The most difficult issue in the verse is the precise meaning of ὀρθοτομεῖν, “to handle correctly.” However, while its specific nuance is debated, its general thrust is clear. In contrast to the opponents, perhaps with regard to both their beliefs and their behavior, Timothy is to deal correctly with the gospel message, perhaps both its teaching and the manner of life to which it calls (cf. Spicq, 2:755). ὀρθοτομεῖν occurs only here in the NT. It is a compound verb: τέμνειν, “to cut,” ὀρθός, “straight.” It is used in nonbiblical Greek in connection with ὁδός, “way,” meaning “to cut a straight path.” There has been much discussion of the precise nature of the metaphor: a mason cutting stone, a farmer cutting a straight furrow (Chrysostom), and other suggestions, with the emphasis on “the straightness with which the work of cutting or laying out is performed” (Ellicott, 123). Chrysostom emphasizes the idea of “to cut”: to “cut away what is spurious, with much vehemence assail it, and extirpate it. With the sword of the Spirit cut off from your preaching, as from a thong, whatever is superfluous and foreign to it” (“Homily 5”; NPNF 13:493). ὀρθοτομεῖν occurs in the LXX in Prov 3:6; 11:5 (cf. 1QH 12:34), both in connection with ὁδός. However, ὁδός does not occur in this passage, and most agree that the imagery of the original metaphor has been lost (Dibelius-Conzelmann, 11; H. Köster, TDNT 8:112) and that the emphasis is on the adjective ὀρθός (MM, 456), “straight,” hence “right, correct” (see discussions in MM, 456–57; H. Köster, TDNT 8:111–12; BAGD 580; TLNT 2:595; R. Klöber, NIDNTT 3:352). This is paralleled by the cognate adverb ὀρθῶς, “correctly,” used to describe the answering of a question (Luke 10:28; 20:21), and by the similar verb ὀρθοποδεῖν, “to walk straight,” a metaphor for correct behavior (Gal 2:14). The adjective ὀρθός can also mean “straight, correct” (BAGD 580), and according to Klöber was used in secular Greek for “ethically correct behavior” and in the wisdom literature for “the kind of right attitude, speech, and action that accords with a proper relationship to Yahweh. It does not describe a virtue as much as a relationship” (NIDNTT 3:351).

From this are established two basic interpretations of ὀρθοτομεῖν. Both fit the contextual needs of Timothy’s stance contrasted with the Ephesian myths and opponents. (1) “Right interpretation of the gospel.” Here the primary contrast is between the rightness of the gospel as interpreted by Paul and Timothy and the wrongness of what is taught by the opponents arguing about words. This points in the direction of the cognate ὀρθοτομία and the related ὀρθοδοξία, which are used to indicate “orthodoxy” in later Christian writers (but see Köster, TDNT 8:112 n. 11). Spicq also mentions ὀρθοέπεια, “correct language,” as the rule in Greek dialectic, “expressing oneself with exactness” (TLNT 2:595). (2) “Right behavior in line with the gospel.” Here the emphasis is on Timothy’s behavior, that it be in line with the gospel and that it be in contrast to the opponents. This agrees with the emphasis in the PE on the necessity of right conduct both in Paul’s condemnation of the opponents’ misconduct and in the repeated reminder to Timothy to observe his own conduct (cf. 1 Tim 4:6–16). It also agrees with the emphasis on conduct in this paragraph (2:14–18) and the repetition of the same ideas in 2:20–26. Perhaps the rarity of ὀρθοτομεῖν should serve as a caution against making too precise a distinction between the two options, especially in light of the theme in the PE that right belief and right conduct go hand in hand. Treating the gospel correctly cannot stop at right belief but must move into right conduct, and in fact vv 16–18 discuss both behavior and belief.