1 Timothy
Chapter 1

1 1 Paul, an apostle of Christ Jesus by command of God our savior and of Christ Jesus our hope,

奉我们的救主天主，和作我们希望的基督耶稣的命，作基督耶稣宗徒的保禄，

2 to Timothy, my true child in faith: grace, mercy, and peace from God the Father and Christ Jesus our Lord.

致书给在信德上作我真子的弟茂德。愿恩宠、仁慈与平安，由天主父和我们的主基督耶稣赐与你！

3 2 I repeat the request I made of you when I was on my way to Macedonia, that you stay in Ephesus to instruct certain people not to teach false doctrines

当我往马其顿去的时候，曾请求你留在厄弗所，为的是要你训令某些人，不要讲异端道理，

4 3 or to concern themselves with myths and endless genealogies, which promote speculations rather than the plan of God that is to be received by faith.

也不要探求无稽的传说，以及无穷尽的祖谱，因为这些事只会激起争辩，对于天主所立的那基于信德的救世计划，毫无益处。

5 The aim of this instruction is love from a pure heart, a good conscience, and a sincere faith.

这训令的目的就是爱，即由纯洁的心、光明磊落的良心和真诚的信仰所发出的爱；

6 Some people have deviated from these and turned to meaningless talk,

但有些人离开这些而转向了空谈；

7 wanting to be teachers of the law, but without understanding either what they are saying or what they assert with such assurance.

他们愿意充当法学士，却不明白自己所说和所主张的是什么事。

8 4 We know that the law is good, provided that one uses it as law,

我们知道法律原是好的，只要人用的合法；

9 with the understanding that law is meant not for a righteous person but for the lawless and unruly, the godless and sinful, the unholy and profane, those who kill their fathers or mothers, murderers,

我们也知道法律不是为义人立的，而是为叛逆和不服从的，为不虔敬和犯罪的，为不敬神和渎圣的，为弒父弒母的，为杀人的，

10 the unchaste, sodomites, 5 kidnapers, liars, perjurers, and whatever else is opposed to sound teaching,

为犯奸淫的，为行男色的，为拐卖人口的，为说谎言的，为发虚誓的，并为其他相反建全道理的事而立的；

11 according to the glorious gospel of the blessed God, with which I have been entrusted.

这道理是按着真福的天主所托给我的光荣福音而宣讲的。

12 6 I am grateful to him who has strengthened me, Christ Jesus our Lord, because he considered me trustworthy in appointing me to the ministry.

我感谢那赐予我能力的我们的主基督耶稣，因为衪认为我忠信，就派定了我服役。

13 I was once a blasphemer and a persecutor and an arrogant man, but I have been mercifully treated because I acted out of ignorance in my unbelief.

原先我是个亵渎者、迫害者和施暴者；但是我蒙受了怜悯，因为我当时是在不信之中，出于无知而做了那些事。

14 Indeed, the grace of our Lord has been abundant, along with the faith and love that are in Christ Jesus.

然而我们主的恩宠对我格外丰厚，使我在耶稣基督内有了信和爱。

15 This saying is trustworthy 7 and deserves full acceptance: Christ Jesus came into the world to save sinners. Of these I am the foremost.

这话是确实的，值得完全接纳：就是基督耶稣到世界上来，是为拯救罪人；而我就是其中的魁首。

16 But for that reason I was mercifully treated, so that in me, as the foremost, Christ Jesus might display all his patience as an example for those who would come to believe in him for everlasting life.

但是我所以蒙受了怜悯，是为使基督耶稣在我这个魁首身上，显示他的完全坚忍，为给将来信靠他而获永生的人一个榜样。

17 To the king of ages, 8 incorruptible, invisible, the only God, honor and glory forever and ever. Amen.

愿尊崇和光荣归于万世的君王，那不死不灭，不可见的惟一天主，于无穷之世！阿们。

18 9 10 I entrust this charge to you, Timothy, my child, in accordance with the prophetic words once spoken about you. Through them may you fight a good fight

我儿弟茂德！我根据以前指着你所说过的那些预言，把这训令委托给你，为叫你借此打这场好仗，

19 by having faith and a good conscience. Some, by rejecting conscience, have made a shipwreck of their faith,

保持信德和良心纯洁；有些人竟摈弃了良心，而在信德上遭了船破之灾；

20 among them Hymenaeus 11 and Alexander, whom I have handed over to Satan to be taught not to blaspheme.

其中有依默纳约和亚历山大，我已把他们交给撒殚，为叫他们学习不再亵渎。



Footnotes(注解)

1 [1-2] For the Pauline use of the conventional epistolary form, see the note on Romans 1:1-7.

