of kings and Lord of lords. 16He alone has immortality, dwelling in unapproachable light, whom no man has seen nor can see, to whom be honor and eternal power. Amen. 17Charge those who are rich in this present age that they not be arrogant, nor have their hope set on the uncertainty of riches, but on the living God, who richly provides us with everything to enjoy; 18that they do good, that they be rich in good works, that they be ready to distribute, willing to share; 19laying up in store for themselves a good foundation against the time to come, that they may lay hold of eternal life. 20Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of what is falsely called knowledge, 21which some profess, and thus have wandered from the faith. Grace be with you. Amen.

KJV · King James Version

1Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed. 2And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort. 3If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; 4He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, 5Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself. 6But godliness with contentment is great gain. 7For we brought nothing into this world, and it is certain we can carry nothing out. 8And having food and raiment let us be therewith content. 9But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. 10For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. 11But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. 12Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses. 13I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession; 14That thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ: 15Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords; 16Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen. 17Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; 18That they do good, that they be rich in good works, ready to distribute, willing to communicate; 19Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. 20O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called: 21Which some professing have erred concerning the faith. Grace be with thee. Amen. The first to Timothy was written from Laodicea, which is the chiefest city of Phrygia Pacatiana.

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Diferencias que cambian el significado (51)
  • v1 [grammatical]: Rephrases the imperative 'count/reckon' and the conjunction 'lest' vs 'that...not' — “honor” (WEB, ASV, WEBSTER) vs “honour that” (KJV, DARBY) vs “let them reckon” (YLT) vs “lest” (DRC)
  • v1 [textual]: Identifies the divine title as either 'God' or 'the Lord' — “God” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “the Lord” (DRC)
  • v2 [stylistic]: Varies the phrasing of the relative clause and the connecting conjunction — “And they that have” (KJV, ASV, DARBY, WEBSTER) vs “Those who” (WEB) vs “those having” (YLT) vs “But” (DRC)
  • v2 [stylistic]: Uses older versus modern English for male siblings/fellow believers — “brethren” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “brothers” (WEB)
  • v2 [grammatical]: Translates the imperative 'serve' with varying auxiliary constructions and intensifiers — “let” (WEB, ASV, YLT) vs “rather do” (KJV, WEBSTER) vs “let them the serve” (DARBY) vs “serve” (DRC)
  • v2 [lexical]: Translates the verb for 'serve' as a verb phrase, a noun phrase ('do service'), or with added adverbs — “service” (KJV, WEBSTER) vs “serve them” (WEB) vs “serve them the rather” (ASV) vs “serve” (YLT) vs “with subjection” (DARBY) vs “the rather” (DRC)
  • v2 [grammatical]: Alters the tense/mood of the imperatives or the word order of the object — “exhort” (KJV, ASV, DARBY, WEBSTER, DRC) vs “these things” (WEB) vs “exhorting” (YLT)
  • v3 [grammatical]: Varies the form of the verb 'consent' or 'accede' and the position of the negative — “consent not” (KJV, DRC) vs “consenteth” (ASV, WEBSTER) vs “doesn’t” (WEB) vs “do consent” (YLT) vs “do accede” (DARBY)
  • v3 [lexical]: Translates the adjective describing the words as 'sound' or 'wholesome' — “sound” (WEB, ASV, YLT, DARBY, DRC) vs “wholesome words even the” (KJV, WEBSTER)
  • v3 [lexical]: Translates the Greek word for religious reverence as 'godliness' or 'piety' — “godliness” (WEB, KJV, ASV, WEBSTER, DRC) vs “piety” (YLT, DARBY)
