1st Timothy Chapter 1 verse 3 Holy Bible

ASV 1stTimothy 1:3

As I exhorted thee to tarry at Ephesus, when I was going into Macedonia, that thou mightest charge certain men not to teach a different doctrine,
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BBE 1stTimothy 1:3

It was my desire, when I went on into Macedonia, that you might make a stop at Ephesus, to give orders to certain men not to put forward a different teaching,
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DARBY 1stTimothy 1:3

Even as I begged thee to remain in Ephesus, [when I was] going to Macedonia, that thou mightest enjoin some not to teach other doctrines,
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KJV 1stTimothy 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,
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WBT 1stTimothy 1:3


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WEB 1stTimothy 1:3

As I exhorted you to stay at Ephesus when I was going into Macedonia, that you might charge certain men not to teach a different doctrine,
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YLT 1stTimothy 1:3

according as I did exhort thee to remain in Ephesus -- I going on to Macedonia -- that thou mightest charge certain not to teach any other thing,
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Pulpit Commentary

Pulpit CommentaryVerse 3. - Exhorted for besought, A.V.; tarry for abide still, A.V.; was going for went, A.V.; certain men for some, A.V.; not to teach a different for that they teach no other, A.V. Exhorted (παρεκάλεσα). In about sixty places this word has the sense of "beseech," "entreat," "desire," "pray," which is more suitable to this passage than the R.V. exhort. It is a strong expression, and seems to imply that Timothy had been anxious to go with St. Paul to Macedonia, to share his labors and wait upon him; but that St. Paul, with that noble disinterestedness which characterized his whole life, had, not without difficulty, persuaded him to abide at Ephesus. Tarry. Here again the R.V. is unfortunate. The exact sense of προσμεῖναι is "to stay on," or, as in the A.V., "to abide still." The word tells us that Timothy was already at Ephesus when he received the request from St. Paul to stay on there instead of going to Macedonia. There is nothing in the phrase that implies that St. Paul was at Ephesus himself when he made the request to Timothy. It may have been made by message or by letter. When I was going. Some commentators have endeavored to explain πορευόμενος as applying to Timothy, or as if the order were ἵνα πορευόμενος παραγγείλῃς; but the Greek will not admit of it. Charge (παραγγείλῃς); a word implying authority, almost invariably rendered "command" or "charge." It is taken up in ver. 18 (ταύτην τὴν παραγγελίαν), "This charge," etc. Teach a different doctrine (ἑτεροδιδασκαλεῖν). This is one of the many words peculiar to the pastoral Epistles. It only occurs here and 1 Timothy 6:3. It is formed from ἑτεροδιδάσκαλος, a teacher of other than right doctrine, and means "to play the part of a teacher of other than right doctrine," just as in ecclesiastical language ἐτερόδοξος means "one who holds opinions contrary to that which is orthodox," and such as do so are said ἑτεροδοξεῖν. The classical sense is a little different, "one who holds a different opinion" - "to be of a different opinion." The introduction of the word into the vocabulary of Scripture is a sign of the somewhat later age to which this Epistle belongs, when heresies were growing and multiplying. Other similar compounds are ἑτερόγλωσσος (1 Corinthians 14:21) and ἑτεροζυγεῖν (2 Corinthians 6:14).

Ellicott's Commentary

Ellicott's Commentary for English Readers(3) That thou mightest charge some.--Some time after the first imprisonment at Rome, and consequently beyond the period included by St. Luke in the Acts, St. Paul must have left Timothy behind at Ephesus while he pursued his journey towards Macedonia, and given him the solemn charge here referred to. The false teachers who are disturbing the Church at Ephesus are not named. There is, perhaps, a ring of contempt in the expression "some," but it seems more probable that the names were designedly omitted in this letter, which was intended to be a public document. The chief superintendent of the Ephesian community, doubtless, knew too well who were the mistaken men referred to.That they teach no other doctrine.--"Other"--i.e., other than the truth. When the Apostle and his disciple Timothy re-visited Ephesus, after the long Caesarean and Roman imprisonment, they found the Church there distracted with questions raised by Jewish teachers. The curious and hair-splitting interpretation of the Mosaic law, the teaching concerning the tithing of mint and anise and cummin, which in the days of Jesus of Nazareth had paralysed all real spiritual life in Jerusalem, had found its way during the Apostle's long enforced absence into the restless, ever-changing congregations at Ephesus.Dangerous controversies, disputings concerning old prophecies, mingled with modern traditions, occupied the attention of many of the Christian teachers. They preferred to talk about theology rather than try to live the life which men like St. Paul had told them that followers of Jesus must live if they would be His servants indeed.Unless these deadening influences were removed, the faith of the Ephesian Church threatened to become utterly impractical. The doctrine these restless men were teaching, and which St. Paul so bitterly condemns, seems to have been no settled form of heresy, but a profitless teaching, arising mainly, if not entirely, from Jewish sources.