2 [3-7] Here Timothy's initial task in Ephesus (cf Acts 20:17-35) is outlined: to suppress the idle religious speculations, probably about Old Testament figures (1 Tim 1:3-4, but see the note on 1 Tim 6:20-21), which do not contribute to the development of love within the community (1 Tim 1:5) but rather encourage similar useless conjectures (1 Tim 1:6-7).

3 [4] The plan of God that is to be received by faith: the Greek may also possibly mean "God's trustworthy plan" or "the training in faith that God requires."

4 [8-11] Those responsible for the speculations that are to be suppressed by Timothy do not present the Old Testament from the Christian viewpoint. The Christian values the Old Testament not as a system of law but as the first stage in God's revelation of his saving plan, which is brought to fulfillment in the good news of salvation through faith in Jesus Christ.

5 [10] Sodomites: see 1 Cor 6:9 and the note there.

6 [12-17] Present gratitude for the Christian apostleship leads Paul to recall an earlier time when he had been a fierce persecutor of the Christian communities (cf Acts 26:9-11) until his conversion by intervention of divine mercy through the appearance of Jesus. This and his subsequent apostolic experience testify to the saving purpose of Jesus' incarnation. The fact of his former ignorance of the truth has not kept the apostle from regarding himself as having been the worst of sinners (1 Tim 1:15). Yet he was chosen to be an apostle, that God might manifest his firm will to save sinful humanity through Jesus Christ (1 Tim 1:16). The recounting of so great a mystery leads to a spontaneous outpouring of adoration (1 Tim 1:17).

7 [15] This saying is trustworthy: this phrase regularly introduces in the Pastorals a basic truth of early Christian faith; cf 1 Tim 3:1; 4:9; 2 Tim 2:11; Titus 3:8.

8 [17] King of ages: through Semitic influence, the Greek expression could mean "everlasting king"; it could also mean "king of the universe."

9 [18-20] Timothy is to be mindful of his calling, which is here compared to the way Barnabas and Saul were designated by Christ as prophets for missionary service; cf Acts 13:1-3. Such is probably the sense of the allusion to the prophetic words (1 Tim 1:18). His task is not to yield, whether in doctrine or in conduct, to erroneous opinions, taking warning from what has already happened at Ephesus in the case of Hymenaeus and Alexander (1 Tim 1:19-20).

10 [18] The prophetic words once spoken about you: the Greek may also be translated, "the prophecies that led (me) to you." It probably refers to testimonies given by charismatic figures in the Christian communities. Fight a good fight: this translation preserves the play on words in Greek. The Greek terms imply a lengthy engagement in battle and might well be translated "wage a good campaign."

11 [20] Hymenaeus: mentioned in 2 Tim 2:17 as saying that the resurrection has already taken place (in baptism). Alexander: probably the Alexander mentioned in 2 Tim 4:14 as the coppersmith who "did me a great deal of harm." Whom I have handed over to Satan: the same terms are used in the condemnation of the incestuous man in 1 Cor 5:5.

1 Timothy
Chapter 2

1 1 First of all, then, I ask that supplications, prayers, petitions, and thanksgivings be offered for everyone,

首先我劝导众人，要为一切人恳求、祈祷、转求和谢恩，

2 for kings and for all in authority, that we may lead a quiet and tranquil life in all devotion and dignity.

并为众君王和一切有权位的人，为叫我们能以全心的虔敬和端庄，度宁静平安的生活。

3 This is good and pleasing to God our savior,

这原是美好的，并在我们的救主天主面前是蒙受悦纳的。

4 who wills everyone to be saved and to come to knowledge of the truth.

因为他愿意所有的人都得救，并得以认识真理，

5 For there is one God. There is also one mediator between God and the human race, Christ Jesus, himself human,

因为天主只有一个，在天主与人之间的中保也只有一个，就是降生成人的基督耶稣，

6 who gave himself as ransom for all. This was the testimony 2 at the proper time.

他奉献了自己，为众人作赎价：这事在所规定的时期已被证实，

7 For this I was appointed preacher and apostle (I am speaking the truth, I am not lying), teacher of the Gentiles in faith and truth.

而我也是为了这事，被立为宣道者和宗徒──我说的是实话，并非说谎──在信仰和真理上，做了外邦人的教师。

8 3 It is my wish, then, that in every place the men should pray, lifting up holy hands, without anger or argument.

