The Sacred Bible: The First Letter to Timothy
[I Timotheus 1]
[1 Timothy 1]
{1:1} Paulus Apostolus Iesu Christi secundum imperium Dei Salvatoris nostri, et Christi Iesu spei nostræ:
{1:1} Paul, an Apostle of Jesus Christ by the authority of God our Savior and Christ Jesus our hope,
{1:2} Timotheo dilecto filio in fide. Gratia, misericordia, et pax a Deo Patre, et Christo Iesu Domino nostro.
{1:2} to Timothy, beloved son in the faith. Grace, mercy, and peace, from God the Father and from Christ Jesus our Lord.
{1:3} Sicut rogavi te ut remaneres Ephesi cum irem in Macedoniam, ut denunciares quibusdam ne aliter docerent,
{1:3} Now I asked you to remain at Ephesus, while I went into Macedonia, so that you would speak strongly against certain ones who have been teaching a different way,
{1:4} neque intenderent fabulis, et genealogiis interminatis: quæ quæstiones præstant magis quam ædificationem Dei, quæ est in fide.
{1:4} against those who have been paying attention to fables and endless genealogies. These things present questions as if they were greater than the edification that is of God, which is in faith.
{1:5} Finis autem præcepti est charitas de corde puro, et conscientia bona, et fide non ficta.
{1:5} Now the goal of instruction is charity from a pure heart, and a good conscience, and an unfeigned faith.
{1:6} A quibus quidam aberrantes, conversi sunt in vaniloquium,
{1:6} Certain persons, wandering away from these things, have been turned aside to empty babbling,
{1:7} volentes esse legis doctores, non intelligentes neque quæ loquuntur, neque de quibus affirmant.
{1:7} desiring to be teachers of the law, but understanding neither the things that they themselves are saying, nor what they are affirming about these things.
{1:8} Scimus autem quia bona est lex, si quis ea legitime utatur:
{1:8} But we know that the law is good, if one makes use of it properly.
{1:9} sciens hoc quia lex iusto non est posita, sed iniustis, et non subditis, impiis, et peccatoribus, sceleratis, et contaminatis, parricidis, et matricidis, homicidis,
{1:9} Knowing this, that the law was not set in place for the just, but for the unjust and the insubordinate, for the impious and sinners, for the wicked and the defiled, for those who commit patricide, matricide, or homicide,
{1:10} fornicariis, masculorum concubitoribus, plagiariis, mendacibus, et periuris, et si quid aliud sanæ doctrinæ adversatur,
{1:10} for fornicators, for males who sleep with males, for kidnappers, for liars, for perjurers, and whatever else is contrary to sound doctrine,
~ The phrase ‘masculorum concubitoribus’ refers to homosexuality; the word ‘concubitoribus’ is masculine plural, and the word ‘masculorum’ refers to males generally. Since Paul adds ‘whatever else is contrary to sound doctrine’ female homosexuality is also condemned.
{1:11} quæ est secundum Evangelium gloriæ beati Dei, quod creditum est mihi.
{1:11} which is in accord with the Gospel of the glory of the blessed God, the Gospel which has been entrusted to me.
{1:12} Gratias ago ei, qui me confortavit, Christo Iesu Domino nostro, quia fidelem me existimavit, ponens in ministerio:
{1:12} I give thanks to him who has strengthened me, Christ Jesus our Lord, because he has considered me faithful, placing me in the ministry,
{1:13} qui prius blasphemus fui, et persecutor, et contumeliosus: sed misericordiam Dei consecutus sum, quia ignorans feci in incredulitate.
{1:13} though previously I was a blasphemer, and a persecutor, and contemptuous. But then I obtained the mercy of God. For I had been acting ignorantly, in unbelief.
{1:14} Superabundavit autem gratia Domini nostri cum fide, et dilectione, quæ est in Christo Iesu.
{1:14} And so the grace of our Lord has abounded greatly, with the faith and love that is in Christ Jesus.
{1:15} Fidelis sermo, et omni acceptione dignus: quod Christus Iesus venit in hunc mundum peccatores salvos facere, quorum primus ego sum:
{1:15} It is a faithful saying, and worthy of acceptance by everyone, that Christ Jesus came into this world to bring salvation to sinners, among whom I am first.
~ Paul is not saying that he is literally the worst sinner of all, but merely that he was among the worst sinners; ‘first’ is used as a superlative in the general sense of ‘very much so,’ and not in the absolute sense of ‘more so than any other.’
