Bible Commentaries

First of all (πρωτον παντων — prōton pantōn). Take with παρακαλω — parakalō My first request (first in importance).

Intercessions (εντευχεις — enteuxeis). Late word (Polybius, Plutarch, etc.), only here in N.T. and 1 Timothy 4:5, though the verb εντυγχανω — entugchanō in Romans 8:27, Romans 8:34; Romans 11:2, Romans 11:25. The other three words for prayer are common (Philemon 4:6).

For all men (υπερ παντων αντρωπων — huper pantōn anthrōpōn). The scope of prayer is universal including all kinds of sinners (and saints).

For kings (υπερ βασιλεων — huper basileōn). 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 (και παντων των εν υπεροχηι οντων — kai pantōn tōn en huperochēi ontōn). υπεροχη — Huperochē is old word (from υπεροχος — huperochos and this from υπερ — huper and εχω — echō), but in N.T. only here and 1 Corinthians 2:1.

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

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

Quiet (ησυχιον — hēsuchion). Old adjective, once in lxx (Isa 66:2), in N.T. only here and 1 Peter 3:4.

Life (βιον — bion). Old word for course of life (not ζωη — zōē). So Luke 8:14.

Gravity (σεμνοτητι — semnotēti). Old word from σεμνος — semnos (Philemon 4:8), in N.T. only here, 1 Timothy 3:4; Titus 2:7.

Acceptable (αποδεκτον — apodekton). Late verbal adjective from αποδεχομαι — apodechomai In inscriptions and papyri. In N.T. only here and 1 Timothy 5:4.

Willeth (τελει — thelei). God‘s wish and will in so far as he can influence men.

That all men should be saved (παντας αντρωπους σωτηναι — pantas anthrōpous sōthēnai). First aorist passive infinitive of σωζω — sōzō with accusative of general reference. See note on 1 Corinthians 10:33; 2 Corinthians 5:18.

To the knowledge (εις επιγνωσιν — eis epignōsin). “The full knowledge” as in Colossians 1:6; Ephesians 4:13 (ten times in Paul). See note on 2 Timothy 3:7 for the whole phrase “full knowledge of the truth” (αλητεια — alētheia 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.

One God (εις τεος — heis theos). Regular Pauline argument for a universal gospel (Galatians 3:20; Romans 3:30; Ephesians 4:6).

One mediator (εις μεσιτης — heis mesitēs). Late word (Polybius, Philo) from μεσος — mesos (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 (τεου και αντρωπων — theou kai anthrōpōn). Ablative case (though objective genitive may explain it) after μεσιτης — mesitēs (notion of separation) as in Romans 10:12; Hebrews 5:14.

Himself man (αντρωπος — anthrōpos). No “himself” (αυτος — autos) in the Greek.

A ransom for all (αντιλυτρον υπερ παντων — antilutron huper pantōn). “A reminiscence of the Lord‘s own saying” (Lock) in Matthew 20:28 (Mark 10:45) where we have λυτρον αντι πολλων — lutron anti pollōn In the papyri υπερ — huper is the ordinary preposition for the notion of substitution where benefit is involved as in this passage. Αντι — Anti has more the idea of exchange and αντιλυτρον υπερ — antilutron huper combines both ideas. Λυτρον — Lutron is the common word for ransom for a slave or a prisoner. Paul may have coined αντιλυτρον — antilutron with the saying of Christ in mind (only one MS. of Psalm 48:9 and Orph. Litt. 588). See note on Galatians 1:4 “who gave himself for our sins.”

The testimony (το μαρτυριον — to marturion). Either the nominative absolute or the accusative absolute in apposition to the preceding clause like το αδυνατον — to adunaton in Romans 8:3.

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

For which (εις ο — eis ho). The testimony of Jesus in his self-surrender (1 Timothy 2:6). See εις ο — eis ho in 2 Timothy 1:11.

I was appointed (ετετην εγω — etethēn egō). First aorist passive indicative of τιτημι — tithēmi

Preacher and apostle (κηρυχ και αποστολος — kērux kai apostolos). In 2 Timothy 1:10 Paul adds διδασκαλος — didaskalos (herald, apostle, teacher) as he does here with emphasis. In Colossians 1:23. he has διακονος — diakonos (minister). He frequently uses κηρυσσω — kērussō of himself (1 Corinthians 1:23; 1 Corinthians 9:27; Galatians 2:2; Romans 10:8.).

I speak the truth, I lie not (αλητειαν λεγω ου πσευδομαι — alētheian legōou pseudomai). 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).

I desire (βουλομαι — boulomai). So Philemon 1:12.

