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TimothyAid to Bible Understanding
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TIMOTHY
(Timʹo·thy) [one who honors God].
Son of a Jewess, Eunice, and a Greek father (not named in the Scriptures). While very young, Timothy was taught the “holy writings” by his mother and probably also by his grandmother Lois. (Acts 16:1; 2 Tim. 1:5; 3:15) It is not known precisely when Timothy embraced Christianity. However, about 50 C.E., when the apostle Paul arrived at Lystra (apparently Timothy’s home) in the course of his second missionary journey, the disciple Timothy (perhaps in his late teens or early twenties) “was well reported on by the brothers in Lystra and Iconium.”—Acts 16:2.
It may have been at this time that, as a result of the operation of God’s spirit, certain prophecies or predictions were voiced concerning Timothy. After the holy spirit had in this way indicated the future of Timothy, the older men of the congregation joined the apostle Paul in laying their hands upon Timothy, thereby setting him apart for a particular service in connection with the Christian congregation. (1 Tim. 1:18; 4:14; 2 Tim. 1:6; compare Acts 13:3.) Paul chose Timothy as a traveling companion and, to avoid giving Jews an occasion for stumbling, circumcised him.—Acts 16:3.
TRAVELS WITH PAUL
With Paul, Timothy shared in Christian activities in Philippi, Thessalonica and Beroea. (Acts 16:11–17:10) When opposition stirred up by fanatical Jews made it necessary for Paul to depart from Beroea, the apostle left Silas and Timothy behind to care for the new group of believers there. (Acts 17:13-15) It appears that Paul thereafter sent word to Beroea, advising Timothy to visit the brothers at Thessalonica, encouraging them to remain faithful despite tribulation. (1 Thess. 3:1-3; see ATHENS.) Apparently rejoining Paul at Corinth, Timothy brought good news about the faithfulness and love of the Thessalonian Christians. (Acts 18:5; 1 Thess. 3:6) In the letter Paul then sent to the Thessalonians he included the names of Silvanus (Silas) and Timothy in the salutation, as he also did in his second letter to them.—1 Thess. 1:1; 2 Thess. 1:1.
During Paul’s third missionary journey (c. 52-56 C.E.) Timothy again traveled with the apostle. (Compare Acts 20:4.) While at Ephesus (1 Cor. 16:8), Paul, in his first letter to the Corinthians, wrote: “I am sending Timothy to you, as he is my beloved and faithful child in the Lord; and he will put you in mind of my methods in connection with Christ Jesus, just as I am teaching everywhere in every congregation.” (1 Cor. 4:17) Toward the close of this letter, though, Paul inferred that there was a possibility that Timothy might not get to Corinth: “If Timothy arrives, see that he becomes free of fear among you, for he is performing the work of Jehovah, even as I am.” (1 Cor. 16:10) If Timothy did indeed visit Corinth, this must have been before he and Erastus left Ephesus for Macedonia, since Timothy and Paul were together in Macedonia when the second letter to the Corinthians (based on the report of Titus, not of Timothy) was written. (Acts 19:22; 2 Cor. 1:1; 2:13; 7:5-7) Perhaps Timothy’s intended visit did not materialize. This is suggested by the fact that, in his second letter to the Corinthians, Paul makes no mention of Timothy’s being there other than in association with himself. (2 Cor. 1:19) Later, at the time Paul wrote to the Romans, apparently from Corinth (the home of Gaius), Timothy was with him.—Compare Romans 16:21, 23; 1 Corinthians 1:14.
Timothy’s name is included in the salutation of letters written by Paul to the Philippians (1:1), Colossians (1:1) and Philemon (1) during the apostle’s first imprisonment at Rome. It appears that Timothy personally endured imprisonment at Rome sometime within the period between the writing of the letter to the Philippians and the one to the Hebrews.—Phil. 2:19; Heb. 13:23.
RESPONSIBILITIES AND QUALIFICATIONS
After Paul’s release from prison, Timothy again shared with the apostle in the ministry, remaining in Ephesus at his direction. (1 Tim. 1:1-3) At this time (c. 61-64) Timothy may have been in his thirties and had authority in the appointment of overseers and ministerial servants in the congregation. (1 Tim. 5:22) He was fully capable of handling these weighty responsibilities, having proved himself by laboring in close association with the apostle Paul for eleven years or more. Regarding him, Paul could say: “I have no one else of a disposition like his who will genuinely care for the things pertaining to you. . . . You know the proof he gave of himself, that like a child with a father he slaved with me in furtherance of the good news.” (Phil. 2:20-22) And to Timothy he wrote: “I never leave off remembering you in my supplications, night and day longing to see you, as I remember your tears, that I may get filled with joy. For I recollect the faith which is in you without any hypocrisy.”—2 Tim. 1:3-5.