我愿意男人们在各地举起圣洁的手祈祷，不应发怒和争吵；

9 Similarly, (too,) women should adorn themselves with proper conduct, with modesty and self-control, not with braided hairstyles and gold ornaments, or pearls, or expensive clothes,

又愿意女人们服装端正，以廉耻和庄重装饰自己，不要用卷发和金饰，或珍珠和极奢华的服装，

10 but rather, as befits women who profess reverence for God, with good deeds.

而要以善行装饰自己，这才合乎称为虔敬天主的女人。

11 A woman must receive instruction silently and under complete control.

女人要在沉静中受教，事事服从。

12 I do not permit a woman to teach or to have authority over a man. 4 She must be quiet.

我不准许女人施教，也不准许她管辖男人，但要她安于沉静，

13 For Adam was formed first, then Eve.

因为亚当是先受造的，以后才是厄娃。

14 Further, Adam was not deceived, but the woman was deceived and transgressed.

亚当没有受骗，受骗陷于背命之罪的是女人。

15 But she will be saved through motherhood, provided women persevere in faith and love and holiness, with self-control.

但她若持守信德、爱德、圣德和庄重，借着生育，必能获救。




Footnotes(注解)

1 [1-7] This marked insistence that the liturgical prayer of the community concern itself with the needs of all, whether Christian or not, and especially of those in authority, may imply that a disposition existed at Ephesus to refuse prayer for pagans. In actuality, such prayer aids the community to achieve peaceful relationships with non-Christians (1 Tim 2:2) and contributes to salvation, since it derives its value from the presence within the community of Christ, who is the one and only savior of all (1 Tim 2:3-6). The vital apostolic mission to the Gentiles (1 Tim 2:7) reflects Christ's purpose of universal salvation. 1 Tim 2:5 contains what may well have been a very primitive creed. Some interpreters have called it a Christian version of the Jewish shema: "Hear, O Israel, the is our God, the alone . . ." (Deut 6:4-5). The assertion in 1 Tim 2:7, "I am speaking the truth, I am not lying," reminds one of similar affirmations in Romans 9:1; 2 Cor 11:31; and Gal 1:20.

2 [6] The testimony: to make sense of this overly concise phrase, many manuscripts supply "to which" (or "to whom"); two others add "was given." The translation has supplied "this was."

3 [8-15] The prayer of the community should be unmarred by internal dissension (1 Tim 2:8); cf Matthew 5:21-26; 6:14; Mark 11:25. At the liturgical assembly the dress of women should be appropriate to the occasion (2 Tim 2:9); their chief adornment is to be reputation for good works (2 Tim 2:10). Women are not to take part in the charismatic activity of the assembly (1 Tim 2:11-12; cf 1 Cor 14:34) or exercise authority; their conduct there should reflect the role of man's helpmate (2 Tim 2:13; cf Genesis 2:18) and not the later relationship of Eve to Adam (2 Tim 2:14; cf Genesis 3:6-7). As long as women perform their role as wives and mothers in faith and love, their salvation is assured (2 Tim 2:15).

4 [12] A man: this could also mean "her husband."

1 Timothy
Chapter 3

1 1 This saying is trustworthy: 2 whoever aspires to the office of bishop desires a noble task.

谁若向往监督的职分，是渴望一件善事：这话是确实的。

2 Therefore, a bishop must be irreproachable, married only once, temperate, self-controlled, decent, hospitable, able to teach,

那么，监督必须是无可指摘的，只作过一个妻子的丈夫，有节制，应慎重，端庄，好客，善于教导；

3 not a drunkard, not aggressive, but gentle, not contentious, not a lover of money.

不嗜酒，不暴戾，而应温良和善，不贪爱钱财，

4 He must manage his own household well, keeping his children under control with perfect dignity;

善于管理自己的家庭，使子女们服从，凡事端庄；

5 for if a man does not know how to manage his own household, how can he take care of the church of God?

谁若不知管理自己的家庭，如何能照管天主的教会？

6 He should not be a recent convert, so that he may not become conceited and thus incur the devil's punishment. 3

不可是新奉教的，怕他妄自尊大，而陷于魔鬼所受的判决，

7 He must also have a good reputation among outsiders, so that he may not fall into disgrace, the devil's trap.

并且在外人中也必须有好声望，怕他遭人诽谤，落入魔鬼的罗网。

8 4 Similarly, deacons must be dignified, not deceitful, not addicted to drink, not greedy for sordid gain,

执事也必须端庄，不一口两舌，不饮酒过度，不贪赃；

9 holding fast to the mystery of the faith with a clear conscience.