{1:16} Sed ideo misericordiam consecutus sum: ut in me primo ostenderet Christus Iesus omnem patientiam ad informationem eorum, qui credituri sunt illi, in vitam æternam.
{1:16} But it was for this reason that I obtained mercy, so that in me as first, Christ Jesus would display all patience, for the instruction of those who would believe in him unto eternal life.
{1:17} Regi autem sæculorum immortali, invisibili, soli Deo honor, et gloria in sæcula sæculorum. Amen.
{1:17} So then, to the King of ages, to the immortal, invisible, solitary God, be honor and glory forever and ever. Amen.
{1:18} Hoc præceptum commendo tibi fili Timothee, secundum præcedentes in te prophetias, ut milites in illis bonam militiam,
{1:18} This precept I commend to you, my son Timothy, in accord with the prophets who preceded you: that you serve among them like a soldier in a good war,
{1:19} habens fidem, et bonam conscientiam, quam quidam repellentes, circa fidem naufragaverunt:
{1:19} holding to faith and good conscience, against those who, by rejecting these things, have made a shipwreck of the faith.
{1:20} ex quibus est Hymenæus, et Alexander: quos tradidi Satanæ, ut discant non blasphemare.
{1:20} Among these are Hymenaeus and Alexander, whom I have handed over to Satan, so that they may learn not to blaspheme.
[I Timotheus 2]
[1 Timothy 2]
{2:1} Obsecro igitur primum omnium fieri obsecrationes, orationes, postulationes, gratiarum actiones pro omnibus hominibus:
{2:1} And so I beg you, first of all, to make supplications, prayers, petitions, and thanksgivings for all men,
{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 who are in high places, so that we may lead a quiet and tranquil life in all piety and chastity.
{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 Savior,
{2:4} qui omnes homines vult salvos fieri, et ad agnitionem veritatis venire.
{2:4} who wants all men to be saved and to arrive at an acknowledgment of the truth.
{2:5} Unus enim Deus, unus et mediator Dei et hominum homo Christus Iesus:
{2:5} For there is one God, and one mediator of God and of men, the man Christ Jesus,
{2:6} qui dedit redemptionem semetipsum pro omnibus, testimonium temporibus suis:
{2:6} who gave himself as a redemption for all, as a testimony in its proper time.
{2:7} in quo positus sum ego prædicator, et Apostolus (veritatem dico, non mentior) doctor Gentium in fide, et veritate.
{2:7} Of this testimony, I have been appointed a preacher and an Apostle, (I speak the truth, I do not lie) as a teacher of the Gentiles, in faith and in truth.
{2:8} Volo ergo viros orare in omni loco, levantes puras manus sine ira, et disceptatione.
{2:8} Therefore, I want men to pray in every place, lifting up pure hands, without anger or dissension.
{2:9} Similiter et mulieres in habitu ornato, cum verecundia, et sobrietate ornantes se, et non in tortis crinibus, aut auro, aut margaritas, vel veste pretiosa:
{2:9} Similarly also, women should be dressed fittingly, adorning themselves with compunction and restraint, and not with plaited hair, nor gold, nor pearls, nor costly attire,
~ The word ‘verecundia’ does not simply mean ‘modesty.’ It often means shame, but in this context, it is more of the meaning of recoiling from anything that would be shameful. Compunction expresses this meaning in English fairly well, referring to an exercise of conscience occasioned by the prospect of wrongdoing. The word ‘sobrietate’ in this context does not refer to restraint in drinking, nor in thinking, but to restraint in the manner of dressing and grooming.
{2:10} sed quod decet mulieres, promittentes pietatem per opera bona.
{2:10} but in a manner proper for women who are professing piety by means of good works.
{2:11} Mulier in silentio discat cum omni subiectione.
{2:11} Let a woman learn in silence with all subjection.
{2:12} Docere autem mulieri non permitto, neque dominari in virum: sed esse in silentio.
{2:12} For I do not permit a woman to teach, nor to be in authority over a man, but to be in silence.
{2:13} Adam enim primus formatus est: deinde Heva.
{2:13} For Adam was formed first, then Eve.
{2:14} Et Adam non est seductus: mulier autem seducta in prævaricatione fuit.
{2:14} And Adam was not seduced, but the woman, having been seduced, was in transgression.
