- 1First of all, then, I ask that supplications, prayers, petitions, and thanksgivings be offered for everyone,
- for kings and for all in authority, that we may lead a quiet and tranquil life in all devotion and dignity.
- This is good and pleasing to God our savior,
- who wills everyone to be saved and to come to knowledge of the truth.
- For there is one God. There is also one mediator between God and the human race, Christ Jesus, himself human,
- who gave himself as ransom for all. This was the testimony 2 at the proper time.
- For this I was appointed preacher and apostle (I am speaking the truth, I am not lying), teacher of the Gentiles in faith and truth.
- 3 It is my wish, then, that in every place the men should pray, lifting up holy hands, without anger or argument.
- Similarly, (too,) women should adorn themselves with proper conduct, with modesty and self-control, not with braided hairstyles and gold ornaments, or pearls, or expensive clothes,
- but rather, as befits women who profess reverence for God, with good deeds.
- A woman must receive instruction silently and under complete control.
- I do not permit a woman to teach or to have authority over a man. 4 She must be quiet.
- For Adam was formed first, then Eve.
- Further, Adam was not deceived, but the woman was deceived and transgressed.
- But she will be saved through motherhood, provided women persevere in faith and love and holiness, with self-control.
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Footnotes1 [1-7] This marked insistence that the liturgical prayer of the community concern itself with the needs of all, whether Christian or not, and especially of those in authority, may imply that a disposition existed at Ephesus to refuse prayer for pagans. In actuality, such prayer aids the community to achieve peaceful relationships with non-Christians (1 Tim 2:2) and contributes to salvation, since it derives its value from the presence within the community of Christ, who is the one and only savior of all (1 Tim 2:3-6). The vital apostolic mission to the Gentiles (1 Tim 2:7) reflects Christ's purpose of universal salvation. 1 Tim 2:5 contains what may well have been a very primitive creed. Some interpreters have called it a Christian version of the Jewish shema: "Hear, O Israel, the is our God, the alone . . ." (Deut 6:4-5). The assertion in 1 Tim 2:7, "I am speaking the truth, I am not lying," reminds one of similar affirmations in Romans 9:1; 2 Cor 11:31; and Gal 1:20.
2 The testimony: to make sense of this overly concise phrase, many manuscripts supply "to which" (or "to whom"); two others add "was given." The translation has supplied "this was."
3 [8-15] The prayer of the community should be unmarred by internal dissension (1 Tim 2:8); cf Matthew 5:21-26; 6:14; Mark 11:25. At the liturgical assembly the dress of women should be appropriate to the occasion (2 Tim 2:9); their chief adornment is to be reputation for good works (2 Tim 2:10). Women are not to take part in the charismatic activity of the assembly (1 Tim 2:11-12; cf 1 Cor 14:34) or exercise authority; their conduct there should reflect the role of man's helpmate (2 Tim 2:13; cf Genesis 2:18) and not the later relationship of Eve to Adam (2 Tim 2:14; cf Genesis 3:6-7). As long as women perform their role as wives and mothers in faith and love, their salvation is assured (2 Tim 2:15).
4 A man: this could also mean "her husband."
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