1 Timothy 2
First of all — supplications, prayers, petitions and thanksgivings for all men, for kings and all in superiority, that we may lead a tranquil and quiet life in piety and dignity. God our saviour wants all men to be saved and come to knowledge of the truth: one God, one mediator, the man Christ Jesus, a ransom in exchange for all; Paul its herald, apostle and teacher of nations. Men are to pray everywhere lifting holy hands without wrath and reasoning; women to adorn themselves not with braids, gold, pearls or costly raiment but with modesty, a sound mind and good works. A woman is to learn in quietness, not to teach or wield her own authority over a man — Adam was formed first and was not deceived; the woman was beguiled; yet she will be saved through the childbearing, if they remain in faith, love and sanctification.
Why this rendering
1Tim.2.2 Observation
Syntactic observation
Παρακαλῶ οὖν πρῶτον πάντων ποιεῖσθαι δεήσεις, προσευχάς, ἐντεύξεις, εὐχαριστίας, ὑπὲρ πάντων ἀνθρώπων, ὑπὲρ βασιλέων καὶ πάντων τῶν ἐν ὑπεροχῇ ὄντων, ἵνα ἤρεμον καὶ ἡσύχιον βίον διάγωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι. τοῦτο καλὸν καὶ ἀπόδεκτον ἐνώπιον τοῦ σωτῆρος ἡμῶν θεοῦ, ὃς πάντας ἀνθρώπους θέλει σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν — I exhort, then, first of all, that supplications, prayers, petitions, thanksgivings be made for all men, for kings and all who are in superiority, so that we may lead a tranquil and quiet life in all piety and dignity. This is good and acceptable before God our saviour, who wants all men to be saved and to come to knowledge of the truth. Four come without a conjunction — δεήσεις (Phil 4:6 supplication) · προσευχάς (prayer) · ἐντεύξεις (‘petition’ — the noun of Rom 8:27 ἐντυγχάνω ‘intercede’ · here and 4:5 in the New Testament) · εὐχαριστίας (thanksgiving) · the rendering keeps them without a conjunction. ὑπὲρ πάντων ἀνθρώπων stands first and ‘kings and all who are in superiority’ come as instances within it — ὑπεροχή is 1 Cor 2:1 ‘superiority’ (two places in the New Testament). ἤρεμον καὶ ἡσύχιον ‘tranquil and quiet’ — ἤρεμος once in the New Testament · ἡσύχιος here and 1 Pet 3:4 · the adjective of 1 Thess 4:11 ἡσυχάζω ‘be quiet’ · βίον is Mark 12:44 ‘life’ · διάγω ‘lead’ (here and Titus 3:3). εὐσέβεια is Acts 3:12 ‘piety’ — ten times in the Pastorals · this is the first · σεμνότης ‘dignity’ — the noun of Phil 4:8 σεμνός ‘dignified’ (three places in the New Testament). ⸀τοῦτο (the Received Text ‘for this is …’, γάρ) · ἀπόδεκτον ‘acceptable’ — one root with 1:15 ἀποδοχή ‘acceptance’ (here and 5:4) · τοῦ σωτῆρος ἡμῶν θεοῦ ‘God our saviour’ — taking up 1:1 · πάντας ἀνθρώπους θέλει σωθῆναι ‘wants all men to be saved’ — the πᾶς of v.1 ‘for all men’ returns · ἐπίγνωσις ἀληθείας ‘knowledge of the truth’ — Col 3:10 ‘knowledge’.
Rendering options · 3
Basis Following Phil 4:6 ‘supplication’ · Rom 8:27 ‘intercede’ — not flattened into one ‘prayer’.
Basis ‘Life’ as at Mark 12:44 — a different word from ζωή.
Basis The familiar rendering.
Rejected ‘Peaceful’ imports εἰρήνη — ἤρεμος is another word.
Lost in translation
δεήσεις, προσευχάς, ἐντεύξεις, εὐχαριστίας (v.1) — four with no conjunction. Kept with commas.
