1 Timothy 2 · Robertson's Word Pictures
1First of all (proton panton). Take with parakalo. My first request (first in importance).
Intercessions (enteuxeis). Late word (Polybius, Plutarch, etc.), only here in N.T. and 4:5, though the verb entunchano in Ro 8:27,34; 11:2,25 . The other three words for prayer are common (Php 4:6 ).
For all men (uper panton anthropon). The scope of prayer is universal including all kinds of sinners (and saints).
2For kings (uper basileon). 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 (ka panton ton en uperoche onton). Huperoche is old word (from uperochos and this from uper and echo), but in N.T. only here and 1Co 2:1 .
That we may lead (ina diagomen). Purpose clause with present active subjunctive of diago, an old and common verb, but in N.T. only here and Tit 3:3 .
Tranquil (eremon). Late adjective from the old adverb erema (stilly, quietly). Here only in N.T.
Quiet (esuchion). Old adjective, once in LXX (Isa 66:2 ), in N.T. only here and 1Pe 3:4 .
Life (bion). Old word for course of life (not zoe). So Lu 8:14 .
Gravity (semnotet). Old word from semnos (Php 4:8 ), in N.T. only here, 3:4; Tit 2:7 .
3Acceptable (apodekton). Late verbal adjective from apodechoma. In inscriptions and papyri. In N.T. only here and 5:4.
4Willeth (thele). God's wish and will in so far as he can influence men.
That all men should be saved (pantas anthropous sothena). First aorist passive infinitive of sozo with accusative of general reference. See 1Co 10:33; 2Co 5:18f .
To the knowledge (eis epignosin). "The full knowledge" as in Col 1:6; Eph 4:13 (ten times in Paul). See 2Ti 3:7 for the whole phrase "full knowledge of the truth" (aletheia 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.
5One God (eis theos). Regular Pauline argument for a universal gospel (Ga 3:20; Ro 3:30; Eph 4:6 ).
One mediator (eis mesites). Late word (Polybius, Philo) from mesos (middle), a middle man. In N.T. only here, Ga 3:20; Heb 8:6; 9:15; 12:24 .
Between God and men (theou ka anthropon). Ablative case (though objective genitive may explain it) after mesites (notion of separation) as in Ro 10:12; Heb 5:14 .
Himself man (anthropos). No "himself" (autos) in the Greek.
6A ransom for all (antilutron uper panton). "A reminiscence of the Lord's own saying" (Lock) in Mt 20:28 (Mr 10:45 ) where we have lutron ant pollon. In the papyri uper is the ordinary preposition for the notion of substitution where benefit is involved as in this passage. Ant has more the idea of exchange and antilutron uper combines both ideas. Lutron is the common word for ransom for a slave or a prisoner. Paul may have coined antilutron with the saying of Christ in mind (only one MS. of Ps 48:9 and Orph. Litt. 588). See Ga 1:4 "who gave himself for our sins."
The testimony (to marturion). Either the nominative absolute or the accusative absolute in apposition to the preceding clause like to adunaton in Ro 8:3 .
In its own times (kairois idiois). Locative case as in 6:15; Tit 1:3 . See Ga 6:9 for "due season." There is no predicate or participle here, "the testimony in its due seasons" (plural).
7For which (eis o). The testimony of Jesus in his self-surrender (verse 6). See eis o in 2Ti 1:11 .
I was appointed (etethen ego). First aorist passive indicative of tithem.
Preacher and apostle (kerux ka apostolos). In 2Ti 1:10 Paul adds didaskalos (herald, apostle, teacher) as he does here with emphasis. In Col 1:23f. he has diakonos (minister). He frequently uses kerusso of himself (1Co 1:23; 9:27; Ga 2:2; Ro 10:8f. ).
I speak the truth, I lie not (aletheian lego, ou pseudoma). A Pauline touch (Ro 9:1 ). Cf. Ga 1:20; 2Co 11:31 . Here alone he calls himself "a teacher of the Gentiles," elsewhere apostle (Ro 11:13 ), minister (Ro 15:16 ), prisoner (Eph 3:1 ).
8I desire (bouloma). So Php 1:12 .