{2:15} Salvabitur autem per filiorum generationem, si permanserit in fide, et dilectione, et sanctificatione cum sobrietate.
{2:15} Yet she will be saved by bearing children, if she has continued in faith and love, and in sanctification accompanied by self-restraint.
[I Timotheus 3]
[1 Timothy 3]
{3:1} Fidelis sermo: si quis episcopatum desiderat, bonum opus desiderat.
{3:1} It is a faithful saying: if a man desires the episcopate, he desires a good work.
{3:2} Oportet ergo episcopum irreprehensibilem esse, unius uxoris virum, sobrium, prudentem, ornatum, pudicum, hospitalem, doctorem,
{3:2} Therefore, it is necessary for a bishop to be beyond reproach, the husband of one wife, sober, prudent, gracious, chaste, hospitable, a teacher,
~ The expression ‘husband of one wife’ has an idiomatic meaning, that he be a devoted husband; the literal meaning also applies, he should not be a man who has married more than once. In the early Church, many Church leaders had converted during their adult life, so many were already married; thus, it was necessary to permit a married man to be a Bishop. Very soon in the history of the Church, the Holy Spirit wisely guided the faithful to prefer celibate men for the Episcopate.
{3:3} non vinolentum, non percussorem, sed modestum: non litigiosum, non cupidum,
{3:3} not a drunkard, not combative but restrained, not quarrelsome, not covetous;
~ The word ‘modestum’ in Latin has a broader range of meaning than the word ‘modesty’ in English. Often, the word ‘modestum’ does mean modesty, but in the context of this phrase (‘non percussorem, sed modestum’), it has the broader meaning of self-restraint in general.
{3:4} sed suæ domui bene præpositum: filios habentem subditos cum omni castitate.
{3:4} but a man who leads his own house well, having children who are subordinate with all chastity.
{3:5} Si quis autem domui suæ præesse nescit, quomodo Ecclesiæ Dei diligentiam habebit?
{3:5} For if a man does not know how to lead his own house, how will he take care of the Church of God?
{3:6} Non neophytum: ne in superbiam elatus, in iudicium incidat diaboli.
{3:6} He must not be a new convert, lest, being elated by pride, he may fall under the sentence 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} And it is necessary for him also to have good testimony from those who are outside, so that he may not fall into disrepute and the snare of the devil.
{3:8} Diaconos similiter pudicos, non bilingues, non multo vino deditos, non turpe lucrum sectantes:
{3:8} Similarly, deacons must be chaste, not double-tongued, not given to much wine, not pursuing tainted profit,
{3:9} habentes mysterium fidei in conscientia pura.
{3:9} holding to the mystery of the faith with a pure conscience.
{3:10} Et hi autem probentur primum: et sic ministrent, nullum crimen habentes.
{3:10} And these things should be proven first, and then they may minister, being without offense.
{3:11} Mulieres similiter pudicas, non detrahentes, sobrias, fideles in omnibus.
{3:11} Similarly, the women must be chaste, not slanderers, sober, faithful in all things.
{3:12} Diaconi sint unius uxoris viri: qui filiis suis bene præsint, et suis domibus.
{3:12} Deacons should be the husband of one wife, men who lead their own children and their own houses well.
{3:13} Qui enim bene ministraverint, gradum bonum sibi acquirent, et multam fiduciam in fide, quæ est in Christo Iesu.
{3:13} For those who have ministered well will acquire for themselves a good position, and much confidence in the faith which is in Christ Jesus.
{3:14} Hæc tibi scribo, sperans me ad te venire cito.
{3:14} I am writing these things to you, with the hope that I will come to you soon.
{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 am delayed, you should know the manner in which it is necessary to conduct yourself in the house of God, which is the Church of the living God, the pillar and the foundation of truth.
{3:16} Et manifeste magnum est pietatis sacramentum, quod manifestatum est in carne, iustificatum est in spiritu, apparuit Angelis, prædicatum est Gentibus, creditum est in mundo, assumptum est in gloria.
{3:16} And it is clearly great, this mystery of piety, which was manifested in the flesh, which was justified in the Spirit, which has appeared to Angels, which has been preached to the Gentiles, which is believed in the world, which has been taken up in glory.