  • v4 [lexical]: Translates the term for arrogance as 'proud', 'puffed up', or 'conceited' — “proud” (KJV, YLT, WEBSTER, DRC) vs “puffed up” (ASV, DARBY) vs “conceited” (WEB)
  • v4 [lexical]: Translates the idiom for unhealthy interest in controversies as 'doting', 'sick', or 'obsessed', and the subject matter as 'questions', 'arguments', or 'questionings' — “doting about questions” (KJV, YLT, WEBSTER) vs “sick” (DARBY, DRC) vs “obsessed with arguments disputes” (WEB) vs “questionings” (ASV)
  • v5 [lexical]: Translates the term for continuous quarreling with various nouns describing friction or disputing — “Perverse disputings” (KJV, WEBSTER) vs “wranglings” (ASV, YLT) vs “constant friction” (WEB) vs “constant quarrellings” (DARBY) vs “Conflicts” (DRC)
  • v5 [grammatical]: Varies between using an adjective modifying 'men'/'people' or a participle for 'corrupted in mind' — “corrupted in mind” (ASV, DARBY, DRC) vs “men of corrupt minds” (KJV, WEBSTER) vs “people” (WEB) vs “wholly corrupted in mind” (YLT)
  • v5 [lexical]: Translates the concept of being deprived of truth as 'destitute' or 'bereft' — “destitute” (WEB, KJV, YLT, DARBY, WEBSTER) vs “bereft” (ASV) vs “who are” (DRC)
  • v6 [lexical]: Translates the term for religious reverence as 'godliness' or 'piety' — “godliness with contentment” (WEB, KJV, ASV, WEBSTER, DRC) vs “it” (YLT) vs “piety” (DARBY)
  • v7 [grammatical]: Varies the demonstrative or definite article indicating 'the world' or 'this world' — “the” (WEB, ASV, YLT, DARBY) vs “this” (KJV, WEBSTER, DRC)
  • v7 [grammatical]: Uses double negation ('neither...anything') versus a negative pronoun ('nothing') — “nothing” (KJV, YLT, WEBSTER, DRC) vs “anything” (WEB, ASV, DARBY)
  • v8 [lexical]: Translates the transitional conjunction — “But” (WEB, ASV, YLT, DARBY, DRC) vs “And” (KJV, WEBSTER)
  • v8 [lexical]: Translates the term for nourishment as 'food' or 'sustenance' — “food” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “sustenance” (DARBY)
  • v9 [lexical]: Translates the adjective describing the lusts as 'foolish', 'unwise', or 'unprofitable' — “foolish” (WEB, KJV, ASV, WEBSTER) vs “desires” (YLT) vs “unwise” (DARBY) vs “unprofitable” (DRC)
  • v9 [lexical]: Varies the translation of the relative clause describing how the desires submerge people in ruin — “hurtful lusts which drown” (KJV, WEBSTER) vs “harmful such as” (WEB) vs “such as” (ASV) vs “that sink” (YLT) vs “plunge” (DARBY) vs “desires” (DRC)
  • v9 [lexical]: Translates the preposition and first noun in the phrase for ruin and destruction — “in destruction” (KJV, ASV, WEBSTER) vs “into” (DARBY, DRC) vs “ruin” (WEB) vs “into ruin” (YLT)
  • v9 [lexical]: Translates the second noun describing ultimate loss or ruin — “perdition” (KJV, ASV, WEBSTER, DRC) vs “destruction” (WEB, YLT) vs “ruin” (DARBY)
  • v10 [lexical]: Translates the term for fondness of money as 'love' or 'desire' — “the love” (WEB, KJV, ASV, DARBY, WEBSTER) vs “a root” (YLT) vs “desire” (DRC)
  • v10 [grammatical]: Varies the article before 'root' (definite vs indefinite) — “the root” (KJV, DARBY, WEBSTER, DRC) vs “a” (WEB, ASV) vs “love” (YLT)
  • v11 [stylistic]: Varies the pronoun form and the conjunction for the direct address — “But thou O” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you” (WEB) vs “and” (YLT)
  • v11 [lexical]: Translates the imperative 'follow after'/'pursue' and virtues like 'righteousness'/'justice' and 'godliness'/'piety' — “follow after righteousness godliness” (WEB, KJV, ASV, WEBSTER) vs “pursue piety” (YLT, DARBY) vs “pursue justice” (DRC)
  • v11 [lexical]: Translates the final virtues in the list, choosing between 'patience'/'perseverance', 'meekness'/'gentleness', and 'love'/'charity' — “love patience meekness” (KJV, ASV, WEBSTER) vs “perseverance and gentleness” (WEB) vs “endurance” (YLT) vs “endurance of spirit” (DARBY) vs “charity mildness” (DRC)
  • v12 [lexical]: Translates the imperative verb for engaging in the contest as 'fight', 'strive', or 'strive earnestly' — “Fight” (WEB, KJV, ASV, WEBSTER, DRC) vs “be striving” (YLT) vs “Strive earnestly in” (DARBY)