以纯洁的良心，保持信德的奥迹。

10 Moreover, they should be tested first; then, if there is nothing against them, let them serve as deacons.

这些人应当先受试验，如果无瑕可指，然后才能作执事。

11 Women, 5 similarly, should be dignified, not slanderers, but temperate and faithful in everything.

女人也必须端庄，不谗谤；有节制，凡事忠信。

12 Deacons may be married only once and must manage their children and their households well.

执事应当只作过一个妻子的丈夫，善于管理自己子女和家庭，

13 Thus those who serve well as deacons gain good standing and much confidence in their faith in Christ Jesus.

因为善于服务的，自可获得优越的品位，而大胆宣扬基督耶稣内的信仰。

14 6 I am writing you about these matters, although I hope to visit you soon.

我虽希望快到你那里去，但我仍把这些事写给你；

15 But if I should be delayed, you should know how to behave in the household of God, which is the church of the living God, the pillar and foundation of truth.

假使我迟迟不到，你可以知道在天主的家中应当如何行动；这家就是永生天主的教会，真理的柱石和基础。

16 Undeniably great is the mystery of devotion, Who 7 was manifested in the flesh, vindicated in the spirit, seen by angels, proclaimed to the Gentiles, believed in throughout the world, taken up in glory.

无不公认，这虔敬的奥迹是伟大的：就是他出现于肉身，受证于圣神，发显于天使，被传于异民，见信于普世，被接于光荣。


Footnotes(注解)

1 [1-7] The passage begins by commending those who aspire to the office of bishop (episkopos; see the note on Philippians 1:1) within the community, but this first sentence (1 Tim 3:1) may also imply a warning about the great responsibilities involved. The writer proceeds to list the qualifications required: personal stability and graciousness; talent for teaching (1 Tim 3:2); moderation in habits and temperament (1 Tim 3:3); managerial ability (1 Tim 3:4); and experience in Christian living (1 Tim 3:5-6). Moreover, the candidate's previous life should provide no grounds for the charge that he did not previously practice what he now preaches. No list of qualifications for presbyters appears in 1 Tim. The presbyter-bishops here and in Titus (see the note on Titus 1:5-9) lack certain functions reserved here for Paul and Timothy.

2 [1] This saying is trustworthy: the saying introduced is so unlike others after this phrase that some later Western manuscripts read, "This saying is popular." It is understood by some interpreters as concluding the preceding section (1 Tim 2:8-15). Bishop: literally, "overseer"; see the note on Philippians 1:1.

3 [6] The devil's punishment: this phrase could mean the punishment once incurred by the devil (objective genitive) or a punishment brought about by the devil (subjective genitive).

4 [8-13] Deacons, besides possessing the virtue of moderation (1 Tim 3:8), are to be outstanding for their faith (1 Tim 3:9) and well respected within the community (1 Tim 3:10). Women in the same role, although some interpreters take them to mean wives of deacons, must be dignified, temperate, dedicated, and not given to malicious talebearing (1 Tim 3:11). Deacons must have shown stability in marriage and have a good record with their families (1 Tim 3:12), for such experience prepares them well for the exercise of their ministry on behalf of the community (1 Tim 3:13). See further the note on Philippians 1:1.

5 [11] Women: this seems to refer to women deacons but may possibly mean wives of deacons. The former is preferred because the word is used absolutely; if deacons' wives were meant, a possessive "their" would be expected. Moreover, they are also introduced by the word "similarly," as in 1 Tim 3:8; this parallel suggests that they too exercised ecclesiastical functions.

6 [14-16] In case there is some delay in the visit to Timothy at Ephesus planned for the near future, the present letter is being sent on ahead to arm and enlighten him in his task of preserving sound Christian conduct in the Ephesian church. The care he must exercise over this community is required by the profound nature of Christianity. It centers in Christ, appearing in human flesh, vindicated by the holy Spirit; the mystery of his person was revealed to the angels, announced to the Gentiles, and accepted by them in faith. He himself was taken up (through his resurrection and ascension) to the divine glory (1 Tim 3:16). This passage apparently includes part of a liturgical hymn used among the Christian communities in and around Ephesus. It consists of three couplets in typical Hebrew balance: flesh-spirit (contrast), seen-proclaimed (complementary), world-glory (contrast).

7 [16] Who: the reference is to Christ, who is himself "the mystery of our devotion." Some predominantly Western manuscripts read "which," harmonizing the gender of the pronoun with that of the Greek word for mystery; many later (eighth/ninth century on), predominantly Byzantine manuscripts read "God," possibly for theological reasons.