[I Timotheus 4]
[1 Timothy 4]
{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 has clearly said that, in the end times, some persons will depart from the faith, paying attention to spirits of error and the doctrines of devils,
{4:2} in hypocrisi loquentium mendacium, et cauteriatam habentium suam conscientiam,
{4:2} speaking lies in hypocrisy, and having their consciences seared,
{4:3} prohibentium nubere, abstinere a cibis, quod Deus creavit ad percipiendum cum gratiarum actione fidelibus, et iis, qui cognoverunt veritatem.
{4:3} prohibiting marriage, abstaining from foods, which God has created to be accepted with thanksgiving by the faithful and by those who have understood the truth.
{4:4} Quia omnis creatura Dei bona est, et nihil reiiciendum quod cum gratiarum actione percipitur:
{4:4} For every creature of God is good, and nothing is to be rejected which is received with thanksgiving;
{4:5} sanctificatur enim per Verbum Dei, et orationem.
{4:5} for it has been sanctified by the Word of God and by prayer.
{4:6} Hæc proponens fratribus, bonus eris minister Christi Iesu enutritus verbis fidei, et bonæ doctrinæ, quam assecutus es.
{4:6} By proposing these things to the brothers, you will be a good minister of Christ Jesus, nourished by words of faith, and by the good doctrine that you have secured.
{4:7} Ineptas autem, et aniles fabulas devita: exerce autem teipsum ad pietatem.
{4:7} But avoid the silly fables of old women. And exercise yourself so as to advance in piety.
{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 the exercise of the body is somewhat useful. But piety is useful in all things, holding the promise of life, in the present and in the future.
{4:9} Fidelis sermo, et omni acceptione dignus.
{4:9} This is a faithful saying and worthy of full acceptance.
{4:10} In hoc enim laboramus, et maledicimur, quia speramus in Deum vivum, qui est Salvator omnium hominum, maxime fidelium.
{4:10} For this reason we labor and are maligned: because we hope in the living God, who is the Savior of all men, most especially of the faithful.
{4:11} Præcipe hæc, et doce.
{4:11} Instruct and teach these things.
{4:12} Nemo adolescentiam tuam contemnat: sed exemplum esto fidelium in verbo, in conversatione, in charitate, in fide, in castitate.
{4:12} Let no one despise your youth, but be an example among the faithful in word, in behavior, in charity, in faith, in chastity.
{4:13} Dum venio, attende lectioni, exhortationi, et doctrinæ.
{4:13} Until I arrive, attend to reading, to exhortation, and to doctrine.
{4:14} Noli negligere gratiam, quæ in te est, quæ data est tibi per prophetiam, cum impositione manuum presbyterii.
{4:14} Do not be willing to neglect the grace that is within you, which was given to you through prophecy, with the imposition of the hands of the priesthood.
{4:15} Hæc meditare, in his esto: ut profectus tuus manifestus sit omnibus.
{4:15} Meditate on these things, so that your progress may be manifest to all.
{4:16} Attende tibi, et doctrinæ: insta in illis. Hoc enim faciens, et teipsum salvum facies, et eos qui te audiunt.
{4:16} Pay attention to yourself and to doctrine. Pursue these things. For in doing so, you will save both yourself and those who listen to you.
~ The phrase ‘insta in illis’ could also be rendered as: ‘be urgent in these things,’ or ‘press on in these things,’ or ‘keep these things close by.’
[I Timotheus 5]
[1 Timothy 5]
{5:1} Seniorem ne increpaveris, sed obsecra ut patrem: iuvenes, ut fratres:
{5:1} You should not rebuke an old man, but rather plead with him, as if he were your father; with young men, like brothers;
{5:2} anus, ut matres: iuvenculas, ut sorores in omni castitate:
{5:2} with old women, like mothers; with young women, in all chastity, like sisters.
{5:3} Viduas honora, quæ vere viduæ sunt.
{5:3} Honor those widows who are true widows.
{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 has children or grandchildren, let her first learn to manage her own household, and to fulfill, in turn, her own obligation to her parents; for this is acceptable before God.
{5:5} Quæ autem vere vidua est, et desolata, speret in Deum, et instet obsecrationibus, et orationibus nocte ac die.
{5:5} But she who is truly a widow and is destitute, let her hope in God, and let her be urgent in supplications and prayers, night and day.
{5:6} Nam quæ in deliciis est, vivens mortua est.
{5:6} For she who is living in pleasures is dead, while living.
{5:7} Et hoc præcipe ut irreprehensibiles sint.