Although having to contend with frequent illness because of stomach trouble (1 Tim. 5:23), Timothy willingly expended himself in behalf of others. His fine qualities endeared him to the apostle Paul, who very much desired Timothy’s association when facingimminent death. (2 Tim. 4:6-9) Being relatively young, Timothy may have been diffident and hesitant about asserting his authority. (Compare 1 Timothy 4:11-14; 2 Timothy 1:6, 7; 2:1.) This shows that Timothy was not a proud man but appreciated his limitations.
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Timothy. Letters toAid to Bible Understanding
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TIMOTHY, LETTERS TO
Two inspired letters of the Christian Greek Scriptures composed by the apostle Paul, who identifies himself as the writer in the opening words of each letter. (1 Tim. 1:1; 2 Tim. 1:1) The first letter was evidently written from Macedonia. A basis for assigning an approximate date for the composition of this letter is found in the first chapter, verse 3, which reads: “Just as I encouraged you to stay in Ephesus when I was about to go my way into Macedonia, so I do now.” There is no mention of this in the book of Acts, which covers a period from the time of Jesus’ ascension to heaven in 33 C.E. until the second year of Paul’s imprisonment in Rome, about 61 C.E. Accordingly, it seems that it was sometime after his being released that Paul encouraged Timothy to stay in Ephesus, and then he apparently departed for Macedonia. This would place the time for the writing of First Timothy between the date of the apostle’s release from his first imprisonment at Rome and his final imprisonment there, or sometime between about 61 and 64 C.E. The second letter was composed at Rome during Paul’s final imprisonment (likely about 65 C.E.) and not long before his death.—2 Tim. 1:8, 17; 4:6-9.
AUTHENTICITY
The authenticity of First and Second Timothy is well established. All outstanding ancient catalogs, starting with the Muratorian Fragment of the second century C.E., list both letters as canonical. Most importantly, these letters are in complete agreement with the rest of the Scriptures and quote from them. They contain quotations from or allusions to Numbers (16:5; 2 Tim. 2:19), Deuteronomy (19:15; 25:4; 1 Tim. 5:18, 19), Isaiah (26:13; 2 Tim. 2:19) and the words of Jesus Christ. (Matt. 10:10; Luke 10:7; 1 Tim. 5:18) Noteworthy are the frequent mention of faith (1 Tim. 1:2, 4, 5, 14, 19; 2:7, 15; 3:9, 13; 4:1, 6, 12; 5:8, 12; 6:10, 11, 12, 21; 2 Tim. 1:5, 13; 2:18, 22; 3:8, 10, 15; 4:7), the emphasis on right doctrine (1 Tim. 1:3, 4; 4:1-3, 6, 7; 6:3, 4, 20, 21; 2 Tim. 1:13; 3:14, 15; 4:3, 5), conduct (1 Tim. 2:8-11, 15; 3:2-13; 4:12; 5:1-21; 6:1, 2, 11-14; 2 Tim. 2:22), prayer (1 Tim. 2:1, 2, 8; 4:5; 5:5; 2 Tim. 1:3), and faithful endurance through suffering.—2 Tim. 1:8, 12; 2:3, 8-13.
BACKGROUND FOR FIRST TIMOTHY
In 56 C.E., when meeting at Miletus with the older men of the Ephesus congregation, the apostle Paul said to them: “I know that after my going away oppressive wolves will enter in among you and will not treat the flock with tenderness, and from among you yourselves men will rise and speak twisted things to draw away disciples after themselves.” (Acts 20:29, 30) Within a few years thereafter the situation regarding the teaching of false doctrines had become so serious that Paul encouraged Timothy to stay in Ephesus, that he “might command certain ones not to teach different doctrine, nor to pay attention to false stories and to genealogies.” (1 Tim. 1:3, 4) Timothy, therefore, had to wage spiritual warfare inside the Christian congregation to preserve its purity and to aid its members to remain in the faith. (1 Tim. 1:18, 19) His applying the things mentioned in the apostle’s letter would serve to protect members of the congregation from falling away.
