(0.99860721556886) | (1Ti 2:1) |
2 tn Grk “all men”; but here ἀνθρώπων (anqrwpwn) is used generically, referring to both men and women. |
(0.99860721556886) | (1Ti 2:4) |
2 tn Grk “all men”; but here ἀνθρώπους (anqrwpous) is used generically, referring to both men and women. |
(0.99860721556886) | (1Ti 5:7) |
1 tn Here καί (kai) has not been translated because of differences between Greek and English style. |
(0.99860721556886) | (1Ti 6:21) |
2 tn Grk “with you” (but the Greek pronoun indicates the meaning is plural here). |
(0.98471640718563) | (1Ti 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. Kir+Heres+AND+book%3A54&tab=notes" ver="">9. |
(0.98471640718563) | (1Ti 4:10) |
3 tn The plural Greek term ἀνθρώπων (anqrwpwn) is used here in a generic sense, referring to both men and women, and is thus translated “people.” |
(0.98471640718563) | (1Ti 4:14) |
2 tn Grk “which was given to you through prophecy.” Here as in Kir+Heres+AND+book%3A54&tab=notes" ver="">2:15 the preposition “through” denotes not “means” but accompanying circumstances: “accompanied by prophecy.” |
(0.98471640718563) | (1Ti 5:3) |
1 sn The word honor here carries the double meaning of respect and financial support. This Greek word can imply both senses, and both are intended in this context. |
(0.98471640718563) | (1Ti 6:20) |
1 tn Grk “avoiding.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. |
(0.97777095808383) | (1Ti 2:9) |
4 tn Literally a continuation of v. Kir+Heres+AND+book%3A54&tab=notes" ver="">9a, “not with braided hair…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. |
(0.97777095808383) | (1Ti 2:15) |
2 tn There is a shift to the plural here (Grk “if they continue”), but it still refers to the woman in a simple shift from generic singular to generic plural. |
(0.9708255988024) | (1Ti 1:11) |
1 tn A continuation of the preceding idea: Grk “teaching, according to the gospel.” This use of the law is in accord with the gospel entrusted to Paul (cf. Rom 7:7-16; Gal 3:23-26). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. |
(0.9708255988024) | (1Ti 1:20) |
1 sn The expression handed over to Satan refers to an act of discipline mentioned by Paul here and in 1 Cor 5:5, with a remedial goal, not a punitive one. The Greek word translated taught in this verse is used of “discipline, training of children” to lead them to correct behavior. |
(0.9708255988024) | (1Ti 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 Kir+Heres+AND+book%3A54&tab=notes" ver="">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. |
(0.9708255988024) | (1Ti 4:6) |
1 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). |
(0.96735284431138) | (1Ti 3:13) |
1 sn The statement those who have served well as deacons gain a good standing for themselves is reminiscent of Jesus’ teaching (Matt 20:26-28; Mark 10:43-45) that the one who wishes to be great must be a servant (διάκονος [diakonos], used here of deacons) of all, just as the Son of Man came not to be served but to serve (διακονέω [diakonew], as in 1 Tim 3:10, 13). |
(0.96388011976048) | (1Ti 1:17) |
2 tc Most later witnesses (א2 D1 Hc Ψ 1881 Ï) have “wise” (σόφῳ, swfw) here (thus, “the only wise God”), while the earlier and better witnesses (א* A D* F G H* 33 1739 lat co) lack this adjective. Although it could be argued that the longer reading is harder since it does not as emphatically affirm monotheism, it is more likely that scribes borrowed σόφῳ from Rom 16:27 where μόνῳ σόφῳ θεῷ (monw sofw qew, “the only wise God”) is textually solid. |
(0.96388011976048) | (1Ti 5:16) |
1 tc Most witnesses (D Ψ Ï sy) have πιστὸς ἤ (pisto" h) before πιστή (pisth), with the resultant meaning “if a believing man or woman.” But such looks to be a motivated reading, perhaps to bring some parity to the responsibilities of men and women listed here, and as a way of harmonizing with v. Kir+Heres+AND+book%3A54&tab=notes" ver="">4. Further, most of the earliest and best witnesses (א A C F G P 048 33 81 1175 1739 1881 co) lack the πιστὸς ἤ, strengthening the preference for the shorter reading. |
(0.96388011976048) | (1Ti 6:7) |
1 tc The Greek conjunction ὅτι usually means “because,” but here it takes the sense “so that” (see BDAG 732 s.v. Kir+Heres+AND+book%3A54&tab=notes" ver="">5.c). This unusual sense led to textual variation as scribes attempted to correct what appeared to be an error: D* and a few versional witnesses read ἀληθές ὅτι (“it is true that”), and א2 D2 Ψ Ï read δῆλον ὅτι (“it is clear that”). Thus the simple conjunction is preferred on internal as well as external grounds, supported by א* A F G 33 81 1739 1881 pc. |
(0.96040748502994) | (1Ti 1:4) |
2 sn God’s redemptive plan. The basic word (οἰκονομία, oikonomia) denotes the work of a household steward or manager or the arrangement under which he works: “household management.” As a theological term it is used of the order or arrangement by which God brings redemption through Christ (God’s “dispensation, plan of salvation” [Eph 1:10; 3:9]) or of human responsibility to pass on the message of that salvation (“stewardship, commission” [1 Cor 9:17; Eph 3:2; Col 1:25]). Here the former is in view (see the summary of God’s plan in 1 Tim 2:3-6; 2 Tim 1:9-10; Titus 3:4-7), and Paul notes the response people must make to God’s arrangement: It is “in faith” or “by faith.” |