ἀπόδεκτον (v.3) / ἀποδοχή (1:15) — ‘acceptable / acceptance’ keep one root.
πάντων ἀνθρώπων (v.1) / πάντας ἀνθρώπους (v.4) — ‘all men’ twice shows the echo.
ἡσύχιον (v.2) / 1 Thess 4:11 ἡσυχάζειν — ‘quiet’ keeps the root.
βίον (v.2) — a different word from ζωή. ‘Life’ merges them.
Why this rendering
1Tim.2.5 Observation
Syntactic observation
εἷς γὰρ θεός, εἷς καὶ μεσίτης θεοῦ καὶ ἀνθρώπων ἄνθρωπος Χριστὸς Ἰησοῦς, ὁ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ πάντων, τὸ μαρτύριον καιροῖς ἰδίοις· εἰς ὃ ἐτέθην ἐγὼ κῆρυξ καὶ ἀπόστολος— ἀλήθειαν λέγω, οὐ ψεύδομαι— διδάσκαλος ἐθνῶν ἐν πίστει καὶ ἀληθείᾳ — For God is one, and one also is mediator of God and men, a man, Christ Jesus, who gave himself a ransom in exchange for all — the testimony in its own times; for which I was set as a herald and apostle — I speak truth, I do not lie — a teacher of nations in faith and truth. εἷς … εἷς ‘one … one’ — two verbless clauses · ‘is’ supplied · μεσίτης is Gal 3:19 ‘mediator’ (six places in the New Testament) · ἄνθρωπος Χριστὸς Ἰησοῦς ‘a man, Christ Jesus’ — ἄνθρωπος without the article in apposition · the same word as ‘men’ (ἀνθρώπων) just before. ἀντίλυτρον occurs once in the New Testament — Mark 10:45 λύτρον ‘ransom’ with ἀντί prefixed · ‘a ransom in exchange’ · Mark 10:45 has ‘in the place of many’ (ἀντὶ πολλῶν), here ὑπὲρ πάντων ‘for all’ — the preposition changes and ἀντί moves inside the word. τὸ μαρτύριον καιροῖς ἰδίοις is a verbless apposition — ‘the testimony in its own times’ · 1 Cor 1:6 ‘testimony’ · καιροῖς ἰδίοις ‘in its own times’ (plural · again at 6:15 · Titus 1:3). εἰς ὃ ἐτέθην ἐγώ ‘for which I was set’ — the passive of 1:12 ‘setting me into service’ · κῆρυξ ‘herald’ (three places in the New Testament — the person of Mark 1:4 κηρύσσω ‘proclaim’) · ἀλήθειαν ⸀λέγω, οὐ ψεύδομαι is the saying of Rom 9:1 (the Received Text adds ‘in Christ’) — between two dashes · διδάσκαλος ἐθνῶν ‘a teacher of nations’ — the site-rule of Acts 13:1 ‘teacher’ (an office).
Rendering options · 4
Basis Mark 10:45 ‘ransom’ with ἀντί as ‘in exchange’ — the one-off tied to λύτρον yet not made identical.
Basis The familiar rendering.
Rejected ‘A ransom’ alone hides that this word is not the λύτρον of Mark 10:45 but a compound of it.
Basis As fixed at Gal 3:19.
Basis The text does not join it with a verb — set on with a dash.
Lost in translation
ἀντίλυτρον (v.6) / Mark 10:45 λύτρον — ‘ransom’ shows the root and ‘in exchange’ carries ἀντί.
ἀνθρώπων … ἄνθρωπος (v.5) — ‘men … a man’ show the same word.
εἷς γὰρ θεός, εἷς καὶ μεσίτης (v.5) — two verbless clauses. ‘Is’ supplied.
κῆρυξ (v.7) / κηρύσσω — ‘herald / proclaim’ split the root.
ἀλήθειαν λέγω, οὐ ψεύδομαι (v.7) / Rom 9:1 — the same saying in the same words.