For the congregation to prosper, prayer could not be overlooked. So that Christians might go on leading a calm and quiet life, without interference, it was proper for them to pray concerning kings and men in high governmental station. Regarding those representing the congregation in prayer, Paul wrote: “I desire that in every place the men carry on prayer, lifting up loyal hands, apart from wrath and debates.” This meant approaching God in a pure way, without any feelings of animosity or anger toward others.—1 Tim. 2:1-8.
Timothy also had to be alert that women kept their God-assigned place (1 Tim. 2:9-15), that only qualified men served as overseers and ministerial servants, for such would serve as a strong bulwark against apostasy (1 Tim. 3:1-13; 5:22), that deserving widows received assistance from the congregation (1 Tim. 5:3-16), that due consideration was given to the older men presiding in a fine manner (1 Tim. 5:17-19), that slaves conducted themselves aright toward their owners (1 Tim. 6:1, 2), that all were content with what they had, not seeking to be rich (1 Tim. 6:6-10), and that the rich did not rest their hopes on material things, being instead rich in fine works and manifesting generosity. (1 Tim. 6:17-19) Timothy himself had to be “an example to the faithful ones in speaking, in conduct, in love, in faith, in chasteness” and also had to be concerned about continuing to make advancement.—1 Tim. 4:12, 15, 16; 6:11-14.
OUTLINE OF CONTENTS
I. Salutation and pronouncement of blessing (1:1, 2)
II. Encouragement to uphold truth and fight against false doctrine (1:3-20)
A. Those teaching false doctrine to be commanded not to do so; law is fine only when handled lawfully and not by persons lacking understanding (1:3-11)
B. Paul’s assignment to a ministry an expression of the Lord’s undeserved kindness; apostle ascribes honor and glory to God, “King of eternity” (1:12-17)
C. Admonition to wage fine warfare and hold faith and good conscience (1:18-20)
III. Counsel involving prayer and the conduct of women in connection with congregational meetings (2:1-15)
A. Reasons for prayers regarding all sorts of men, including those in high governmental station (God’s purpose for all sorts of men to gain salvation; one God and one Mediator, who gave self as corresponding ransom for all); men to lead in prayer (2:1-8)
B. Women to adorn selves in well-arranged dress with modesty; not to teach or to exercise authority over men (2:9-15)
IV. Qualifications for those appointed to serve as overseers and ministerial servants; Christian congregation a pillar and support of truth; ‘sacred secret of godly devotion’ (3:1-16)
V. Falling away to take place in later periods of time; Timothy’s part in restraining it (4:1-11)
A. Some things that would be taught by those falling away (4:1-5)
B. Timothy to turn down false stories (4:6-11)
VI. Instructions for Timothy concerning self and congregational matters (4:12–6:21)
A. Timothy to set good example and strive to make advancement (4:12-16)
B. Older men to be entreated as fathers, younger men as brothers, older women as mothers and younger women as sisters (5:1, 2)
C. Widows, if meeting requirements, entitled to material assistance (5:3-16)
D. Older men who preside entitled to “double honor”; only on evidence of two or three witnesses is accusation against older man to be admitted (5:17-19)
E. Reproof for persons practicing sin; Timothy not to act according to biased leaning, not to share in sins of others through hasty appointments (5:20-22)
F. Timothy, because of sickness, to use a little wine for stomach’s sake (5:23)
G. Wrongdoing and fine works eventually become manifest (5:24, 25)
H. Slaves to conduct selves properly toward owners, especially if brothers (6:1, 2)
I. Results springing from false teachings, and the importance of godly devotion and self-sufficiency, not desiring to be materially rich (6:3-10)
J. Exhortation for Timothy to conduct self aright, to instruct rich not to be high-minded, and to turn away from empty speeches (6:11-21)
BACKGROUND FOR SECOND TIMOTHY
In 64 C.E. a great fire ravaged Rome, destroying about a fourth of the city. Rumor had it that Caesar Nero was responsible for it. To protect himself Nero placed the blame upon the Christians. This appears to have prompted a wave of violent governmental persecution. It was likely about this time (c. 64 or 65 C.E.) that the apostle Paul was again imprisoned at Rome. Though forsaken by many, suffering in chains and facing imminent death (2 Tim. 1:15, 16; 4:6-8), the apostle wrote an encouraging letter to Timothy, one that prepared his younger fellow worker to resist apostate elements inside the congregation and to stand firm in the face of persecution. (2 Tim. 2:3-7, 14-26; 3:14–4:5) By learning about Paul’s circumstances, Timothy would have been able to draw encouragement from the apostle’s good example of faithful endurance under great tribulation.—2 Tim. 2:8-13.
