DRC, VulgClementine, KJV - I Timothy

Chapter 1

1:1  Paul, an apostle of Jesus Christ, according to the commandment of God our Saviour and Christ Jesus our hope:

1:1  Paulus Apostolus Jesu Christi secundum imperium Dei Salvatoris nostri, et Christi Jesu spei nostræ,

1:1  Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope;

1:2  To Timothy, his beloved son in faith. Grace, mercy and peace, from God the Father and from Christ Jesus our Lord.

1:2  Timotheo dilecto filio in fide. Gratia, misericordia, et pax a Deo Patre, et Christo Jesu Domino nostro.

1:2  Unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus Christ our Lord.

1:3  As I desired thee to remain at Ephesus when I went into Macedonia, that thou mightest charge some not to teach otherwise:

1:3  Sicut rogavi te ut remaneres Ephesi cum irem in Macedoniam, ut denuntiares quibusdam ne aliter docerent,

1:3  As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine,

1:4  Not to give heed to fables and endless genealogies, which furnish questions rather than the edification of God which is in faith.

1:4  neque intenderent fabulis, et genealogiis interminatis : quæ quæstiones præstant magis quam ædificationem Dei, quæ est in fide.

1:4  Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do.

1:5  Now the end of the commandment is charity from a pure heart, and a good conscience, and an unfeigned faith.

1:5  Finis autem præcepti est caritas de corde puro, et conscientia bona, et fide non ficta.

1:5  Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned:

1:6  From which things some, going astray, are turned aside unto vain babbling:

1:6  A quibus quidam aberrantes, conversi sunt in vaniloquium,

1:6  From which some having swerved have turned aside unto vain jangling;

1:7  Desiring to be teachers of the law: understanding neither the things they say, nor whereof they affirm.

1:7  volentes esse legis doctores, non intelligentes neque quæ loquuntur, neque de quibus affirmant.

1:7  Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm.

1:8  But we know that the law is good, if a man use it lawfully.

1:8  Scimus autem quia bona est lex si quis ea legitime utatur :

1:8  But we know that the law is good, if a man use it lawfully;

1:9  Knowing this: That the law is not made for the just man but for the unjust and disobedient, for the ungodly and for sinners, for the wicked and defiled, for murderers of fathers and murderers of mothers, for manslayers,

1:9  sciens hoc quia lex justo non est posita, sed injustis, et non subditis, impiis, et peccatoribus, sceleratis, et contaminatis, parricidis, et matricidis, homicidis,

1:9  Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,

1:10  For fornicators, for them who defile themselves with mankind, for menstealers, for liars, for perjured persons, and whatever other thing is contrary to sound doctrine:

1:10  fornicariis, masculorum concubitoribus, plagiariis, mendacibus, et perjuris, et si quid aliud sanæ doctrinæ adversatur,

1:10  For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine;

1:11  Which is according to the gospel of the glory of the blessed God which hath been committed to my trust.

1:11  quæ est secundum Evangelium gloriæ beati Dei, quod creditum est mihi.

1:11  According to the glorious gospel of the blessed God, which was committed to my trust.

1:12  I give him thanks who hath strengthened me, even to Christ Jesus our Lord, for that he hath counted me faithful, putting me in the ministry:

1:12  Gratias ago ei, qui me confortavit, Christo Jesu Domino nostro, quia fidelem me existimavit, ponens in ministerio :

1:12  And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry;

1:13  Who before was a blasphemer and a persecutor and contumelious. But I obtained the mercy of God, because I did it ignorantly in unbelief.

1:13  qui prius blasphemus fui, et persecutor, et contumeliosus : sed misericordiam Dei consecutus sum, quia ignorans feci in incredulitate.

1:13  Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief.

1:14  Now the grace of our Lord hath abounded exceedingly with faith and love, which is in Christ Jesus.

1:14  Superabundavit autem gratia Domini nostri cum fide, et dilectione, quæ est in Christo Jesu.

1:14  And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus.

1:15  A faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am the chief.

1:15  Fidelis sermo, et omni acceptione dignus : quod Christus Jesus venit in hunc mundum peccatores salvos facere, quorum primus ego sum.

1:15  This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.

1:16  But for this cause have I obtained mercy: that in me first Christ Jesus might shew forth all patience, for the information of them that shall believe in him unto life everlasting.