1 Timothy
Chapter 4

1 1 Now the Spirit explicitly says that in the last times some will turn away from the faith by paying attention to deceitful spirits and demonic instructions

圣神明明地说：在最后的时期，有些人要背弃信德，听信欺诈的神和魔鬼的训言，

2 through the hypocrisy of liars with branded consciences.

这训言是出于那些伪善的说谎者，他们的良心已烙上了火印。

3 They forbid marriage and require abstinence from foods that God created to be received with thanksgiving by those who believe and know the truth.

他们禁止嫁娶，戒绝一些食物；这些食物本是天主所造，叫那信仰而认识真理的人，以感恩的心所享用的；

4 For everything created by God is good, and nothing is to be rejected when received with thanksgiving,

因为天主所造的样样都好，加以感恩的心领受，没有一样是可摈弃的；

5 for it is made holy by the invocation of God in prayer. 2

因为样样都是借天主的话和祈祷祝圣了的。

6 3 If you will give these instructions to the brothers, you will be a good minister of Christ Jesus, nourished on the words of the faith and of the sound teaching you have followed.

你若拿这些话提醒弟兄们，就是基督耶稣的好仆役，并显出你在信德和你一向所追随的好教训上得到好的教育。

7 Avoid profane and silly myths. Train yourself for devotion,

至于凡俗和老妇的无稽传说，务要躲避！但要在虔敬上操练自己，

8 for, while physical training is of limited value, devotion is valuable in every respect, since it holds a promise of life both for the present and for the future.

因为身体的操练益处不多，惟独虔敬在各方面都有益处，因为有今生与来生的应许。

9 This saying is trustworthy and deserves full acceptance.

这话是确实的，值得完全接纳。

10 For this we toil and struggle, 4 because we have set our hope on the living God, who is the savior of all, especially of those who believe.

我们劳苦奋斗，正是如此，因为我们已寄望于永生的天主，他是全人类，尤其是信徒们的救主。

11 5 Command and teach these things.

你要拿这些事去指导和教训人，

12 Let no one have contempt for your youth, 6 but set an example for those who believe, in speech, conduct, love, faith, and purity.

不要让人小看你年轻；但要在言语行为上，在爱德、信德和洁德上，做信徒的模范。

13 Until I arrive, attend to the reading, 7 exhortation, and teaching.

直到我来时，你要专务宣读、劝勉和教导。

14 Do not neglect the gift you have, which was conferred on you through the prophetic word 8 with the imposition of hands of the presbyterate.

不要疏忽你心内的神恩，即从前因预言，借长老团的覆手赐于你的神恩。

15 Be diligent in these matters, be absorbed in them, so that your progress may be evident to everyone.

你要专心做这些事，全神贯注在这些事上，为使众人看出你的进步。

16 Attend to yourself and to your teaching; persevere in both tasks, for by doing so you will save both yourself and those who listen to you.

应注意你自己和你的训言，在这些事上要坚持不变，因为你这样做，才能救你自己，又能救你的听众。




Footnotes(注解)

1 [1-5] Doctrinal deviations from the true Christian message within the church have been prophesied, though the origin of the prophecy is not specified (1 Tim 4:1-2); cf Acts 20:29-30. The letter warns against a false asceticism that prohibits marriage and regards certain foods as forbidden, though they are part of God's good creation (1 Tim 4:3).

2 [5] The invocation of God in prayer: literally, "the word of God and petition." The use of "word of God" without an article in Greek suggests that it refers to the name of God being invoked in blessing rather than to the "word of God" proclaimed to the community.

3 [6-10] Timothy is urged to be faithful, both in his teaching and in his own life, as he looks only to God for salvation.

4 [10] Struggle: other manuscripts and patristic witnesses read "suffer reproach."

5 [11-16] Timothy is urged to preach and teach with confidence, relying on the gifts and the mission that God has bestowed on him.

6 [12] Youth: some commentators find this reference a sign of pseudepigraphy. Timothy had joined Paul as a missionary already in A.D. 49, some fifteen years before the earliest supposed date of composition.

7 [13] Reading: the Greek word refers to private or public reading. Here, it probably designates the public reading of scripture in the Christian assembly.

8 [14] Prophetic word: this may mean the utterance of a Christian prophet designating the candidate or a prayer of blessing accompanying the rite. Imposition of hands: this gesture was used in the Old Testament to signify the transmission of authority from Moses to Joshua (Numbers 27:18-23; Deut 34:9). The early Christian community used it as a symbol of installation into an office: the Seven (Acts 6:6) and Paul and Barnabas (Acts 13:3). Of the presbyterate: this would mean that each member of the college of presbyters imposed hands and appears to contradict 2 Tim 1:6, in which Paul says that he imposed hands on Timothy. This latter text, however, does not exclude participation by others in the rite. Some prefer to translate "for the presbyterate," and thus understand it to designate the office into which Timothy was installed rather than the agents who installed him.