The men (tous andras). Accusative of general reference with the infinitive proseuchestha. The men in contrast to "women" (gunaikas) in 9. It is public worship, of course, and "in every place" (en pant topo) 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 (epairontas osious cheiras). Standing to pray. Note also osious used as feminine (so in Plato) with cheiras instead of osias. 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 osios in 1Th 2:10 and osiotes in Eph 4:24 .
Without wrath and disputing (choris orges ka dialogismou). See Php 2:14 .
9In like manner that women (osautos gunaikas). Bouloma must be repeated from verse 8, involved in osautos (old adverb, as in Ro 8:26 ). Parry insists that proseuchomenas (when they pray) must be supplied also. Grammatically that is possible (Lock), but it is hardly consonant with verses 11-15 (White).
Adorn themselves (kosmein eautas). Present active infinitive after bouloma understood. Old word from kosmos (arrangement, ornament, order, world). See Lu 21:5; Tit 2:10 . See 1Co 11:5ff. for Paul's discussion of women's dress in public worship.
In modest apparel (en katastole kosmio). Katastole is a late word (a letting down, katastello, of demeanour or dress, arrangement of dress). Only here in N.T. Kosmios is old adjective from kosmos and means well-arranged, becoming. W. H. have adverb in margin (kosmios).
With shamefastness (meta aidous). Old word for shame, reverence, in N.T. only here and Heb 12:28 .
Sobriety (sophrosunes). Old word, in N.T. only here, verse 15, and Ac 26:15 (Paul also).
Not with braided hair (me en plegmasin). Old word from pleko, to plait, to braid, for nets, baskets, here only in N.T. Cf. 1Pe 3:1 (emplokes).
And gold (en chrusio). Locative case with en repeated. Some MSS. read chruso. Both used for gold ornaments.
Or pearls (e margaritais). See Mt 7:6 for this word.
Or costly raiment (e imatismo polutele). Himatismos a common Koine word from imatizo, to clothe. Poluteles, old word from polus and telos (great price). See Mr 14:3 .
10Becometh (prepe). Old word for seemly. Paul wishes women to wear "becoming" clothes, but theosebeian (godliness, from theosebes, Joh 9:31 , theos, seboma, worship) is part of the "style" desired. Only here in N.T. Good dress and good works combined.
11In quietness (en esuchia). Old word from esuchios. In N.T. only here, Ac 22:2; 2Th 3:12 .
In all subjection (en pase upotage). Late word (Dion. Hal., papyri), in N.T. only here, 2Co 9:13; Ga 2:5 . See 1Co 14:33-35 .
12I permit not (ouk epitrepo). Old word epitrepo, to permit, to allow (1Co 16:7 ). Paul speaks authoritatively.
To teach (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 (oude authentein andros). The word authenteo 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. Autodikeo was the literary word for playing the master while authenteo was the vernacular term. It comes from aut-entes, a self-doer, a master, autocrat. It occurs in the papyri (substantive authentes, master, verb authenteo, to domineer, adjective authentikos, authoritative, "authentic"). Modern Greek has aphentes = Effendi = "Mr."
13Was first formed (protos eplasthe). Note protos, not proton, first before Eve. First aorist passive indicative of plasso, old verb, in N.T. only here and Ro 9:20 (cf. Ge 2:7f. ).
14Being beguiled (exapatetheisa). First aorist passive participle of exapateo, old compound verb, in N.T. only by Paul (2Th 2:3; 1Co 3:18; 2Co 11:3; Ro 7:11; 16:18; 1Ti 2:14 ). Not certain that ex- here means "completely deceived" in contrast to simplex (ouk epatethe) used of Adam, though possible.
Hath fallen (gegonen). Second perfect indicative active, permanent state. See 1Co 11:7 .
15Through the child-bearing (dia tes teknogonias). Late and rare word (in Aristotle). Here alone in N.T. From teknogonos and this from teknon and root geno. 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" (sotheseta) in this function, not by means of it.
If they continue (ean meinosin). Condition of third class, ean with first aorist active subjunctive of meno, to continue. Note change to plural from the singular (sotheseta).
1 Timothy 3