1:16  Sed ideo misericordiam consecutus sum : ut in me primo ostenderet Christus Jesus omnem patientiam ad informationem eorum, qui credituri sunt illi, in vitam æternam.

1:16  Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting.

1:17  Now to the king of ages, immortal, invisible, the only God, be honour and glory for ever and ever. Amen.

1:17  Regi autem sæculorum immortali, invisibili, soli Deo honor et gloria in sæcula sæculorum. Amen.

1:17  Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.

1:18  This precept, I commend to thee, O son Timothy: according to the prophecies going before on thee, that thou war in them a good warfare,

1:18  Hoc præceptum commendo tibi, fili Timothee, secundum præcedentes in te prophetias, ut milites in illis bonam militiam,

1:18  This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou by them mightest war a good warfare;

1:19  Having faith and a good conscience, which some rejecting have made shipwreck concerning the faith.

1:19  habens fidem, et bonam conscientiam, quam quidam repellentes, circa fidem naufragaverunt :

1:19  Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck:

1:20  Of whom is Hymeneus and Alexander, whom I have delivered up to Satan, that they may learn not to blaspheme.

1:20  ex quibus est Hymenæus, et Alexander : quos tradidi Satanæ, ut discant non blasphemare.

1:20  Of whom is Hymenaeus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme.

Chapter 2

2:1  I desire therefore, first of all, that supplications, prayers, intercessions and thanksgivings be made for all men:

2:1  Obsecro igitur primum omnium fieri obsecrationes, orationes, postulationes, gratiarum actiones, pro omnibus hominibus :

2:1  I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men;

2:2  For kings and for all that are in high station: that we may lead a quiet and a peaceable life in all piety and chastity.

2:2  pro regibus, et omnibus qui in sublimitate sunt, ut quietam et tranquillam vitam agamus in omni pietate, et castitate :

2:2  For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty.

2:3  For this is good and acceptable in the sight of God our Saviour,

2:3  hoc enim bonum est, et acceptum coram Salvatore nostro Deo,

2:3  For this is good and acceptable in the sight of God our Saviour;

2:4  Who will have all men to be saved and to come to the knowledge of the truth.

2:4  qui omnes homines vult salvos fieri, et ad agnitionem veritatis venire.

2:4  Who will have all men to be saved, and to come unto the knowledge of the truth.

2:5  For there is one God: and one mediator of God and men, the man Christ Jesus:

2:5  Unus enim Deus, unus et mediator Dei et hominum homo Christus Jesus :

2:5  For there is one God, and one mediator between God and men, the man Christ Jesus;

2:6  Who gave himself a redemption for all, a testimony in due times.

2:6  qui dedit redemptionem semetipsum pro omnibus, testimonium temporibus suis :

2:6  Who gave himself a ransom for all, to be testified in due time.

2:7  Whereunto I am appointed a preacher and an apostle (I say the truth, I lie not), a doctor of the Gentiles in faith and truth.

2:7  in quo positus sum ego prædicator, et Apostolus (veritatem dico, non mentior) doctor gentium in fide, et veritate.

2:7  Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not;) a teacher of the Gentiles in faith and verity.

2:8  I will therefore that men pray in every place, lifting up pure hands, without anger and contention.

2:8  Volo ergo viros orare in omni loco, levantes puras manus sine ira et disceptatione.

2:8  I will therefore that men pray every where, lifting up holy hands, without wrath and doubting.

2:9  In like manner, women also in decent apparel: adorning themselves with modesty and sobriety, not with plaited hair, or gold, or pearls, or costly attire:

2:9  Similiter et mulieres in habitu ornato, cum verecundia et sobrietate ornantes se, et non in tortis crinibus, aut auro, aut margaritis, vel veste pretiosa :

2:9  In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array;

2:10  But, as it becometh women professing godliness, with good works.

2:10  sed quod decet mulieres, promittentes pietatem per opera bona.

2:10  But (which becometh women professing godliness) with good works.

2:11  Let the woman learn in silence with all subjection.

2:11  Mulier in silentio discat cum omni subjectione.

2:11  Let the woman learn in silence with all subjection.

2:12  But I suffer not a woman to teach, nor to use authority over the man: but to be in silence.

2:12  Docere autem mulieri non permitto, neque dominari in virum : sed esse in silentio.

2:12  But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.

2:13  For Adam was first formed; then Eve.

