This article continues with an examination of the structure of 1 Timothy, particularly 1:12-17 and 6:13-16, and 1:18-20 and 6:12 (and their respective interconnections).

This article provides a structure and outline of 1 Timothy.

What should be the place of women in the church? Is women in office a biblical model? This article discusses these questions by looking at 1 Timothy 2:11-15.

This article argues that careful lexicological investigations in 1 Timothy 2:12 have undermined the traditional interpretation of "authenteō" ("to have authority over") and brought to light various shades of meaning, without demonstrating their relevance to the passage. The argument of this paper is that if closer attention is paid to the structural and figurative character of the passage, the result is a reading that takes into account both the proper sense of "authenteō" and the particular social context and circumstances of the apostle's message.

This article considers various sayings concerning the meaning of 1 Timothy 2:11-12 that seek to take away from its real meaning.

This article offers a new translation of the often-puzzling text 1 Timothy 2:15. Hubbard argues that this text refers to the safe-keeping of a woman through the ordeal of child-bearing. He also interprets the text against the background of the ancient Mediterranean world, which he believes to be essential for a good interpretation of Paul's letter and this verse in particular.

From 1 Timothy 4:12 this article shows that the conduct of every Christian should be exemplary to other believers. It suggest some ways of living an exemplary life.

This article discusses what 1 Timothy 2 says on the role of women in the church.

The statement of the apostle Paul in 1 Timothy 2:15 has mystified Bible readers as well as Christian scholars for centuries. In what sense can a woman be "saved" by bearing children? What is so virtuous about bearing children that it could become the cause of women's salvation? What about single women or married women who do not or cannot have children? Even apart from these questions, the apostle sounds sexist and out of date in our modern era. How should we understand this passage, and how are we to apply it?

This article offers a detailed exegesis on 1 Timothy 2:15.

The syntax of 1 Timothy 2:12 has been the subject of serious scholarly discussion in recent years. Increasingly, It has become clear that before one can apply this important passage on women's roles in the church, one must first determine what it means. In this quest for the meaning of 1 Tim 2:12, the proper understanding of the passage's syntax has had a very important place, especially since consensus on the meaning of the rare word "authentein" has proved elusive.

The role of women in the church, and in particular the issue of the ordination of women, is a worldwide discussion point. Yet the issue of women’s roles in the church and society is not a new one. This makes it all the more remarkable that the progressive reading of biblical texts such as 1 Timothy 2:9-15 is a comparatively recent phenomenon.

From 1 Timothy 3:1-7, this article groups the qualifications of being an elder into three categories: character, call to rule, and call to teach.

What is the essence of the church? From 1 Timothy 3:15 this article shows that the essence of the church is that she upholds the truth. This article shows how the church upholds the truth in her worship, confessions, preaching, and eldership.

From 1 Timothy 3:8-12 this article explains the qualification of deacons in terms of their relationship to their family.

Through the diaconate Christ is present with his church, and deacons administer Christ’s mercy. This article based on 1 Timothy 3 shows that the standard required to be a deacon is a high one. It points out that this standard should at the same time characterize every Christian.

The qualifications for being an elder should not be limited to them. They should be characteristics of all Christians desiring to be Christlike. From 1 Timothy 3 this article introduces eight of those.

The qualifications for being an elder should not be limited to them. They should be characteristics of all Christians. This article explains that in 1 Timothy 3:2 God calls Christians to be above reproach.

The qualifications for being an elder should not be limited to them. They should be characteristics of all Christians. This article explains that in 1 Timothy 3:2 God calls Christians to show devotion to their spouses in their marriage.

The qualifications for being an elder should not be limited to them. They should be characteristics of all Christians. This article explains that in 1 Timothy 3:2 God calls Christians to exercise sound judgment.

The qualifications for being an elder should not be limited to them. They should be characteristics of all Christians. This article explains that in 1 Timothy 3:2 God calls Christians to show hospitality.

The qualifications for being an elder should not be limited to them. They should be characteristics of all Christians. This article explains that in 1 Timothy 3:3 God calls Christians to show gentleness.

The qualifications for being an elder should not be limited to them. They should be characteristics of all Christians. This article explains that in 1 Timothy 3:3 God calls Christians to be temperate.

