1 Timotius 2:6-11
Konteks2:6 who gave himself as a ransom for all, revealing God’s purpose at his appointed time. 1 2:7 For this I was appointed a preacher and apostle – I am telling the truth; 2 I am not lying – and a teacher of the Gentiles in faith and truth. 2:8 So I want the men 3 to pray 4 in every place, lifting up holy hands 5 without anger or dispute.
2:9 Likewise 6 the women are to dress 7 in suitable apparel, with modesty and self-control. 8 Their adornment must not be 9 with braided hair and gold or pearls or expensive clothing, 2:10 but with good deeds, as is proper for women who profess reverence for God. 2:11 A woman must learn 10 quietly with all submissiveness.
[2:6] 1 sn Revealing God’s purpose at his appointed time is a difficult expression without clear connection to the preceding, literally “a testimony at the proper time.” This may allude to testimony about Christ’s atoning work given by Paul and others (as v. 7 mentions). But it seems more likely to identify Christ’s death itself as a testimony to God’s gracious character (as vv. 3-4 describe). This testimony was planned from all eternity, but now has come to light at the time God intended, in the work of Christ. See 2 Tim 1:9-10; Titus 2:11-14; 3:4-7 for similar ideas.
[2:7] 2 tc Most
[2:8] 3 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. 9.
[2:8] 4 sn To pray. In this verse Paul resumes and concludes the section about prayer begun in 2:1-2. 1 Tim 2:3-7 described God’s concern for all people as the motive for such prayer.
[2:8] 5 sn Paul uses a common ancient posture in prayer (lifting up holy hands) as a figure of speech for offering requests from a holy life (without anger or dispute).
[2:9] 6 tc ‡ Most witnesses have καὶ τάς (kai tas; so D1 Ψ 1881 Ï) or simply καί (א2 D* F G 6 365 1739 pc) after ὡσαύτως (Jwsautw"). A few important witnesses lack such words (א* A H P 33 81 1175 pc). The evidence is for the most part along “party” lines, with the shortest reading being found in the Alexandrian text, the conjunction in the Western, and the longest reading in the Byzantine tradition. Externally, the shortest reading is preferred. However, there is a good chance of homoiomeson or homoioteleuton in which case καί or καὶ τάς could have accidentally been omitted (note the αι [ai] and αι ας [ai as] in the word that follows, written here in uncial script): wsautwskaigunaikas/ wsautwskaitasgunaikas. Nevertheless, since both the καί and καὶ τάς are predictable variants, intended to fill out the meaning of the text, the shortest reading seems best able to explain the rise of the others. NA27 has the καί in brackets, indicating doubts as to its authenticity.
[2:9] 7 tn Grk “to adorn themselves.” Grammatically the phrase “to adorn themselves” continues the author’s words in v. 8: “I want…likewise the women to adorn themselves.”
[2:9] 8 tn This word and its cognates are used frequently in the Pastoral Epistles. It means “moderation,” “sobriety,” “decency,” “sensibleness,” or “sound judgment.”
[2:9] 9 tn Literally a continuation of v. 9a, “not with braided hair…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