2:13  Adam enim primus formatus est : deinde Heva :

2:13  For Adam was first formed, then Eve.

2:14  And Adam was not seduced; but the woman, being seduced, was in the transgression.

2:14  et Adam non est seductus : mulier autem seducta in prævaricatione fuit.

2:14  And Adam was not deceived, but the woman being deceived was in the transgression.

2:15  Yet she shall be saved through child bearing; if she continue in faith and love and sanctification with sobriety.

2:15  Salvabitur autem per filiorum generationem, si permanserit in fide, et dilectione, et sanctificatione cum sobrietate.

2:15  Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.

Chapter 3

3:1  A faithful saying: If a man desire the office of a bishop, he desireth good work.

3:1  Fidelis sermo : si quis episcopatum desiderat, bonum opus desiderat.

3:1  This is a true saying, If a man desire the office of a bishop, he desireth a good work.

3:2  It behoveth therefore a bishop to be blameless, the husband of one wife, sober, prudent, of good behaviour, chaste, given to hospitality, a teacher,

3:2  Oportet ergo episcopum irreprehensibilem esse, unius uxoris virum, sobrium, prudentem, ornatum, pudicum, hospitalem, doctorem,

3:2  A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;

3:3  Not given to wine, no striker, but modest, not quarrelsome, not covetous, but

3:3  non vinolentum, non percussorem, sed modestum : non litigiosum, non cupidum, sed

3:3  Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;

3:4  One that ruleth well his own house, having his children in subjection with all chastity.

3:4  suæ domui bene præpositum : filios habentem subditos cum omni castitate.

3:4  One that ruleth well his own house, having his children in subjection with all gravity;

3:5  But if a man know not how to rule his own house, how shall he take care of the church of God?

3:5  Si quis autem domui suæ præesse nescit, quomodo ecclesiæ Dei diligentiam habebit ?

3:5  (For if a man know not how to rule his own house, how shall he take care of the church of God?)

3:6  Not a neophyte: lest, being puffed up with pride, he fall into the judgment of the devil.

3:6  Non neophytum : ne in superbiam elatus, in judicium incidat diaboli.

3:6  Not a novice, lest being lifted up with pride he fall into the condemnation of the devil.

3:7  Moreover, he must have a good testimony of them who are without: lest he fall into reproach and the snare of the devil.

3:7  Oportet autem illum et testimonium habere bonum ab iis qui foris sunt, ut non in opprobrium incidat, et in laqueum diaboli.

3:7  Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.

3:8  Deacons in like manner: chaste, not double tongued, not given to much wine, not greedy of filthy lucre:

3:8  Diaconos similiter pudicos, non bilingues, non multo vino deditos, non turpe lucrum sectantes :

3:8  Likewise must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre;

3:9  Holding the mystery of faith in a pure conscience.

3:9  habentes mysterium fidei in conscientia pura.

3:9  Holding the mystery of the faith in a pure conscience.

3:10  And let these also first be proved: and so let them minister, having no crime.

3:10  Et hi autem probentur primum : et sic ministrent, nullum crimen habentes.

3:10  And let these also first be proved; then let them use the office of a deacon, being found blameless.

3:11  The women in like manner: chaste, not slanderers, but sober, faithful in all things.

3:11  Mulieres similiter pudicas, non detrahentes, sobrias, fideles in omnibus.

3:11  Even so must their wives be grave, not slanderers, sober, faithful in all things.

3:12  Let deacons be the husbands of one wife: who rule well their children and their own houses.

3:12  Diaconi sint unius uxoris viri, qui filiis suis bene præsint, et suis domibus.

3:12  Let the deacons be the husbands of one wife, ruling their children and their own houses well.

3:13  For they that have ministered well shall purchase to themselves a good degree and much confidence in the faith which is in Christ Jesus.

3:13  Qui enim bene ministraverint, gradum bonum sibi acquirent, et multam fiduciam in fide, quæ est in Christo Jesu.

3:13  For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus.

3:14  These things I write to thee, hoping that I shall come to thee shortly.

3:14  Hæc tibi scribo, sperans me ad te venire cito :

3:14  These things write I unto thee, hoping to come unto thee shortly:

3:15  But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth.

3:15  si autem tardavero, ut scias quomodo oporteat te in domo Dei conversari, quæ est ecclesia Dei vivi, columna et firmamentum veritatis.