{5:7} And give instruction in this, so that they may be beyond reproach.
{5:8} Si quis autem suorum, et maxime domesticorum curam non habet, fidem negavit, et est infideli deterior.
{5:8} But if anyone has no concern for his own, and especially for those of his own household, he has denied the faith, and he is worse than an unbeliever.
{5:9} Vidua eligatur non minus sexaginta annorum, quæ fuerit unius viri uxor,
{5:9} Let a widow be chosen who is no less than sixty years of age, who was the wife of one husband,
{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} who has testimony of her good works: whether she has educated children, or has provided hospitality, or has washed the feet of the saints, or has ministered to those suffering tribulation, or has pursued any kind of good work.
{5:11} Adolescentiores autem viduas devita: Cum enim luxuriatæ fuerint in Christo, nubere volunt:
{5:11} But avoid the younger widows. For once they have flourished in Christ, they will want to marry,
{5:12} habentes damnationem, quia primam fidem irritam fecerunt.
{5:12} resulting in damnation, because they have disregarded the primacy of faith.
{5:13} Simul autem et otiosæ discunt circuire domos: non solum otiosæ, sed et verbosæ, et curiosæ, loquentes quæ non oportet.
{5:13} And being at the same time also idle, they learn to go from house to house, being not only idle, but also talkative and curious, speaking of things which do not concern them.
{5:14} Volo ergo iuniores nubere, filios procreare, matresfamilias esse, nullam occasionem dare adversario maledicti gratia.
{5:14} Therefore, I want the younger women to marry, to procreate children, to be mothers of families, to provide no ready opportunity for the adversary to speak evil.
{5:15} Iam enim quædam conversæ sunt retro Satanam.
{5:15} For certain ones have already been turned back to Satan.
{5:16} Si quis fidelis habet viduas, subministret illis, et non gravetur Ecclesia: ut iis, quæ vere viduæ sunt, sufficiat.
{5:16} If any among the faithful have widows, let him minister to them and not burden the Church, so that there may be enough for those who are true widows.
{5:17} Qui bene præsunt presbyteri, duplici honore digni habeantur: maxime qui laborant in verbo et doctrina.
{5:17} Let priests who lead well be held worthy of twice the honor, especially those who labor in the Word and in doctrine.
{5:18} Dicit enim Scriptura: Non alligabis os bovi trituranti. Et: Dignus est operarius mercede sua.
{5:18} For Scripture says: “You shall not muzzle an ox as it is treading out the grain,” and, “The worker is worthy of his pay.”
{5:19} Adversus presbyterum accusationem noli recipere, nisi sub duobus aut tribus testibus.
{5:19} Do not be willing to accept an accusation against a priest, except under two or three witnesses.
{5:20} Peccantes coram omnibus argue: ut et ceteri timorem habeant.
{5:20} Reprove sinners in the sight of everyone, so that the others may have fear.
{5:21} Testor coram Deo et Christo Iesu, et electis Angelis, ut hæc custodias sine præiudicio, nihil faciens in alteram partem declinando.
{5:21} I testify before God and Christ Jesus and the elect Angels, that you should observe these things without prejudgment, doing nothing which shows favoritism to either side.
{5:22} Manus cito nemini imposueris, neque communicaveris peccatis alienis. Teipsum castum custodi.
{5:22} You should not be quick to impose hands on anyone, nor should you take part in the sins of outsiders. Keep yourself chaste.
{5:23} Noli adhuc aquam bibere, sed modico vino utere propter stomachum tuum, et frequentes tuas infirmitates.
{5:23} Do not continue to drink only water, but make use of a little wine, for the sake of your stomach and your frequent infirmities.
{5:24} Quorundam hominum peccata manifesta sunt, præcedentia ad iudicium: quosdam autem et subsequuntur.
{5:24} The sins of some men have been made manifest, preceding them to judgment, but those of others are manifested later.
{5:25} Similiter et facta bona manifesta sunt: et quæ aliter se habent, abscondi non possunt.
{5:25} Similarly, too, good deeds have been made manifest, but even when they are not, they cannot remain hidden.
[I Timotheus 6]
[1 Timothy 6]
{6:1} Quicumque sunt sub iugo servi, dominos suos omni honore dignos arbitrentur, ne nomen Domini et doctrina blasphemetur.
