1 Timothy 2:11

2:11 A woman must learn ¹  quietly with all submissiveness.

1 Timothy 2:10

2:10 but with good deeds, as is proper for women who profess reverence for God.

1 Timothy 2:12

2:12 But I do not allow ²  a woman to teach or exercise authority ³  over a man. She must remain quiet. ⁴ 

1 Timothy 2:14

2:14 And Adam was not deceived, but the woman, because she was fully deceived, ⁵  fell into transgression. ⁶ 

1 Timothy 3:11-12

3:11 Likewise also their wives ⁷  must be dignified, not slanderous, temperate, faithful in every respect. 3:12 Deacons must be husbands of one wife ⁸  and good managers of their children and their own households.

1 Timothy 5:9

5:9 No widow should be put on the list ⁹  unless ¹⁰  she is at least sixty years old, was the wife of one husband, ¹¹ 

1 Timothy 3:2

3:2 The overseer ¹²  then must be above reproach, the husband of one wife, ¹³  temperate, self-controlled, respectable, hospitable, an able teacher,

1 Timothy 2:9

Conduct of Women

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,

[2:11]  ¹ tn Or “receive instruction.”

[2:12]  ² 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]  ³ 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]  ⁴ 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]  ³ 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]  ⁴ tn Grk “has come to be in transgression” (with an emphasis on the continuing consequences of that fall).

[3:11]  ⁴ tn Or “also deaconesses.” The Greek word here is γυναῖκας (gunaika") which literally means “women” or “wives.” It is possible that this refers to women who serve as deacons, “deaconesses.” The evidence is as follows: (1) The immediate context refers to deacons; (2) the author mentions nothing about wives in his section on elder qualifications (1 Tim 3:1-7); (3) it would seem strange to have requirements placed on deacons’ wives without corresponding requirements placed on elders’ wives; and (4) elsewhere in the NT, there seems to be room for seeing women in this role (cf. Rom 16:1 and the comments there). The translation “wives” – referring to the wives of the deacons – is probably to be preferred, though, for the following reasons: (1) It would be strange for the author to discuss women deacons right in the middle of the qualifications for male deacons; more naturally they would be addressed by themselves. (2) The author seems to indicate clearly in the next verse that women are not deacons: “Deacons must be husbands of one wife.” (3) Most of the qualifications given for deacons elsewhere do not appear here. Either the author has truncated the requirements for women deacons, or he is not actually referring to women deacons; the latter seems to be the more natural understanding. (4) The principle given in 1 Tim 2:12 appears to be an overarching principle for church life which seems implicitly to limit the role of deacon to men. Nevertheless, a decision in this matter is difficult, and our conclusions must be regarded as tentative.

[3:12]  ⁵ tn Or “men married only once,” “devoted solely to their wives” (see the note on “wife” in 1 Tim 3:2; also 1 Tim 5:9; Titus 1:6).

[5:9]  ⁶ sn This list was an official enrollment, apparently with a formal pledge to continue as a widow and serve the Lord in that way (cf. v. 12). It was either (1) the list of “true widows” who were given support by the church or (2) a smaller group of older women among the supported widows who were qualified for special service (perhaps to orphans, other widows, the sick, etc.). Most commentators understand it to be the former, since a special group is not indicated clearly. See G. W. Knight, Pastoral Epistles, 222-23 for discussion.

[5:9]  ⁷ tn Grk “let a widow be enrolled if she has reached not less than sixty years.”

[5:9]  ⁸ tn Or “a woman married only once,” “was devoted solely to her husband” (see the note on “wife” in 1 Tim 3:2; also 1 Tim 3:12; Titus 1:6).

[3:2]  ⁷ tn Or “bishop.”

[3:2]  ⁸ tn Or “a man married only once,” “devoted solely to his wife” (see 1 Tim 3:12; 5:9; Titus 1:6). The meaning of this phrase is disputed. It is frequently understood to refer to the marital status of the church leader, excluding from leadership those who are (1) unmarried, (2) polygamous, (3) divorced, or (4) remarried after being widowed. A different interpretation is reflected in the NEB’s translation “faithful to his one wife.”

[2:9]  ⁸ 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]  ⁹ 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]  ¹⁰ tn This word and its cognates are used frequently in the Pastoral Epistles. It means “moderation,” “sobriety,” “decency,” “sensibleness,” or “sound judgment.”

[2:9]  ¹¹ 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.