  • v12 [lexical]: Translates the noun for the contest or struggle as 'fight', 'strife', or 'conflict' — “fight” (WEB, KJV, ASV, WEBSTER, DRC) vs “strife” (YLT) vs “conflict” (DARBY)
  • v12 [lexical]: Translates the imperative to grasp eternal life as 'lay hold' or 'take hold', with varied tense — “lay” (KJV, ASV, DARBY, WEBSTER, DRC) vs “Take” (WEB) vs “be laying” (YLT)
  • v12 [grammatical]: Varies the prepositions and articles connecting the verb to 'eternal life' — “on eternal” (KJV, WEBSTER, DRC) vs “the” (ASV, YLT) vs “of the” (WEB) vs “of” (DARBY)
  • v13 [lexical]: Translates the participle describing God's life-giving action — “quickeneth” (KJV, DRC) vs “gives life to” (WEB) vs “giveth life to” (ASV) vs “is making” (YLT) vs “preserves” (DARBY) vs “maketh alive” (WEBSTER)
  • v13 [lexical]: Translates the preposition regarding Pontius Pilate and the verb for testifying — “before” (WEB, KJV, ASV, WEBSTER) vs “did testify” (YLT) vs “witnessed” (DARBY) vs “gave testimony under” (DRC)
  • v14 [stylistic]: Uses older versus modern English second-person pronouns — “thou” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you” (WEB)
  • v15 [lexical]: Translates the title for the sovereign as 'Potentate', 'Ruler', or 'Mighty' — “Potentate” (KJV, ASV, YLT, WEBSTER) vs “Ruler” (WEB) vs “Ruler shall shew” (DARBY) vs “Mighty” (DRC)
  • v15 [lexical]: Translates the participle/noun for rulers as 'kings' or 'those that reign' — “kings” (WEB, KJV, ASV, WEBSTER, DRC) vs “the” (YLT) vs “those that reign” (DARBY)
  • v15 [lexical]: Translates the participle/noun for lords as 'lords' or 'those that exercise lordship' — “lords” (WEB, KJV, ASV, WEBSTER, DRC) vs “the” (YLT) vs “those that exercise lordship” (DARBY)
  • v16 [grammatical]: Varies the phrasing of the relative pronoun and the verb expressing exclusive possession of immortality — “Who only hath” (KJV, ASV, WEBSTER, DRC) vs “He alone has” (WEB) vs “is having” (YLT) vs “has” (DARBY)
  • v16 [lexical]: Translates the capacity to see as 'can' or 'is able to' — “can” (WEB, KJV, ASV, WEBSTER, DRC) vs “is able to” (YLT, DARBY)
  • v16 [grammatical]: Varies the implied copula verb in the doxology — “honor” (WEB, ASV, WEBSTER) vs “be honour” (KJV, DARBY, DRC) vs “is” (YLT)
  • v16 [lexical]: Translates the term for dominion or power and the adjective for its eternal nature — “eternal” (WEB, ASV) vs “power everlasting” (KJV, WEBSTER) vs “might age-during” (YLT) vs “eternal might” (DARBY) vs “empire” (DRC)
  • v17 [grammatical]: Varies the phrasing of the command and the substantive adjective 'rich' — “Charge them that are” (KJV, ASV, WEBSTER) vs “those who” (WEB) vs “Those” (YLT) vs “Enjoin on those” (DARBY) vs “the” (DRC)
  • v17 [lexical]: Translates the injunction against pride as not being 'highminded' or 'arrogant' — “highminded” (KJV, ASV, WEBSTER) vs “to be” (YLT, DARBY, DRC) vs “be arrogant” (WEB)
  • v18 [grammatical]: Translates the infinitive construction with 'that they' plus subjunctive or simply 'to' — “That they” (WEB, KJV, ASV, WEBSTER) vs “to” (YLT, DARBY, DRC)
  • v18 [lexical]: Translates the concept of generosity as 'communicate', 'share', or 'impart to others' — “communicate” (KJV, ASV, YLT, WEBSTER) vs “share” (WEB) vs “of their substance” (DARBY) vs “to others” (DRC)
  • v19 [lexical]: Translates the preposition relating the foundation to the future time — “against” (WEB, KJV, ASV, WEBSTER, DRC) vs “for” (YLT, DARBY)
  • v19 [lexical]: Translates the phrase for the impending age as 'time to come' or 'future' — “time to come” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “future” (DARBY)
  • v19 [textual]: Translates the descriptor of life, reflecting a textual variant between 'eternal life' and 'that which is truly life' — “on eternal” (KJV, WEBSTER) vs “the” (ASV, YLT) vs “of” (WEB) vs “of what is really” (DARBY) vs “the true” (DRC)
  • v20 [lexical]: Translates the phrase characterizing the false teaching as 'falsely called knowledge' or 'science falsely so called' — “science falsely so called” (KJV, WEBSTER) vs “what is knowledge” (WEB) vs “the knowledge which is” (ASV) vs “the falsely-named knowledge” (YLT) vs “false-named knowledge” (DARBY) vs “knowledge” (DRC)

