1 Timothy 2

1 Timothy 2:1

First of all (πρωτονπαντων). Take with παρακαλω. My first request (first in importance).

Intercessions (εντευξεις). Late word (Polybius, Plutarch, etc.), only here in N.T. and 4:5, though the verb εντυγχανω in Romans 8:27; Romans 8:34; Romans 11:2; Romans 11:25. The other three words for prayer are common (Philippians 4:6).

For all men (υπερπαντωνανθρωπων). The scope of prayer is universal including all kinds of sinners (and saints).

1 Timothy 2:2

For kings (υπερβασιλεων). And this included Nero who had already set fire to Rome and laid it on the Christians whom he was also persecuting.

And all them that are in high place (καπαντωντωνενυπεροχηοντων). Hυπεροχη is old word (from υπεροχος and this from υπερ and εχω), but in N.T. only here and 1 Corinthians 2:1.

That we may lead (ιναδιαγωμεν). Purpose clause with present active subjunctive of διαγω, an old and common verb, but in N.T. only here and Titus 3:3.

Tranquil (ηρεμον). Late adjective from the old adverb ηρεμα (stilly, quietly). Here only in N.T.

Quiet (ησυχιον). Old adjective, once in LXX (Isaiah 66:2), in N.T. only here and 1 Peter 3:4.

Life (βιον). Old word for course of life (not ζωη). So Lu 8:14.

Gravity (σεμνοτητ). Old word from σεμνος (Philippians 4:8), in N.T. only here, 1 Timothy 3:4; Titus 2:7.

1 Timothy 2:3

Acceptable (αποδεκτον). Late verbal adjective from αποδεχομα. In inscriptions and papyri. In N.T. only here and 5:4.

1 Timothy 2:4

Willeth (θελε). God’s wish and will in so far as he can influence men.

That all men should be saved (πανταςανθρωπουςσωθηνα). First aorist passive infinitive of σωζω with accusative of general reference. See 1 Corinthians 10:33; 2 Corinthians 5:18.

To the knowledge (ειςεπιγνωσιν). “The full knowledge” as in Colossians 1:6; Ephesians 4:13 (ten times in Paul). See 2 Timothy 3:7 for the whole phrase “full knowledge of the truth” (αληθεια 14 times in the Pastorals). Paul is anxious as in Colossians and Ephesians that the Gnostics may not lead the people astray. They need the full intellectual apprehension of Christianity.

1 Timothy 2:5

One God (ειςθεος). Regular Pauline argument for a universal gospel (Galatians 3:20; Romans 3:30; Ephesians 4:6).

One mediator (ειςμεσιτης). Late word (Polybius, Philo) from μεσος (middle), a middle man. In N.T. only here, Galatians 3:20; Hebrews 8:6; Hebrews 9:15; Hebrews 12:24.

Between God and men (θεουκαανθρωπων). Ablative case (though objective genitive may explain it) after μεσιτης (notion of separation) as in Romans 10:12; Hebrews 5:14.

Himself man (ανθρωπος). No “himself” (αυτος) in the Greek.

1 Timothy 2:6

A ransom for all (αντιλυτρονυπερπαντων). “A reminiscence of the Lord’s own saying” (Lock) in Matthew 20:28 (Mr 10:45) where we have λυτροναντπολλων. In the papyri υπερ is the ordinary preposition for the notion of substitution where benefit is involved as in this passage. Αντ has more the idea of exchange and αντιλυτρονυπερ combines both ideas. Λυτρον is the common word for ransom for a slave or a prisoner. Paul may have coined αντιλυτρον with the saying of Christ in mind (only one MS. of Psalms 48:9 and Orph. Litt. 588). See Galatians 1:4 “who gave himself for our sins.”

The testimony (τομαρτυριον). Either the nominative absolute or the accusative absolute in apposition to the preceding clause like τοαδυνατον in Romans 8:3.

In its own times (καιροιςιδιοις). Locative case as in 1 Timothy 6:15; Titus 1:3. See Galatians 6:9 for “due season.” There is no predicate or participle here, “the testimony in its due seasons” (plural).

1 Timothy 2:7

For which (ειςο). The testimony of Jesus in his self-surrender (verse 6). See ειςο in 2 Timothy 1:11.

I was appointed (ετεθηνεγω). First aorist passive indicative of τιθημ.

Preacher and apostle (κηρυξκααποστολος). In 2 Timothy 1:10 Paul adds διδασκαλος (herald, apostle, teacher) as he does here with emphasis. In Colossians 1:23f. he has διακονος (minister). He frequently uses κηρυσσω of himself (1 Corinthians 1:23; 1 Corinthians 9:27; Galatians 2:2; Romans 10:8).

I speak the truth, I lie not (αληθειανλεγω, ουψευδομα). A Pauline touch (Romans 9:1). Cf. Galatians 1:20; 2 Corinthians 11:31. Here alone he calls himself “a teacher of the Gentiles,” elsewhere apostle (Romans 11:13), minister (Romans 15:16), prisoner (Ephesians 3:1).

1 Timothy 2:8

I desire (βουλομα). So Philippians 1:12.

The men (τουςανδρας). Accusative of general reference with the infinitive προσευχεσθα. The men in contrast to “women” (γυναικας) in 9. It is public worship, of course, and “in every place” (ενπανττοπω) for public worship. Many modern Christians feel that there were special conditions in Ephesus as in Corinth which called for strict regulations on the women that do not always apply now.