3:15  But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth.

3:16  And evidently great is the mystery of godliness, which was manifested in the flesh, was justified in the spirit, appeared unto angels, hath been preached unto the Gentiles, is believed in the world, is taken up in glory.

3:16  Et manifeste magnum est pietatis sacramentum, quod manifestatum est in carne, justificatum est in spiritu, apparuit angelis, prædicatum est gentibus, creditum est in mundo, assumptum est in gloria.

3:16  And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.

Chapter 4

4:1  Now the Spirit manifestly saith that in the last times some shall depart from the faith, giving heed to spirits of error and doctrines of devils,

4:1  Spiritus autem manifeste dicit, quia in novissimis temporibus discedent quidam a fide, attendentes spiritibus erroris, et doctrinis dæmoniorum,

4:1  Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;

4:2  Speaking lies in hypocrisy and having their conscience seared,

4:2  in hypocrisi loquentium mendacium, et cauteriatam habentium suam conscientiam,

4:2  Speaking lies in hypocrisy; having their conscience seared with a hot iron;

4:3  Forbidding to marry, to abstain from meats, which God hath created to be received with thanksgiving by the faithful and by them that have known the truth.

4:3  prohibentium nubere, abstinere a cibis, quod Deus creavit ad percipiendum cum gratiarum actione fidelibus, et iis qui cognoverunt veritatem.

4:3  Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth.

4:4  For every creature of God is good, and nothing to be rejected that is received with thanksgiving:

4:4  Quia omnis creatura Dei bona est, et nihil rejiciendum quod cum gratiarum actione percipitur :

4:4  For every creature of God is good, and nothing to be refused, if it be received with thanksgiving:

4:5  For it is sanctified by the word of God and prayer.

4:5  sanctificatur enim per verbum Dei, et orationem.

4:5  For it is sanctified by the word of God and prayer.

4:6  These things proposing to the brethren, thou shalt be a good minister of Christ Jesus, nourished up in the words of faith and of the good doctrine which thou hast attained unto.

4:6  Hæc proponens fratribus, bonus eris minister Christi Jesu enutritus verbis fidei, et bonæ doctrinæ, quam assecutus es.

4:6  If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained.

4:7  But avoid foolish and old wives fables: and exercise thyself unto godliness.

4:7  Ineptas autem, et aniles fabulas devita : exerce autem teipsum ad pietatem.

4:7  But refuse profane and old wives’ fables, and exercise thyself rather unto godliness.

4:8  For bodily exercise is profitable to little: but godliness is profitable to all things, having promise of the life that now is and of that which is to come.

4:8  Nam corporalis exercitatio, ad modicum utilis est : pietas autem ad omnia utilis est, promissionem habens vitæ, quæ nunc est, et futuræ.

4:8  For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.

4:9  A faithful saying and worthy of all acceptation.

4:9  Fidelis sermo, et omni acceptione dignus.

4:9  This is a faithful saying and worthy of all acceptation.

4:10  For therefore we labour and are reviled, because we hope in the living God, who is the Saviour of all men, especially of the faithful.

4:10  In hoc enim laboramus, et maledicimur, quia speramus in Deum vivum, qui est Salvator omnium hominum, maxime fidelium.

4:10  For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe.

4:11  These things command and teach:

4:11  Præcipe hæc, et doce.

4:11  These things command and teach.

4:12  Let no man despise thy youth: but be thou an example of the faithful, in word, in conversation, in charity, in faith, in chastity.

4:12  Nemo adolescentiam tuam contemnat : sed exemplum esto fidelium in verbo, in conversatione, in caritate, in fide, in castitate.

4:12  Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity.

4:13  Till I come, attend unto reading, to exhortation and to doctrine.

4:13  Dum venio, attende lectioni, exhortationi, et doctrinæ.

4:13  Till I come, give attendance to reading, to exhortation, to doctrine.

4:14  Neglect not the grace that is in thee, which was given thee by prophecy, with imposition of the hands of the priesthood.

4:14  Noli negligere gratiam, quæ in te est, quæ data est tibi per prophetiam, cum impositione manuum presbyterii.

4:14  Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.

4:15  Meditate upon these things, be wholly in these things: that thy profiting may be manifest to all.

4:15  Hæc meditare, in his esto : ut profectus tuus manifestus sit omnibus.

4:15  Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all.