Fearless in the strength of Jehovah, Paul exhorted Timothy: “Stir up like a fire the gift of God which is in you through the laying of my hands upon you. For God gave us not a spirit of cowardice, but that of power and of love and of soundness of mind. Therefore do not become ashamed of the witness about our Lord, neither of me a prisoner for his sake, but take your part in suffering evil for the good news according to the power of God.”—2 Tim. 1:6-8.
OUTLINE OF CONTENTS
I. Salutation and pronouncement of blessing (1:1, 2)
II. Timothy’s faith provides reason for Paul to give thanks to God (1:3-5)
III. Encouragement for Timothy to remain faithful (1:6–2:13)
A. God gave, not a spirit of cowardice, but of power and love; also salvation an expression of his undeserved kindness (1:6-11)
B. Example of Paul in suffering; those turning away from Paul contrasted with Onesiphorus who assisted the apostle (1:12-18)
C. Admonition to commit things learned to faithful men who would be adequately qualified to teach others; exhortation to take part in suffering evil as fine soldier of Christ Jesus (2:1-7)
D. Reason for Paul’s being able to endure (2:8-13)
IV. Action to be taken regarding false teachings (2:14–4:5)
A. Not to fight about words; handle word of truth aright; shun empty speeches in opposition to truth (2:14-18)
B. False teachers will have no success, as solid foundation of God stays standing; keep clear of unclean vessels, evidently meaning persons like false teachers (2:19-21)
C. Timothy to flee from desires incidental to youth, pursuing righteousness, faith, love and peace; not to fight with those not favorably disposed but instruct with mildness so that they might repent (2:22-26)
D. Description of conditions in “last days,” with admonition for Timothy to continue faithful (adhering to inspired Scriptures and preaching the word) (3:1–4:5)
V. Paul’s personal circumstances as a prisoner; his desire for Timothy to come; final greetings and pronouncement of blessing (4:6-22)
See the book “All Scripture Is Inspired of God and Beneficial,” pp. 232-237.
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TinAid to Bible Understanding
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TIN
The original Hebrew word bedhilʹ means that which is separated or removed from precious metals by smelting. The word is used at Isaiah 1:25: “I shall smelt away your scummy dross as with lye, and I will remove all your waste products [bedhilʹ].” The first reference to tin, soon after the Exodus, includes it among the valuable spoils of war taken from the Midianites. (Num. 31:2, 22) There were no tin mines in Palestine; the heavy dark oxide of tin called “cassiterite” came from river sands in Tarshish and England. (Ezek. 27:12) Of the six products of the ancient metallurgist’s furnace, tin had the lowest melting point of all, only 449° F. (232° C.). (Ezek. 22:18, 20) Tin, it appears, was used to make plummets, for at Zechariah 4:10 (which speaks of the “plummet”) the Masoretic text reads “the stone [or, weight], the tin.” In Amos 7:7, 8 the Hebrew word translated “plummet” may mean tin or lead. Tin’s greatest usefulness, however, was as a hardening agent; 2 to 18 percent tin alloyed with copper has been found in ancient specimens of bronze.
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TiphsahAid to Bible Understanding
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TIPHSAH
(Tiphʹsah) [passage, ford].
1. A place at the extreme N of Solomon’s kingdom. (1 Ki. 4:24) Scholars generally identify it with Dibseh on the Euphrates River, some sixty miles (c. 97 kilometers) E-SE of Aleppo and almost that same distance from the confluence of the Euphrates and Balikh Rivers.
2. A place, apparently in the vicinity of Tirzah, that was struck down by Israel’s King Menahem (c. 791-780 B.C.E.). (2 Ki. 15:16) Its exact situation is not known. Khirbet Tafsah, about seven miles (c. 11 kilometers) SW of ancient Shechem, bears a similar name, but appears to be too far from the assumed site of Tirzah to be the location of this Tiphsah.
