1 Timothy 2:8-14

2:8 So I want the men ¹  to pray ²  in every place, lifting up holy hands ³  without anger or dispute.

Conduct of Women

2:9 Likewise ⁴  the women are to dress ⁵  in suitable apparel, with modesty and self-control. ⁶  Their adornment must not be ⁷  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 ⁸  quietly with all submissiveness. 2:12 But I do not allow ⁹  a woman to teach or exercise authority ¹⁰  over a man. She must remain quiet. ¹¹  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, ¹²  fell into transgression. ¹³ 

[2:8]  ¹ 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]  ² 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]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ tn This word and its cognates are used frequently in the Pastoral Epistles. It means “moderation,” “sobriety,” “decency,” “sensibleness,” or “sound judgment.”

[2:9]  ⁷ 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]  ⁸ tn Or “receive instruction.”

[2:12]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ tn Grk “has come to be in transgression” (with an emphasis on the continuing consequences of that fall).