Discovery Box1 Timothy 2:1-14
Context2:1 First of all, then, I urge that requests, 1 prayers, intercessions, and thanks be offered on behalf of all people, 2 2:2 even for kings 3 and all who are in authority, that we may lead a peaceful and quiet life in all godliness and dignity. 2:3 Such prayer for all 4 is good and welcomed before God our Savior, 2:4 since he wants 5 all people 6 to be saved and to come to a knowledge of the truth. 2:5 For there is one God and one intermediary 7 between God and humanity, Christ Jesus, himself human, 8 2:6 who gave himself as a ransom for all, revealing God’s purpose at his appointed time. 9 2:7 For this I was appointed a preacher and apostle – I am telling the truth; 10 I am not lying – and a teacher of the Gentiles in faith and truth. 2:8 So I want the men 11 to pray 12 in every place, lifting up holy hands 13 without anger or dispute.
2:9 Likewise 14 the women are to dress 15 in suitable apparel, with modesty and self-control. 16 Their adornment must not be 17 with braided hair and gold or pearls or expensive clothing, 2:10 but with good deeds, as is proper for women who profess reverence for God. 2:11 A woman must learn 18 quietly with all submissiveness. 2:12 But I do not allow 19 a woman to teach or exercise authority 20 over a man. She must remain quiet. 21 2:13 For Adam was formed first and then Eve. 2:14 And Adam was not deceived, but the woman, because she was fully deceived, 22 fell into transgression. 23
[2:1] 2 tn Grk “all men”; but here ἀνθρώπων (anqrwpwn) is used generically, referring to both men and women.
[2:2] 3 tn For “even for kings” the Greek says simply “for kings.”
[2:3] 4 tn Grk “this”; the referent (such prayer for all, referring to vv. 1-2) is specified in the translation for clarity.
[2:4] 5 tn Grk “who wants…” (but showing why such prayer is pleasing to God).
[2:4] 6 tn Grk “all men”; but here ἀνθρώπους (anqrwpous) is used generically, referring to both men and women.
[2:5] 7 tn Traditionally this word (μεσίτης, mesith") is rendered “mediator,” but this conveys a wrong impression in contemporary English. Jesus was not a mediator, for example, who worked for compromise between opposing parties. Instead he was the only one able to go between man and God to enable them to have a relationship, but entirely on God’s terms.
[2:5] 8 tn Grk “one mediator between God and mankind, the human, Christ Jesus.”
[2:6] 9 sn Revealing God’s purpose at his appointed time is a difficult expression without clear connection to the preceding, literally “a testimony at the proper time.” This may allude to testimony about Christ’s atoning work given by Paul and others (as v. 7 mentions). But it seems more likely to identify Christ’s death itself as a testimony to God’s gracious character (as vv. 3-4 describe). This testimony was planned from all eternity, but now has come to light at the time God intended, in the work of Christ. See 2 Tim 1:9-10; Titus 2:11-14; 3:4-7 for similar ideas.
[2:7] 10 tc Most
[2:8] 11 tn The word translated “men” here (ἀνήρ, anhr) refers to adult males, not people in general. Note the command given to “the women” in v. 9.
[2:8] 12 sn To pray. In this verse Paul resumes and concludes the section about prayer begun in 2:1-2. 1 Tim 2:3-7 described God’s concern for all people as the motive for such prayer.
[2:8] 13 sn Paul uses a common ancient posture in prayer (lifting up holy hands) as a figure of speech for offering requests from a holy life (without anger or dispute).
[2:9] 14 tc ‡ Most witnesses have καὶ τάς (kai tas; so D1 Ψ 1881 Ï) or simply καί (א2 D* F G 6 365 1739 pc) after ὡσαύτως (Jwsautw"). A few important witnesses lack such words (א* A H P 33 81 1175 pc). The evidence is for the most part along “party” lines, with the shortest reading being found in the Alexandrian text, the conjunction in the Western, and the longest reading in the Byzantine tradition. Externally, the shortest reading is preferred. However, there is a good chance of homoiomeson or homoioteleuton in which case καί or καὶ τάς could have accidentally been omitted (note the αι [ai] and αι ας [ai as] in the word that follows, written here in uncial script): wsautwskaigunaikas/ wsautwskaitasgunaikas. Nevertheless, since both the καί and καὶ τάς are predictable variants, intended to fill out the meaning of the text, the shortest reading seems best able to explain the rise of the others. NA27 has the καί in brackets, indicating doubts as to its authenticity.
[2:9] 15 tn Grk “to adorn themselves.” Grammatically the phrase “to adorn themselves” continues the author’s words in v. 8: “I want…likewise the women to adorn themselves.”
[2:9] 16 tn This word and its cognates are used frequently in the Pastoral Epistles. It means “moderation,” “sobriety,” “decency,” “sensibleness,” or “sound judgment.”
[2:9] 17 tn Literally a continuation of v. 9a, “not with braided hair…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[2:11] 18 tn Or “receive instruction.”
[2:12] 19 sn But I do not allow. Although the Greek conjunction δέ (de) can have a simple connective force (“and”), it is best to take it as contrastive here: Verse 11 gives a positive statement (that is to say, that a woman should learn). This was a radical and liberating departure from the Jewish view that women were not to learn the law.
[2:12] 20 tn According to BDAG 150 s.v. αὐθεντέω this Greek verb means “to assume a stance of independent authority, give orders to, dictate to” (cf. JB “tell a man what to do”).
[2:12] 21 tn Grk “but to be in quietness.” The phrase ἐν ἡσυχίᾳ (en Jhsucia) is used in Greek literature either of absolute silence or of a quiet demeanor.
[2:14] 22 tn This phrase uses a compound form of the same verb as in v. 14a: “deceived” vs. “deceived out, completely deceived.” The two verbs could be synonymous, but because of the close contrast in this context, it seems that a stronger meaning is intended for the second verb.
[2:14] 23 tn Grk “has come to be in transgression” (with an emphasis on the continuing consequences of that fall).