Lifting up holy hands (επαιρονταςοσιουςχειρας). Standing to pray. Note also οσιους used as feminine (so in Plato) with χειρας instead of οσιας. The point here is that only men should lead in public prayer who can lift up “clean hands” (morally and spiritually clean). See Lu 24:50. Adverb οσιως in 1 Thessalonians 2:10 and οσιοτης in Ephesians 4:24.

Without wrath and disputing (χωριςοργηςκαδιαλογισμου). See Philippians 2:14.

1 Timothy 2:9

In like manner that women (οσαυτωςγυναικας). Βουλομα must be repeated from verse 8, involved in οσαυτως (old adverb, as in Romans 8:26). Parry insists that προσευχομενας (when they pray) must be supplied also. Grammatically that is possible (Lock), but it is hardly consonant with verses 11-15 (White).

Adorn themselves (κοσμεινεαυτας). Present active infinitive after βουλομα understood. Old word from κοσμος (arrangement, ornament, order, world). See Luke 21:5; Titus 2:10. See 1 Corinthians 11:5ff. for Paul’s discussion of women’s dress in public worship.

In modest apparel (ενκαταστοληκοσμιω). Καταστολη is a late word (a letting down, καταστελλω, of demeanour or dress, arrangement of dress). Only here in N.T. Κοσμιος is old adjective from κοσμος and means well-arranged, becoming. W. H. have adverb in margin (κοσμιως).

With shamefastness (μετααιδους). Old word for shame, reverence, in N.T. only here and Hebrews 12:28.

Sobriety (σωφροσυνης). Old word, in N.T. only here, verse 15, and Acts 26:15 (Paul also).

Not with braided hair (μηενπλεγμασιν). Old word from πλεκω, to plait, to braid, for nets, baskets, here only in N.T. Cf. 1 Peter 3:1 (εμπλοκης).

And gold (ενχρυσιω). Locative case with εν repeated. Some MSS. read χρυσω. Both used for gold ornaments.

Or pearls (ημαργαριταις). See Matthew 7:6 for this word.

Or costly raiment (ηιματισμωπολυτελε). Hιματισμος a common Koine word from ιματιζω, to clothe. Πολυτελης, old word from πολυς and τελος (great price). See Mr 14:3.

1 Timothy 2:10

Becometh (πρεπε). Old word for seemly. Paul wishes women to wear “becoming” clothes, but θεοσεβειαν (godliness, from θεοσεβης, John 9:31, θεοσ, σεβομα, worship) is part of the “style” desired. Only here in N.T. Good dress and good works combined.

1 Timothy 2:11

In quietness (ενησυχια). Old word from ησυχιος. In N.T. only here, Acts 22:2; 2 Thessalonians 3:12.

In all subjection (ενπασηυποταγη). Late word (Dion. Hal., papyri), in N.T. only here, 2 Corinthians 9:13; Galatians 2:5. See 1 Corinthians 14:33-35.

1 Timothy 2:12

I permit not (ουκεπιτρεπω). Old word επιτρεπω, to permit, to allow (1 Corinthians 16:7). Paul speaks authoritatively.

To teach (διδασκειν). In the public meeting clearly. And yet all modern Christians allow women to teach Sunday school classes. One feels somehow that something is not expressed here to make it all clear.

Nor to have dominion over a man (ουδεαυθεντεινανδρος). The word αυθεντεω is now cleared up by Kretschmer (Glotta, 1912, pp. 289ff.) and by Moulton and Milligan’s Vocabulary. See also Nageli, Der Wortschatz des Apostels Paulus and Deissmann, Light, etc., pp. 88f. Αυτοδικεω was the literary word for playing the master while αυθεντεω was the vernacular term. It comes from αυτ-εντες, a self-doer, a master, autocrat. It occurs in the papyri (substantive αυθεντης, master, verb αυθεντεω, to domineer, adjective αυθεντικος, authoritative, “authentic”). Modern Greek has αφεντες = Effendi = “Mr.”

1 Timothy 2:13

Was first formed (πρωτοςεπλασθη). Note πρωτος, not πρωτον, first before Eve. First aorist passive indicative of πλασσω, old verb, in N.T. only here and Romans 9:20 (cf. Genesis 2:7f.).

1 Timothy 2:14

Being beguiled (εξαπατηθεισα). First aorist passive participle of εξαπατεω, old compound verb, in N.T. only by Paul (2 Thessalonians 2:3; 1 Corinthians 3:18; 2 Corinthians 11:3; Romans 7:11; Romans 16:18; 1 Timothy 2:14). Not certain that εξ- here means “completely deceived” in contrast to simplex (ουκηπατηθη) used of Adam, though possible.

Hath fallen (γεγονεν). Second perfect indicative active, permanent state. See 1 Corinthians 11:7.

1 Timothy 2:15

Through the child-bearing (διατηςτεκνογονιας). Late and rare word (in Aristotle). Here alone in N.T. From τεκνογονος and this from τεκνον and root γενω. This translation makes it refer to the birth of the Saviour as glorifying womanhood. That is true, but it is not clear that Paul does not have mostly in mind that child-bearing, not public teaching, is the peculiar function of woman with a glory and dignity all its own. “She will be saved” (σωθησετα) in this function, not by means of it.

If they continue (εανμεινωσιν). Condition of third class, εαν with first aorist active subjunctive of μενω, to continue. Note change to plural from the singular (σωθησετα).