The qualifications for being an elder should not be limited to them. They should be characteristics of all Christians. This article explains that in 1 Timothy 3:3 God calls Christians to be generous, not lovers of money.

The qualifications for being an elder should not be limited to them. They should be characteristics of all Christians. This article explains how in 1 Timothy 3:4-5 God calls Christian men to exercise leadership in their homes.

The qualifications for being an elder should not be limited to them. They should be characteristics of all Christians. This article explains that in 1 Timothy 3:6 God calls Christians to maturity and humility.

The qualifications for being an elder should not be limited to them. They should be characteristics of all Christians. This article explains that 1 Timothy 3:7 should apply to Christians: they should be respected by outsiders.

How can young people live an exemplary life in front of their fellow Christians? Looking at 1 Timothy 4:12 this article explains what it means to live an exemplary life as a youth.

This article examines what 1 Timothy 3:6 means when it prohibits an elder from being a novice.

Does 1 Timothy 3:11 support the office of deaconess? This article argues that 1 Timothy 3:11 refers to women serving in diaconal ministry but who are not deaconesses.

Can women be in office? This article argues that women cannot be ordained as elders or pastors. Applying hermeneutical principles to 1 Timothy 2:12, it shows that the case for women in office has no biblical grounds.

This article is an exposition of 1 Timothy 4:12-13.

This article is a Bible study on 1Timothy 4:7-10.

From 1 Timothy 4:6-9 this article shows that believers are called to live in godliness.

This article contains a sermon on Philippians 4:7 and 1 Timothy 6:12, as an encouragement especially to pastors in their vocation.

The use of words should be important to every Christian. This article show that every communication reveals something about the state of your heart. So set an example through your speech, as we read in 1 Timothy 4:12.

Christian love cannot be hidden. From 1 Timothy 4:12 this article shows how a Christian can live a life of exemplary love.

How does a young minister grow in his office? This article considers the counsel of the apostle Paul to young Timothy in 1 Timothy 5:1-2.

This article is a study on 1 Timothy 5:17-18. Focus is given to the work of elders and the honour they must be given.

From 1Timothy 5:3-7 this article shows how the church should care for widows.

The author takes a look at the church at Ephesus through the lens of 1 Timothy. Three problems that arose in the life of the church are reflected upon: asceticism (1 Timothy 4:1-5), legalism (1 Timothy 1:3-17), and materialism (1 Timothy 6:3-19).

Christians know that wealth is a gift of God, and therefore they do not have to feel guilty about being rich. At the same time the Bible warns against being deceived by wealth. From 1 Timothy 6:17 this article discusses ways in which Christians can learn to live with their wealth.

Is 1 Timothy 6:17-19 meant for the rich only? Who is rich? This article argues that this text is meant for you also because you are rich.

The focus of this article is the critical point in Paul’s use of the creation/fall/promise theme in 1 Timothy 2:13–15. The apostle's argument is based on Genesis 1-3 and should be read as part of the unit of 1 Timothy 2:8-15. Gruenler argues that this forms part of the larger context of the Pastorals as a mission genre with a specific exhortation to effective Christian lifestyle.

In this essay, the author wants to demonstrate that the crucial role of hermeneutics is not to be denied when passages are considered in reflecting on women in office. However, the author argues that the current discussion appears to be vexed frequently by an assumed but perhaps faulty exegesis of the relevant biblical texts. He uses as an illustration of this point 1 Timothy 2:8-15.

According to Wolters the meaning of the verb αὐθεντέω, which occurs in 1 Timothy 2:12, has been under considerable scholarly discussion since the 1980s. The thesis of this article is that one important attestation to the possible meaning of the word has not received the due attention because of an error of dating.

The intention of this article is to place the discussions on gender roles during the 1990s in a broader context. In the process 1 Timothy 2:8-15 is considered.

In the recent past several major commentaries and monographs on the Pastoral Epistles have been published. This article ask what light these recent works have shed on the study of this group of writings. The focus is on several of the major hermeneutical and exegetical challenges with which the modern interpreter is confronted in the study of the Pastoral Epistles.