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TirasAid to Bible Understanding
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TIRAS
(Tiʹras).
One of the seven sons of Japheth. (Gen. 10:2; 1 Chron. 1:5) The people descended from Japheth’s sons were later “spread about in their lands, each according to its tongue.”—Gen. 10:5.
Generally, authorities of the present day consider Tiras to be identified with the Tyr·se·noiʹ of classical Greek writers, also called Tyr·hre·noiʹ. The Tyr·se·noiʹ were a seafaring people of the islands and coastlands of the Aegean Sea.
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TirathitesAid to Bible Understanding
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TIRATHITES
(Tiʹrath·ites).
A Kenite family of scribes living at Jabez.—1 Chron. 2:55.
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TirhakahAid to Bible Understanding
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TIRHAKAH
(Tir·haʹkah).
Thought to be Pharaoh Taharka, the third of the Ethiopian rulers in Egypt’s “Twenty-fifth Dynasty.” The dates generally assigned by modern historians to Taharka’s rule, however, do not fit Biblical chronology. (Evidence favoring Biblical chronology over secular chronology is presented on pages 323 to 326.) During Hezekiah’s reign, while Assyrian King Sennacherib was fighting against Libnah, news came that Tirhakah was on his way to fight the Assyrians. (2 Ki. 19:8, 9; Isa. 37:8, 9) An Assyrian inscription, though not mentioning Tirhakah, indicates that Sennacherib defeated the forces that came from Egypt and captured “the charioteers of the king of Ethiopia.” The next Assyrian king, Esar-haddon, boasted about his conquest of Egypt, saying: “Its king, Tirhakah, I wounded five times with arrowshots and ruled over his entire country.” During the reign of Esar-haddon’s son and successor Ashurbanipal, Tirhakah revolted against submission to Assyria. But, according to Ashurbanipal, “the terror of the (sacred) weapon of Ashur, my lord, overcame Tirhakah where he had taken refuge and he was never heard of again.”
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TirhanahAid to Bible Understanding
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TIRHANAH
(Tirʹha·nah).
Child of Caleb by his concubine Maacah; of the tribe of Judah.—1 Chron. 2:3, 48.
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TiriaAid to Bible Understanding
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TIRIA
(Tirʹi·a)
A ‘son’ of Jehallelel in the genealogies of Judah.—1 Chron. 4:1, 16.
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TirshathaAid to Bible Understanding
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TIRSHATHA
(Tir·shaʹtha).
The Persian title for the governor of a jurisdictional district. In the five times it is used, it is preceded by the Hebrew definite article ha, making it in English “the Tirshatha.”
The officials mentioned in the Bible by the title Tirshatha ruled over Judah, one of the Persian provinces. Zerubbabel was evidently the Tirshatha mentioned in Ezra 2:63 and Nehemiah 7:65, 70. Later when Nehemiah became governor he was the Tirshatha, and is referred to as such at Nehemiah 8:9 and 10:1.
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TirzahAid to Bible Understanding
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TIRZAH
(Tirʹzah) [pleasantness, delightfulness].
1. One of the five daughters of the Manassite Zelophehad; a contemporary of Moses and Joshua.—Num. 26:29, 33; 27:1-7; 36:11, 12; Josh. 17:3, 4.
2. A city in Samaria, the exact location of which is uncertain. Archaeological evidence seems to favor Tell el-Farʽah, about seven miles (11 kilometers) NE of Nablus (linked with ancient Shechem).
Under the command of Joshua, the Israelites defeated the king of Tirzah. (Josh. 12:7, 24) Centuries later, Jeroboam, the first king of the northern kingdom, transferred his residence to Tirzah. (Compare 1 Kings 12:25; 14:17.) Tirzah evidently continued to be the capital of the northern kingdom during the reigns of Jeroboam’s son Nadab (1 Ki. 15:25-28) and his successors Baasha, Elah and Zimri. (1 Ki. 15:33; 16:5, 6, 8, 15) The last of these kings, Zimri, committed suicide at Tirzah when Omri captured the city. (1 Ki. 16:17-20) After reigning in Tirzah for six years, Omri built Samaria and made that city his capital. (1 Ki. 16:23, 24, 29) More than one hundred and fifty years later, Menahem, a resident of Tirzah, killed Shallum and became king in Samaria.—2 Ki. 15:14, 17.
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