1 Timothy
Chapter 5

1 1 Do not rebuke an older man, but appeal to him as a father. Treat younger men as brothers,

不要严责老年人，但要劝他如劝父亲；劝青年人如劝弟兄；

2 older women as mothers, and younger women as sisters with complete purity.

劝老妇如劝母亲；以完全纯洁的心，劝青年女子如劝姊妺。

3 Honor widows who are truly widows.

要敬重寡妇，即那些真正做寡妇的。

4 But if a widow has children or grandchildren, let these first learn to perform their religious duty to their own family and to make recompense to their parents, for this is pleasing to God.

假使寡妇有儿子或孙子，她们就应学着孝敬本家人，报答祖先，因为这是天主所喜悦的事。

5 The real widow, who is all alone, has set her hope on God and continues in supplications and prayers night and day.

那真正做寡妇的，孤独无依，已寄望于天主，黑夜白日常在恳求和祈祷；

6 But the one who is self-indulgent is dead while she lives.

但那任性纵欲的寡妇虽生犹死。

7 Command this, so that they may be irreproachable.

你要拿这些话去劝戒，使她们无可指摘。

8 And whoever does not provide for relatives and especially family members has denied the faith and is worse than an unbeliever.

如有人不照顾自己的戚族，尤其不照顾自己的家人，即是背弃信德，比不信的人更坏。

9 Let a widow be enrolled if she is not less than sixty years old, married only once,

录用一个寡妇，年纪不要少过六十岁，且只做过一个丈夫的妻子，

10 with a reputation for good works, namely, that she has raised children, practiced hospitality, washed the feet of the holy ones, helped those in distress, involved herself in every good work.

又必须有行善的声望，如：教育过儿女，款待过旅客，洗过圣徒的脚，周济过遭难的人，勤行过各种善工。

11 But exclude younger widows, for when their sensuality estranges them from Christ, they want to marry

至于年轻的寡妇，你要拒绝录用，因为当她们情欲冲动违背基督的时候，便想再嫁，

12 and will incur condemnation for breaking their first pledge.

这样必招致惩罚，因为她们摈弃了起初的信誓；

13 And furthermore, they learn to be idlers, going about from house to house, and not only idlers but gossips and busybodies as well, talking about things that ought not to be mentioned.

同时她们又游手好闲，习惯串门踏户；不但游手好闲而且还饶舌不休，好管闲事，说些不当说的话。

14 So I would like younger widows to marry, have children, and manage a home, so as to give the adversary no pretext for maligning us.

所以我要年轻的寡妇再嫁，生养儿女，治理家务，不给敌人以诽谤的任何借口，

15 For some have already turned away to follow Satan.

因为有些已转身随从了撒殚。

16 If any woman believer 2 has widowed relatives, she must assist them; the church is not to be burdened, so that it will be able to help those who are truly widows.

若女信徒家中有寡妇，就应供养她们，不可加重教会的负担，为使教会能供养那些真正的寡妇。

17 3 Presbyters who preside well deserve double honor, especially those who toil in preaching and teaching.

那些善于督导的长老，尤其那些出力讲道和施教的人，堪受加倍的敬奉，

18 For the scripture says, ＂You shall not muzzle an ox when it is threshing,＂ and, ＂A worker deserves his pay.＂

因为经上记载：‘牛在打场的时候，不可笼住它的嘴；’又说：＂工人自当有他的工资。’

19 Do not accept an accusation against a presbyter unless it is supported by two or three witnesses.

反对长老的控告，除非有两三个证人，你不可受理。

20 Reprimand publicly those who do sin, so that the rest also will be afraid.

犯罪的人，你要在众人前加以斥责，为叫其余的人有所警愓。

21 I charge you before God and Christ Jesus and the elect angels to keep these rules without prejudice, doing nothing out of favoritism.