{6:1} Whoever are servants under the yoke, let them consider their masters to be worthy of every honor, lest the name and doctrine of the Lord be blasphemed.
{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} But those who have believing masters, let them not despise them because they are brothers, but rather serve them all the more because they are believing and beloved, participants of the same service. Teach and exhort these things.
{6:3} Si quis aliter docet, et non acquiescit sanis sermonibus Domini nostri Iesu Christi, et ei, quæ secundum pietatem est, doctrinæ:
{6:3} If anyone teaches otherwise, and does not consent to the sound words of our Lord Jesus Christ, and to that doctrine which is in accord with piety,
{6:4} superbus est, nihil sciens, sed languens circa quæstiones, et pugnas verborum: ex quibus oriuntur invidiæ, contentiones, blasphemiæ, suspiciones malæ,
{6:4} then he is arrogant, knowing nothing, yet languishing amid the questions and quarrels of words. From these arise envy, contention, blasphemy, evil suspicions:
{6:5} conflictationes hominum mente corruptorum, et qui veritate privati sunt, existimantium quæstum esse pietatem.
{6:5} the conflicts of men who have been corrupted in mind and deprived of truth, who consider profit to be piety.
{6:6} Est autem quæstus magnus pietas cum sufficentia.
{6:6} But piety with sufficiency is great gain.
{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 there is no doubt that we can take nothing away.
{6:8} Habentes autem alimenta, et quibus tegamur, his contenti simus.
{6:8} But, having nourishment and some kind of covering, we should be content with these.
{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} For those who want to become rich fall into temptation and into the snare of the devil and into many useless and harmful desires, which submerge men in destruction and in perdition.
{6:10} Radix enim omnium malorum est cupiditas: quam quidam appetentes erraverunt a fide, et inseruerunt se doloribus multis.
{6:10} For desire is the root of all evils. Some persons, hungering in this way, have strayed from the faith and have entangled themselves in many sorrows.
{6:11} Tu autem, o homo Dei hæc fuge: sectare vero iustitiam, pietatem, fidem, charitatem, patientiam, mansuetudinem.
{6:11} But you, O man of God, flee from these things, and truly pursue justice, piety, faith, charity, patience, meekness.
{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. Take hold of the eternal life to which you have been called, and make a good profession of faith in the sight of many witnesses.
{6:13} Præcipio tibi coram Deo, qui vivificat omnia, et Christo Iesu, qui testimonium reddidit sub Pontio Pilato, bonam confessionem:
{6:13} I charge you, in the sight of God, who enlivens all things, and in the sight of Christ Jesus, who gave the testimony of a good profession under Pontius Pilate,
{6:14} ut serves mandatum sine macula, irreprehensibile usque in adventum Domini nostri Iesu Christi,
{6:14} to observe the commandment, immaculately, irreproachably, unto the return of our Lord Jesus Christ.
{6:15} quem suis temporibus ostendet beatus et solus potens, Rex regum, et Dominus dominantium:
{6:15} For at the proper time, he shall reveal the blessed and only Power, the King of kings and the Lord of lords,
{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 alone holds immortality, and who inhabits the inaccessible light, whom no man has seen, nor even is able to see, to whom is honor and everlasting dominion. Amen.
{6:17} Divitibus huius sæculi præcipe non sublime sapere, neque sperare in incerto divitiarum, sed in Deo vivo (qui præstat nobis omnia abunde ad fruendum)
{6:17} Instruct the wealthy of this age not to have a superior attitude, nor to hope in the uncertainty of riches, but in the living God, who offers us everything in abundance to enjoy,
{6:18} bene agere, divites fieri in bonis operibus, facile tribuere, communicare,
{6:18} and to do good, to become rich in good works, to donate readily, to share,
{6:19} thesaurizare sibi fundamentum bonum in futurum, ut apprehendant veram vitam.
{6:19} to gather for themselves the treasure of a good foundation for the future, so that they may obtain true life.
{6:20} O Timothee, depositum custodi, devitans profanas vocum novitates, et oppositiones falsi nominis scientiæ,
{6:20} O Timothy, guard what has been deposited with you, avoiding the voice of profane novelties and of opposing ideas, which are falsely called knowledge.
{6:21} quam quidam promittentes, circa fidem exciderunt. Gratia tecum. Amen.
{6:21} Certain persons, promising these things, have perished from the faith. May grace be with you. Amen.
The Sacred Bible: The First Letter to Timothy