1 Timothy 2:12

2:12 But I do not allow ¹  a woman to teach or exercise authority ²  over a man. She must remain quiet. ³ 

1 Timothy 2:14

2:14 And Adam was not deceived, but the woman, because she was fully deceived, ⁴  fell into transgression. ⁵ 

1 Timothy 3:5

3:5 But if someone does not know how to manage his own household, how will he care for the church of God?

1 Timothy 5:18

5:18 For the scripture says, “Do not muzzle an ox while it is treading out the grain,” ⁶  and, “The worker deserves his pay.” ⁷ 

1 Timothy 5:25

5:25 Similarly good works are also obvious, and the ones that are not cannot remain hidden.

1 Timothy 1:9

1:9 realizing that law ⁸  is not intended for a righteous person, but for lawless and rebellious people, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers,

1 Timothy 2:7

2:7 For this I was appointed a preacher and apostle – I am telling the truth; ⁹  I am not lying – and a teacher of the Gentiles in faith and truth.

1 Timothy 5:8

5:8 But if someone does not provide for his own, ¹⁰  especially his own family, he has denied the faith and is worse than an unbeliever.

1 Timothy 5:13

5:13 And besides that, going around ¹¹  from house to house they learn to be lazy, ¹²  and they are not only lazy, but also gossips and busybodies, talking about things they should not. ¹³ 

[2:12]  ¹ 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]  ² 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]  ³ 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]  ⁴ 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]  ⁵ tn Grk “has come to be in transgression” (with an emphasis on the continuing consequences of that fall).

[5:18]  ⁷ sn A quotation from Deut 25:4.

[5:18]  ⁸ sn A quotation from Luke 10:7.

[1:9]  ¹⁰ sn Law. There is no definite article (“the”) with this word in Greek and so the inherent quality of the OT law as such is in view. But the OT law is still in mind, since the types of sinful people surveyed in vv. 9b-11a follow the general outline of sins prohibited in the Decalogue.

[2:7]  ¹³ tc Most mss (א* D² H 33^vid Ï) have ἐν Χριστῷ (en Cristw) after λέγω (legw) to read “I am telling the truth in Christ,” but this is probably an assimilation to Rom 9:1. Further, the witnesses that lack this phrase are early, important, and well distributed (א² A D* F G P Ψ 6 81 1175 1739 1881 al sy co). It is difficult to explain the shorter reading if it is not original.

[5:8]  ¹⁶ tn That is, “his own relatives.”

[5:13]  ¹⁹ tn L&N 15.23 suggests the meaning, “to move about from place to place, with significant changes in direction – ‘to travel about, to wander about.’”

[5:13]  ²⁰ tn Or “idle.” The whole clause (“going around from house to house, they learn to be lazy”) reverses the order of the Greek. The present participle περιερχόμεναι (periercomenai) may be taken as temporal (“while going around”), instrumental (“by going around”) or result (“with the result that they go around”).

[5:13]  ²¹ tn Grk “saying the things that are unnecessary.” Or perhaps “talking about things that are none of their business.”