我在天主与基督耶稣，以及蒙选的天使前恳求你，要遵守这些话，不可存成见，做事也不可有偏心。

22 Do not lay hands too readily on anyone, and do not share in another's sins. Keep yourself pure.

不可轻易给人覆手：不可在别人的罪上有分子，务要守身清白。

23 Stop drinking only water, but have a little wine for the sake of your stomach and your frequent illnesses.

至于你，你以后不要单喝清水，为了你的胃病和你屡次生病，却要用点酒。

24 Some people's sins are public, preceding them to judgment; but other people are followed by their sins.

有些人的罪过，在受审以前便是显明的，但有些人的罪过只在受审以后；

25 Similarly, good works are also public; and even those that are not cannot remain hidden.

同样，善工也是显明的；即使不明显，也不能隐瞒住。



Footnotes(注解)

1 [1-16] After a few words of general advice based on common sense (1 Tim 5:1-2), the letter takes up, in its several aspects, the subject of widows. The first responsibility for their care belongs to the family circle, not to the Christian community as such (1 Tim 5:3-4, 16). The widow left without the aid of relatives may benefit the community by her prayer, and the community should consider her material sustenance its responsibility (1 Tim 5:5-8). Widows who wish to work directly for the Christian community should not be accepted unless they are well beyond the probability of marriage, i.e., sixty years of age, married only once, and with a reputation for good works (1 Tim 5:9-10). Younger widows are apt to be troublesome and should be encouraged to remarry (1 Tim 5:11-15).

2 [16] Woman believer: some early Latin manuscripts and Fathers have a masculine here, while most later manuscripts and patristic quotations conflate the two readings, perhaps to avoid unfair restriction to women.

3 [17-25] The function of presbyters is not exactly the same as that of the episkopos, ＂bishop＂ (1 Tim 3:1); in fact, the relation of the two at the time of this letter is obscure (but cf the note on Titus 1:5-9). The Pastorals seem to reflect a transitional stage that developed in many regions of the church into the monarchical episcopate of the second and third centuries. The presbyters possess the responsibility of preaching and teaching, for which functions they are supported by the community (1 Tim 5:17-18). The realization that their position subjects them to adverse criticism is implied in the direction to Timothy (1 Tim 5:19-20) to make sure of the truth of any accusation against them before public reproof is given. He must be as objective as possible in weighing charges against presbyters (1 Tim 5:21), learning from his experience to take care in selecting them (1 Tim 5:22). Some scholars take 1 Tim 5:22 as a reference not to ordination of presbyters but to reconciliation of public sinners. The letter now sounds an informal note of personal concern in its advice to Timothy not to be so ascetic that he even avoids wine (1 Tim 5:23). Judgment concerning the fitness of candidates to serve as presbyters is easy with persons of open conduct, more difficult and prolonged with those of greater reserve (1 Tim 5:24-25).

1 Timothy
Chapter 6

1 1 Those who are under the yoke of slavery must regard their masters as worthy of full respect, so that the name of God and our teaching 2 may not suffer abuse.

凡负轭为奴隶的，应认为自己的主人堪受各种尊敬，以免天主的名号和道理被人亵渎。

2 3 Those whose masters are believers must not take advantage of them because they are brothers but must give better service because those who will profit from their work are believers and are beloved.

奴隶若是有信教的主人，也不可因他们是弟兄，便加以轻视，反要越发服事他们，因为得服事之惠的是信徒，是可爱的弟兄。你要拿这些事教训人，劝勉人。

3 Whoever teaches something different and does not agree with the sound words of our Lord Jesus Christ and the religious teaching

若有人讲异端道理，不顺从我们的主耶稣基督的健全道理，与那合乎虔敬的教训，

4 is conceited, understanding nothing, and has a morbid disposition for arguments and verbal disputes. From these come envy, rivalry, insults, evil suspicions,

他必是妄自尊大，一无所知，患有辩论和舌战之癖的人；由此而生出嫉妒、争吵、谩骂、恶意的猜疑，

5 and mutual friction among people with corrupted minds, who are deprived of the truth, supposing religion to be a means of gain.

以及心思败坏和丧失真理者的口角；他们以为虔敬是获利之源。

6 4 Indeed, religion with contentment is a great gain.

的确，虔敬是一个获利的富源，但应有知足的心，

7 For we brought nothing into the world, just as we shall not be able to take anything out of it.

因为我们没有带什么到世界上，同样也不能带走什么，

8 If we have food and clothing, we shall be content with that.

只要我们有吃有穿，就当知足。

9 Those who want to be rich are falling into temptation and into a trap and into many foolish and harmful desires, which plunge them into ruin and destruction.

至于那些向往致富的人，却陷于诱惑，堕入罗网和许多背理有害的欲望中，这欲望叫人沉溺于败坏和灭亡中，

10 For the love of money is the root of all evils, and some people in their desire for it have strayed from the faith and have pierced themselves with many pains.