4:16  Take heed to thyself and to doctrine: be earnest in them. For in doing this thou shalt both save thyself and them that hear thee.

4:16  Attende tibi, et doctrinæ : insta in illis. Hoc enim faciens, et teipsum salvum facies, et eos qui te audiunt.

4:16  Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee.

Chapter 5

5:1  An ancient man rebuke not, but entreat him as a father: young men, as brethren:

5:1  Seniorem ne increpaveris, sed obsecra ut patrem : juvenes, ut fratres :

5:1  Rebuke not an elder, but intreat him as a father; and the younger men as brethren;

5:2  Old women, as mothers: young women, as sisters, in all chastity.

5:2  anus, ut matres : juvenculas, ut sorores in omni castitate :

5:2  The elder women as mothers; the younger as sisters, with all purity.

5:3  Honour widows that are widows indeed.

5:3  viduas honora, quæ vere viduæ sunt.

5:3  Honour widows that are widows indeed.

5:4  But if any widow have children or grandchildren, let her learn first to govern her own house and to make a return of duty to her parents; for this is acceptable before God.

5:4  Si qua autem vidua filios, aut nepotes habet : discat primum domum suam regere, et mutuam vicem reddere parentibus : hoc enim acceptum est coram Deo.

5:4  But if any widow have children or nephews, let them learn first to shew piety at home, and to requite their parents: for that is good and acceptable before God.

5:5  But she that is a widow indeed, and desolate, let her trust in God and continue in supplications and prayers night and day.

5:5  Quæ autem vere vidua est, et desolata, speret in Deum, et instet obsecrationibus, et orationibus nocte ac die.

5:5  Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day.

5:6  For she that liveth in pleasures is dead while she is living.

5:6  Nam quæ in deliciis est, vivens mortua est.

5:6  But she that liveth in pleasure is dead while she liveth.

5:7  And this give in charge, that they may be blameless.

5:7  Et hoc præcipe, ut irreprehensibiles sint.

5:7  And these things give in charge, that they may be blameless.

5:8  But if any man have not care of his own and especially of those of his house, he hath denied the faith and is worse than an infidel.

5:8  Si quis autem suorum, et maxime domesticorum, curam non habet, fidem negavit, et est infideli deterior.

5:8  But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel.

5:9  Let a widow be chosen of no less than threescore years of age, who hath been the wife of one husband.

5:9  Vidua eligatur non minus sexaginta annorum, quæ fuerit unius viri uxor,

5:9  Let not a widow be taken into the number under threescore years old, having been the wife of one man,

5:10  Having testimony for her good works, if she have brought up children, if she have received to harbour, if she have washed the saints' feet, if she have ministered to them that suffer tribulation, if she have diligently followed every good work.

5:10  in operibus bonis testimonium habens, si filios educavit, si hospitio recepit, si sanctorum pedes lavit, si tribulationem patientibus subministravit, si omne opus bonum subsecuta est.

5:10  Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints’ feet, if she have relieved the afflicted, if she have diligently followed every good work.

5:11  But the younger widows avoid. For when they have grown wanton in Christ, they will marry:

5:11  Adolescentiores autem viduas devita : cum enim luxuriatæ fuerint in Christo, nubere volunt :

5:11  But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry;

5:12  Having damnation, because they have made void their first faith.

5:12  habentes damnationem, quia primam fidem irritam fecerunt ;

5:12  Having damnation, because they have cast off their first faith.

5:13  And withal being idle they learn to go about from house to house: and are not only idle, but tattlers also and busy bodies, speaking things which they ought not.

5:13  simul autem et otiosæ discunt circuire domos : non solum otiosæ, sed et verbosæ, et curiosæ, loquentes quæ non oportet.

5:13  And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not.

5:14  I will, therefore, that the younger should marry, bear children, be mistresses of families, give no occasion to the adversary to speak evil.

5:14  Volo ergo juniores nubere, filios procreare, matresfamilias esse, nullam occasionem dare adversario maledicti gratia.

5:14  I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully.

5:15  For some are already turned aside after Satan.

5:15  Jam enim quædam conversæ sunt retro Satanam.

5:15  For some are already turned aside after Satan.

5:16  If any of the faithful have widows, let him minister to them, and let not the church be charged: that there may be sufficient for them that are widows indeed.