The men (τους ανδρας — tous andras). Accusative of general reference with the infinitive προσευχεσται — proseuchesthai The men in contrast to “women” (γυναικας — gunaikas) in 1 Timothy 2:9. It is public worship, of course, and “in every place” (εν παντι τοπωι — en panti topōi) 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 (επαιροντας οσιους χειρας — epairontas hosious cheiras). Standing to pray. Note also οσιους — hosious used as feminine (so in Plato) with χειρας — cheiras instead of οσιας — hosias The point here is that only men should lead in public prayer who can lift up “clean hands” (morally and spiritually clean). See Luke 24:50. Adverb οσιως — hosiōs in 1 Thessalonians 2:10 and οσιοτης — hosiotēs in Ephesians 4:24.

Without wrath and disputing (χωρις οργης και διαλογισμου — chōris orgēs kai dialogismou). See note on Philemon 2:14.

In like manner that women (οσαυτως γυναικας — hosautōs gunaikas). ουλομαι — Boulomai must be repeated from 1 Timothy 2:8, involved in οσαυτως — hosautōs (old adverb, as in Romans 8:26). Parry insists that προσευχομενας — proseuchomenas (when they pray) must be supplied also. Grammatically that is possible (Lock), but it is hardly consonant with 1 Timothy 2:11-15 (White).

Adorn themselves (κοσμειν εαυτας — kosmein heautas). Present active infinitive after βουλομαι — boulomai understood. Old word from κοσμος — kosmos (arrangement, ornament, order, world). See note on Luke 21:5 and note on Titus 2:10. See note on 1 Corinthians 11:5. for Paul‘s discussion of women‘s dress in public worship.

In modest apparel (εν καταστοληι κοσμιωι — en katastolēi kosmiōi). Καταστολη — Katastolē is a late word (a letting down, καταστελλω — katastellō of demeanour or dress, arrangement of dress). Only here in N.T. Κοσμιος — Kosmios is old adjective from κοσμος — kosmos and means well-arranged, becoming. W. H. have adverb in margin (κοσμιως — kosmiōs).

With shamefastness (μετα αιδους — meta aidous). Old word for shame, reverence, in N.T. only here and Hebrews 12:28.

Sobriety (σωπροσυνης — sōphrosunēs). Old word, in N.T. only here, 1 Timothy 2:15, and Acts 26:15 (Paul also).

Not with braided hair (μη εν πλεγμασιν — mē en plegmasin). Old word from πλεκω — plekō to plait, to braid, for nets, baskets, here only in N.T. Cf. 1 Peter 3:1 (εμπλοκης — emplokēs).

And gold (εν χρυσιωι — en chrusiōi). Locative case with εν — en repeated. Some MSS. read χρυσωι — chrusōi Both used for gold ornaments.

Or pearls (η μαργαριταις — ē margaritais). See note on Matthew 7:6 for this word.

Or costly raiment (η ιματισμωι πολυτελει — ē himatismōi polutelei). ιματισμος — Himatismos a common Koiné{[28928]}š word from ιματιζω — himatizō to clothe. Πολυτελης — Polutelēs old word from πολυς — polus and τελος — telos (great price). See Mark 14:3.

Becometh (πρεπει — prepei). Old word for seemly. Paul wishes women to wear “becoming” clothes, but τεοσεβειαν — theosebeian (godliness, from τεοσεβης — theosebēs John 9:31, τεοσ σεβομαι — theossebomai worship) is part of the “style” desired. Only here in N.T. Good dress and good works combined.

In quietness (εν ησυχιαι — en hēsuchiāi). Old word from ησυχιος — hēsuchios In N.T. only here, Acts 22:2; 2 Thessalonians 3:12.

In all subjection (εν πασηι υποταγηι — en pasēi hupotagēi). Late word (Dion. Hal., papyri), in N.T. only here, 2 Corinthians 9:13; Galatians 2:5. See 1 Corinthians 14:33-35.

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

To teach (διδασκειν — didaskein). 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 (ουδε αυτεντειν ανδρος — oude authentein andros). The word αυτεντεω — authenteō 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 — Autodikeō was the literary word for playing the master while αυτεντεω — authenteō was the vernacular term. It comes from αυτεντες — auṫhentes a self-doer, a master, autocrat. It occurs in the papyri (substantive αυτεντης — authentēs master, verb αυτεντεω — authenteō to domineer, adjective αυτεντικος — authentikos authoritative, “authentic”). Modern Greek has απεντες — aphentes = Effendi = “Mark.”

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

Being beguiled (εχαπατητεισα — exapatētheisa). First aorist passive participle of εχαπατεω — exapateō 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 εχ — eẋ here means “completely deceived” in contrast to simplex (ουκ ηπατητη — ouk ēpatēthē) used of Adam, though possible.

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

Through the child-bearing (δια της τεκνογονιας — dia tēs teknogonias). Late and rare word (in Aristotle). Here alone in N.T. From τεκνογονος — teknogonos and this from τεκνον — teknon and root γενω — genō 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” (σωτησεται — sōthēsetai) in this function, not by means of it.

If they continue (εαν μεινωσιν — ean meinōsin). Condition of third class, εαν — ean with first aorist active subjunctive of μενω — menō to continue. Note change to plural from the singular (σωτησεται — sōthēsetai).