因为贪爱钱财乃万恶的根源；有些人曾因贪求钱财而离弃了信德，使自己受了许多刺心的痛苦。

11 5 6 But you, man of God, avoid all this. Instead, pursue righteousness, devotion, faith, love, patience, and gentleness.

至于你，天主的人哪！你要躲避这些事；但要追求正义、虔敬、信德、爱德、坚忍和良善，

12 Compete well for the faith. Lay hold of eternal life, to which you were called when you made the noble confession in the presence of many witnesses.

要奋力打这场有关信仰的好仗，要争取永生：你正是为此而蒙召，并为此在许多证人前宣示了你那美好的誓言。

13 I charge (you) before God, who gives life to all things, and before Christ Jesus, who gave testimony under Pontius Pilate for the noble confession,

我在使万有生活的天主前和曾对般雀比拉多宣过美好誓言的基督耶稣前命令你，

14 to keep the commandment without stain or reproach until the appearance of our Lord Jesus Christ

务要保守这训今，不受玷污，无可指摘，直到我们的主耶稣基督的显现：

15 that the blessed and only ruler will make manifest at the proper time, the King of kings and Lord of lords,

在预定的时期使人看见这显现的，是那真福，惟一全能者，万王之王，万主之主，

16 who alone has immortality, who dwells in unapproachable light, and whom no human being has seen or can see. To him be honor and eternal power. Amen.

是那独享不死不灭，住于不可接近的光中，没有人看见过，也不能看见的天主。愿尊崇和永远的威权归于他！阿们。

17 7 Tell the rich in the present age not to be proud and not to rely on so uncertain a thing as wealth but rather on God, who richly provides us with all things for our enjoyment.

至于今世的富人，你要劝告他们，不要心高气傲，也不要寄望于无常的财富，惟独寄望于那将万物丰富地供给我们享用的天主。

18 Tell them to do good, to be rich in good works, to be generous, ready to share,

又要劝他们行善，在善工上致富，甘心施舍，乐意通财，

19 thus accumulating as treasure a good foundation for the future, so as to win the life that is true life.

为自己积蓄良好的根基，以备将来能享受那真正的生命。

20 8 O Timothy, guard what has been entrusted to you. Avoid profane babbling and the absurdities of so-called knowledge.

弟茂德啊！要保管所受的寄托，要躲避凡俗的空谈，和假冒知识之名的反论。

21 By professing it, some people have deviated from the faith. Grace be with all of you.

有些人自充有这知识，但终于失落了信德。


Footnotes(注解)

1 [1-2] Compare the tables for household duties, such as that of Col 3:18-4:1. Domestic relationships derive new meaning from the Christian faith.

2 [1] Our teaching: this refers to the teaching of the Christian community.

3 [2b-10] Timothy is exhorted to maintain steadfastly the position outlined in this letter, not allowing himself to be pressured into any other course. He must realize that false teachers can be discerned by their pride, envy, quarrelsomeness, and greed for material gain. 1 Tim 6:6 is rather obscure and is interpreted, and therefore translated, variously. The suggestion seems to be that the important gain that religion brings is spiritual, but that there is material gain, too, up to the point of what is needed for physical sustenance (cf 1 Tim 6:17-19).

4 [6] Contentment: the word autarkeia is a technical Greek philosophical term for the virtue of independence from material goods (Aristotle, Cynics, Stoics).

5 [11-16] Timothy's position demands total dedication to God and faultless witness to Christ (1 Tim 6:11-14) operating from an awareness, through faith, of the coming revelation in Jesus of the invisible God (1 Tim 6:15-16).

6 [11] Man of God: a title applied to Moses and the prophets (Deut 33:1; 1 Sam 2:27; 1 Kings 12:22; 13:1; etc.).

7 [17-19] Timothy is directed to instruct the rich, advising them to make good use of their wealth by aiding the poor.

8 [20-21] A final solemn warning against the heretical teachers, with what seems to be a specific reference to gnosticism, the great rival and enemy of the church for two centuries and more (the Greek word for "knowledge" is gnosis). If gnosticism is being referred to here, it is probable that the warnings against "speculations" and "myths and genealogies" (cf especially 1 Tim 1:4; Titus 3:9) involve allusions to that same kind of heresy. Characteristic of the various gnostic systems of speculation was an elaborate mythology of innumerable superhuman intermediaries, on a descending scale ("genealogies"), between God and the world. Thus would be explained the emphasis upon Christ's being the one mediator (as in 1 Tim 2:5). Although fully developed gnosticism belonged to the second and later centuries, there are signs that incipient forms of it belonged to Paul's own period.