5:16  Si quis fidelis habet viduas, subministret illis, et non gravetur ecclesia : ut iis quæ vere viduæ sunt, sufficiat.

5:16  If any man or woman that believeth have widows, let them relieve them, and let not the church be charged; that it may relieve them that are widows indeed.

5:17  Let the priests that rule well be esteemed worthy of double honour: especially they who labour in the word and doctrine.

5:17  Qui bene præsunt presbyteri, duplici honore digni habeantur : maxime qui laborant in verbo et doctrina.

5:17  Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine.

5:18  For the scripture saith: Thou shalt not muzzle the ox that treadeth out the corn: and, The labourer is worthy of his reward.

5:18  Dicit enim Scriptura : Non alligabis os bovi trituranti. Et : Dignus est operarius mercede sua.

5:18  For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward.

5:19  Against a priest receive not an accusation, but under two or three witnesses.

5:19  Adversus presbyterum accusationem noli recipere, nisi sub duobus aut tribus testibus.

5:19  Against an elder receive not an accusation, but before two or three witnesses.

5:20  Them that sin reprove before all that the rest also may have fear.

5:20  Peccantes coram omnibus argue : ut et ceteri timorem habeant.

5:20  Them that sin rebuke before all, that others also may fear.

5:21  I charge thee, before God and Christ Jesus and the elect angels, that thou observe these things without prejudice, doing nothing by declining to either side.

5:21  Testor coram Deo et Christo Jesu, et electis angelis, ut hæc custodias sine præjudicio, nihil faciens in alteram partem declinando.

5:21  I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality.

5:22  Impose not hands lightly upon any man, neither be partaker of other men's sins. Keep thyself chaste.

5:22  Manus cito nemini imposueris, neque communicaveris peccatis alienis. Teipsum castum custodi.

5:22  Lay hands suddenly on no man, neither be partaker of other men’s sins: keep thyself pure.

5:23  Do not still drink water, but use a little wine for thy stomach's sake and thy frequent infirmities.

5:23  Noli adhuc aquam bibere, sed modico vino utere propter stomachum tuum, et frequentes tuas infirmitates.

5:23  Drink no longer water, but use a little wine for thy stomach’s sake and thine often infirmities.

5:24  Some men's sins are manifest, going before to judgment: and some men they follow after.

5:24  Quorumdam hominum peccata manifesta sunt, præcedentia ad judicium : quosdam autem et subsequuntur.

5:24  Some men’s sins are open beforehand, going before to judgment; and some men they follow after.

5:25  In like manner also good deeds are manifest: and they that are otherwise cannot be hid.

5:25  Similiter et facta bona, manifesta sunt : et quæ aliter se habent, abscondi non possunt.

5:25  Likewise also the good works of some are manifest beforehand; and they that are otherwise cannot be hid.

Chapter 6

6:1  Whosoever are servants under the yoke, let them count their masters worthy of all honour; lest the name of the Lord and his doctrine be blasphemed.

6:1  Quicumque sunt sub jugo servi, dominos suos omni honore dignos arbitrentur, ne nomen Domini et doctrina blasphemetur.

6:1  Let 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.

6:2  But they that have believing masters, let them not despise them, because they are brethren; but serve them the rather, because they are faithful and beloved, who are partakers of the benefit. These things teach and exhort.

6:2  Qui autem fideles habent dominos, non contemnant, quia fratres sunt : sed magis serviant, quia fideles sunt et dilecti, qui beneficii participes sunt. Hæc doce, et exhortare.

6:2  And 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.

6:3  If any man teach otherwise and consent not to the sound words of our Lord Jesus Christ and to that doctrine which is according to godliness,

6:3  Si quis aliter docet, et non acquiescit sanis sermonibus Domini nostri Jesu Christi, et ei, quæ secundum pietatem est, doctrinæ :

6:3  If 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;

6:4  He is proud, knowing nothing, but sick about questions and strifes of words; from which arise envies, contentions, blasphemies, evil suspicions,

6:4  superbus est, nihil sciens, sed languens circa quæstiones, et pugnas verborum : ex quibus oriuntur invidiæ, contentiones, blasphemiæ, suspiciones malæ,

6:4  He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings,

6:5  Conflicts of men corrupted in mind and who are destitute of the truth, supposing gain to be godliness.

6:5  conflictationes hominum mente corruptorum, et qui veritate privati sunt, existimantium quæstum esse pietatem.