Detrás de esta página

Texto fuente. Greek (TAGNT, public-domain critical text). Greek text primarily reflecting the Nestle-Aland/SBLGNT critical text tradition (e.g., πραϋπαθίαν in v. 11, τῆς ὄντως ζωῆς in v. 19), but incorporating the Textus Receptus reading 'Ἀφίστασο ἀπὸ τῶν τοιούτων' at the end of verse 5, and entirely omitting the final benediction ('ἡ χάρις μεθ' ὑμῶν') in verse 21.

Nombres divinos: Theos (God), Kyrios (Lord).

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Academic textual-historical analysis

In its immediate literary and socio-historical setting, 1 Timothy 6 functions as a community-regulating mandate concluding a Pastoral Epistle. The author addresses the integration of the Christian community into the broader Greco-Roman social order, beginning with instructions for enslaved Christians to honor their masters—especially believing ones—to protect the public reputation of the community (vv. 1-2). The text then fiercely polemicizes against rival teachers, characterizing them as driven by financial greed and an obsession with 'disputes of words' (vv. 3-5). To counter this, the author adopts terminology from Hellenistic popular philosophy, particularly the Cynic-Stoic ideal of 'contentment' (autarkeia), to argue that godliness is not a means to wealth (vv. 6-8). The warning that the 'love of money is a root of all kinds of evil' (v. 10) reflects a well-known ancient moral maxim. The chapter shifts to a formal exhortation to 'Timothy' using athletic and martial metaphors ('fight the good fight,' v. 12) and elevated, likely traditional hymnic language praising God's invisibility, immortality, and supreme sovereignty (vv. 15-16). After practical instructions for wealthy community members to use their resources philanthropically (vv. 17-19), the epistle closes with a specific warning to guard the deposit of faith against 'oppositions [antitheseis] of what is falsely called knowledge [gnōseōs]' (vv. 20-21).

Jewish interpretation

1 Timothy 6 is not part of the Hebrew Bible and is therefore entirely absent from the Jewish scriptural canon. From a Jewish historical perspective, the immediate context of this chapter is that of a Hellenistic Christian pastoral letter, though it relies heavily on shared Greco-Roman and Jewish wisdom motifs regarding the ethics of wealth, contentment, and doxological praise.

Latter-day Saint

The epistle concludes with pastoral instructions regarding the social dynamics between servants and masters (vv. 1-2), a sharp condemnation of false teachers who generate strife and seek financial gain from religion (vv. 3-5), and a profound warning about the spiritual dangers of wealth (vv. 6-10). Timothy is charged to flee these temptations, pursue righteousness, fight the good fight of faith, and rigorously guard the doctrinal deposit entrusted to him until the glorious appearing of Jesus Christ (vv. 11-21).

