1st Timothy Chapter 4 verse 12 Holy Bible

ASV 1stTimothy 4:12

Let no man despise thy youth; but be thou an ensample to them that believe, in word, in manner of life, in love, in faith, in purity.
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BBE 1stTimothy 4:12

Let no one make little of you because you are young, but be an example to the church in word, in behaviour, in love, in faith, in holy living.
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DARBY 1stTimothy 4:12

Let no one despise thy youth, but be a model of the believers, in word, in conduct, in love, in faith, in purity.
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KJV 1stTimothy 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.
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WBT 1stTimothy 4:12


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WEB 1stTimothy 4:12

Let no man despise your youth; but be an example to those who believe, in word, in your way of life, in love, in spirit, in faith, and in purity.
read chapter 4 in WEB

YLT 1stTimothy 4:12

let no one despise thy youth, but a pattern become thou of those believing in word, in behaviour, in love, in spirit, in faith, in purity;
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Pulpit Commentary

Pulpit CommentaryVerse 12. - An ensample to them that believe for an example of the believers, A.V.; manner of fife for conversation, A.V.; love for charity, A.V.; R.T. omits in spirit, A.V. and T.R. Let no man despise thy youth (comp. 1 Corinthians 16:11; Titus 2:15). The construction of the sentence is manifestly that adopted in the A.V. and followed in the R.V. Timothy would certainly be under forty years at this time, and might be not above thirty-five. Either age would be decidedly early for so responsible an office - one in which he would have many elders (πρεσβύτεροι) under him (1 Timothy 5:1, 17, 19). An ensample (τύπος); properly the original "pattern" or "model" after which anything is made or fashioned; hence a "pattern" or "example." It is used in the same sense as here in Philippians 3:17; I These. 1:7; 2 Thessalonians 3:9; Titus 2:7; 1 Peter 5:3. Them that believe. The R.V. has apparently so translated τῶν πιστῶν in order to assimilate it with the πιστῶν in ver. 10. But οἱ πιστοί are simply "believers," or "Christians" - "the flock," as St. Peter has it, and had better be so rendered. Timothy is exhorted to make it impossible for any one to question his authority on the score of his youth by being a model of the Christian graces required in believers. In word. Specially in his teaching. The exhortation to Titus (Titus 2:1, 7, etc.) is very similar, "Speak thou the things which befit the sound doctrine. In all things showing thyself an ensample of good works; in thy doctrine showing uncorrupt-ness, gravity, sound speech (λόγον ὑγιῆ)" etc. (comp. too 1 Timothy 5:17; 2 Timothy 1:13). Manner of life (ἀναστροφῇ; see 1 Timothy 3:15, note). Purity (ἁγνείᾳ); elsewhere in the New Testament only in 1 Timothy 5:2, where it has the same special sense (compare ἀγνός, 2 Corinthians 11:2; 1 Timothy 5:22; Titus 2:5; 1 Peter 3:2).

Ellicott's Commentary

Ellicott's Commentary for English Readers(12) Let no man despise thy youth.--If Timothy desired that his teaching should be listened to with respectful earnest attention, if he hoped to use a holy influence over the flock, let him be very careful that his comparative youth prove no stumbling-block. To Paul the aged, his son in the faith seemed still youthful--at this time Timothy could not have been more than forty years of age. The old master would have his young disciple supply the want of years by a gravity of life; he would have him, while fearless, at the same time modest and free from all that pretentious assumption, unhappily so often seen when the comparatively young are placed in positions of dignity and authority. Paul proceeds further to explain his solemn warning by instancing the especial points in which Timothy was to be a pattern to the other believers. These gentle words of warning, such notices as we find in 1Timothy 5:23 and in 1Corinthians 16:10-11, seem to point to the fact of there being nothing winning in the personal appearance of Timothy, but rather the contrary. It is deserving of comment that among the more famous of the early Christian leaders, beauty of face and form appears to have been the exception rather than the rule. This was, of course, utterly different from the old Grecian idea of gods and heroes. It was no doubt part of the counsel of God that this world-religion should owe nothing to the ordinary conditions of human success. The teaching was novel and opposed to the maxims which guided and influenced the old world. The noblest ideals proposed for Christian imitation were strange and hitherto unheard of. The very foremost preachers of the faith of Christ, as in the case of Timothy, seem to have owed nothing to those personal gifts so highly prized among Pagan nations. So the appearance of St. Paul, the greatest of the early Christian leaders, seems to have been mean and insignificant, "ein armes diirres Mannlein" as Luther has it. The blessed Founder of the religion is described by Tertullian, who lived in the same century with those who must have conversed with Christ's disciples, as "having no human beauty, much less any celestial splendour." Clement of Alexandria, Justin Martyr, and other very early writers, join in the same testimony. It is, however, only fair to say that on this point the view of Origen appears to have been different. The Messianic prophecies evidently looked forward to this as the will of the Most High. (See Psalm 22:6-7; Psalm 22:15; Psalm 22:17; Isaiah 52:14; Isaiah 53:2-4.) . . .