6:5  Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.

6:6  But godliness with contentment is great gain.

6:6  Est autem quæstus magnus pietas cum sufficientia.

6:6  But godliness with contentment is great gain.

6:7  For we brought nothing into this world: and certainly we can carry nothing out.

6:7  Nihil enim intulimus in hunc mundum : haud dubium quod nec auferre quid possumus.

6:7  For we brought nothing into this world, and it is certain we can carry nothing out.

6:8  But having food and wherewith to be covered, with these we are content.

6:8  Habentes autem alimenta, et quibus tegamur, his contenti simus.

6:8  And having food and raiment let us be therewith content.

6:9  For they that will become rich fall into temptation and into the snare of the devil and into many unprofitable and hurtful desires, which drown men into destruction and perdition.

6:9  Nam qui volunt divites fieri, incidunt in tentationem, et in laqueum diaboli, et desideria multa inutilia, et nociva, quæ mergunt homines in interitum et perditionem.

6:9  But 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.

6:10  For the desire of money is the root of all evils; which some coveting have erred from the faith and have entangled themselves in many sorrows.

6:10  Radix enim omnium malorum est cupiditas : quam quidam appetentes erraverunt a fide, et inseruerunt se doloribus multis.

6:10  For 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.

6:11  But thou, O man of God, fly these things: and pursue justice, godliness, faith, charity, patience, mildness.

6:11  Tu autem, o homo Dei, hæc fuge : sectare vero justitiam, pietatem, fidem, caritatem, patientiam, mansuetudinem.

6:11  But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.

6:12  Fight the good fight of faith. Lay hold on eternal life, whereunto thou art called and be it confessed a good confession before many witnesses.

6:12  Certa bonum certamen fidei, apprehende vitam æternam, in qua vocatus es, et confessus bonam confessionem coram multis testibus.

6:12  Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.

6:13  I charge thee before God who quickeneth all things, and before Christ Jesus who gave testimony under Pontius Pilate, a good confession:

6:13  Præcipio tibi coram Deo, qui vivificat omnia, et Christo Jesu, qui testimonium reddidit sub Pontio Pilato, bonam confessionem,

6:13  I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession;

6:14  That thou keep the commandment without spot, blameless, unto the coming of our Lord Jesus Christ,

6:14  ut serves mandatum sine macula, irreprehensibile usque in adventum Domini nostri Jesu Christi,

6:14  That thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ:

6:15  Which in his times he shall shew, who is the Blessed and only Mighty, the King of kings and Lord of lords:

6:15  quem suis temporibus ostendet beatus et solus potens, Rex regum, et Dominus dominantium :

6:15  Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords;

6:16  Who only hath immortality and inhabiteth light inaccessible: whom no man hath seen, nor can see: to whom be honour and empire everlasting. Amen.

6:16  qui solus habet immortalitatem, et lucem inhabitat inaccessibilem : quem nullus hominum vidit, sed nec videre potest : cui honor, et imperium sempiternum. Amen.

6:16  Who 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.

6:17  Charge the rich of this world not to be highminded nor to trust in the uncertainty of riches, but in the living God (who giveth us abundantly all things to enjoy)

6:17  Divitibus hujus sæculi præcipe non sublime sapere, neque sperare in incerto divitiarum, sed in Deo vivo (qui præstat nobis omnia abunde ad fruendum)

6:17  Charge 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;

6:18  To do good, to be rich in good work, to give easily, to communicate to others,

6:18  bene agere, divites fieri in bonis operibus, facile tribuere, communicare,

6:18  That they do good, that they be rich in good works, ready to distribute, willing to communicate;

6:19  To lay up in store for themselves a good foundation against the time to come, that they may lay hold on the true life.

6:19  thesaurizare sibi fundamentum bonum in futurum, ut apprehendant veram vitam.

6:19  Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.

6:20  O Timothy, keep that which is committed to thy trust, avoiding the profane novelties of words and oppositions of knowledge falsely so called.

6:20  O Timothee, depositum custodi, devitans profanas vocum novitates, et oppositiones falsi nominis scientiæ,

6:20  O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called:

6:21  Which some promising, have erred concerning the faith. Grace be with thee. Amen.

6:21  quam quidam promittentes, circa fidem exciderunt. Gratia tecum. Amen.

6:21  Which 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.