Jehovah's Witnesses

In this closing chapter, Paul provides Timothy with pastoral instructions regarding the conduct of Christian slaves and issues severe warnings against false teachers who view piety as a means to financial profit. He heavily contrasts the destructive love of money with the value of godliness and contentment. Paul then charges Timothy to fight the good fight of faith, delivering a majestic doxology about the sovereign and immortal ruler, before concluding with instructions for the wealthy and a final warning to guard the faith against falsely called knowledge.

Decisiones de traducción que tomó la NCB (23)
  • v1: God — Follows the majority textual witnesses and the provided Greek text reading θεοῦ rather than κυρίου.
  • v1: consider — Modernizes the imperative verb for clarity and a dignified contemporary register.
  • v2: serve them all the more — Renders μᾶλλον accurately in contemporary English to show intensified service rather than a simple alternative.
  • v3: healthy words — Translates ὑγιαίνουσιν literally to set up the conceptual and lexical contrast with the 'sick' false teacher in the following verse.
  • v4: sick with an unhealthy obsession — Highlights the metaphorical contrast with 'healthy' words in verse 3 by explicitly rendering the medical nuance of νοσῶν in conjunction with the preposition.
  • v5: constant friction — Translates διαπαρατριβαὶ to capture the ongoing rubbing together or mutual irritation implied by the compound noun.
  • v5: Withdraw from such people — Translates the Textus Receptus addition Ἀφίστασο ἀπὸ τῶν τοιούτων strictly because it is present in the provided source text, despite its absence in modern critical editions.
  • v7: we cannot carry anything out — Resolves the Greek double negative and explicit δῆλον ὅτι into smooth, contemporary English syntax.
  • v8: with these we will be content — Renders the future passive grammatically, making a deliberate choice touching the dispute among traditions over whether this dictates voluntary monastic poverty or a universal socio-economic ethic.
  • v9: ruin and destruction — Maintains the strong synonymous pairing of ὄλεθρον καὶ ἀπώλειαν with contemporary vocabulary without archaic theological jargon.
  • v10: a root — Follows the anarthrous construction of ῥίζα in Greek, indicating money is one fundamental source of evils, not exclusively the sole one.
  • v11: But you, O — Retains the vocative interjection 'O' to preserve the elevated, hortatory tone of the source text while updating the pronoun.
  • v12: confessed the good confession — Translates the figura etymologica directly, making a deliberate choice touching the dispute among traditions over whether this historical act specifically refers to a requirement for believer's baptism.
  • v14: you — Updates archaic second-person pronouns to genuinely contemporary English.
  • v15: King of those who reign as kings and Lord of those who rule as lords — Preserves the source-language figura etymologica, translating the participial forms explicitly rather than flattening them into simple nouns.
  • v16: the only one having — Accurately reflects the articular substantive participle ὁ μόνος ἔχων without resolving it into a finite relative clause.
  • v17: Command the rich — Renders the substantive adjective τοῖς πλουσίοις directly and concisely.
  • v18: generous, ready to share — Translates εὐμεταδότους and κοινωνικούς concisely without relying on archaic 'communicate' for generosity.
  • v19: storing up — Chooses 'storing up' to render the active participle actively, making a deliberate choice touching the dispute among traditions over whether this establishes merited justification or merely rewarded fruits of faith.
  • v19: that which is truly life — Follows the critical text reading τῆς ὄντως ζωῆς, noting the academic recognition of its philosophical phrasing, over the variant αἰωνίου ζωῆς.
  • v20: guard the deposit — Translates παραθήκην directly as 'deposit' to reflect its status as a technical term, making a deliberate choice disputed among traditions over whether this commands preserving the historic episcopate's Sacred Tradition or just the scriptural apostolic gospel.
  • v20: falsely named knowledge — Translates the compound pseudōnymou gnōseōs literally, making a deliberate choice touching the dispute among traditions over whether this historically refers exclusively to early second-century Gnosticism.
  • v21: Omit benediction — Omits the final grace benediction entirely because it does not appear in the provided original-language text for this verse.
Límites que vale la pena conocer
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

Ver el proceso completo paso a paso → · Generado por IA el Oct 21, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)