Why this rendering
1Tim.2.9 Observation
Syntactic observation
Βούλομαι οὖν προσεύχεσθαι τοὺς ἄνδρας ἐν παντὶ τόπῳ, ἐπαίροντας ὁσίους χεῖρας χωρὶς ὀργῆς καὶ διαλογισμοῦ. ὡσαύτως καὶ γυναῖκας ἐν καταστολῇ κοσμίῳ μετὰ αἰδοῦς καὶ σωφροσύνης κοσμεῖν ἑαυτάς, μὴ ἐν πλέγμασιν καὶ χρυσίῳ ἢ μαργαρίταις ἢ ἱματισμῷ πολυτελεῖ, ἀλλ’ ὃ πρέπει γυναιξὶν ἐπαγγελλομέναις θεοσέβειαν, δι’ ἔργων ἀγαθῶν — I want, then, the men to pray in every place, lifting up holy hands without wrath and reasoning; likewise also women, in orderly attire, with modesty and a sound mind, to adorn themselves — not with braids and gold or pearls or costly raiment, but with what is fitting for women professing reverence for God — through good works. Βούλομαι is 2 Cor 1:15 ‘want’ — the Korean merges it with v.4 θέλει (recorded) · τοὺς ἄνδρας ‘the men’ (ἀνήρ) — not ‘people’ · ἐπαίροντας ὁσίους χεῖρας ‘lifting up holy hands’ — Acts 1:9 ‘lift up’ · Acts 2:27 ὅσιος ‘holy’ · χωρὶς ὀργῆς καὶ ⸀διαλογισμοῦ ‘without wrath and reasoning’ — Phil 2:14 ‘reasonings’ (the base text singular · the Received Text plural). ὡσαύτως ⸀καὶ γυναῖκας … κοσμεῖν ἑαυτάς ‘likewise also women … to adorn themselves’ — hanging on the infinitive of v.8 · καταστολή occurs once in the New Testament, ‘attire’ · κόσμιος ‘orderly’ (here and 3:2) — one root with κοσμέω ‘adorn’ (Luke 11:25) in the same verse · the Korean loses the tie (recorded) · μετὰ αἰδοῦς καὶ σωφροσύνης ‘with modesty and a sound mind’ — αἰδώς once in the New Testament · σωφροσύνη is the word of Acts 26:25 ‘sound mind’ (against madness), here of bearing · the root of Mark 5:15 σωφρονέω kept in ‘mind’. μὴ ἐν πλέγμασιν ⸀καὶ ⸀χρυσίῳ ἢ μαργαρίταις ἢ ἱματισμῷ πολυτελεῖ ‘not with braids and gold or pearls or costly raiment’ — πλέγμα once in the New Testament · ἱματισμός is Luke 7:25 ‘raiment’ · πολυτελής is Mark 14:3 ‘costly’ · ⸀καὶ ⸀χρυσίῳ (the Received Text ἢ χρυσῷ). ὃ πρέπει ‘what is fitting’ — Eph 5:3 ‘be fitting’ · ἐπαγγελλομέναις θεοσέβειαν ‘professing reverence for God’ — the verb of Rom 4:21 ‘promise’, said of oneself, so ‘profess’ (site-rule) · θεοσέβεια occurs once in the New Testament — the noun of Acts 13:43 σέβομαι ‘be devout toward God’ · δι’ ἔργων ἀγαθῶν ‘through good works’ — works in the place of adornment.
Rendering options · 4
Basis Sharing ‘mind’ with Acts 26:25 ‘sound mind’ — kept as ‘a sound mind’ · not ‘decency’, the piece of εὐσχημόνως.
Basis The familiar renderings.
Rejected The ‘mind’ inside σωφροσύνη vanishes — the root shared with Acts 26:25 · Mark 5:15 is cut.
Basis Rom 4:21 ‘promise’ is God’s — said of oneself it is ‘profess’ (so also 6:21).
Basis ‘Orderly’, kept apart from 1 Thess 4:12 εὐσχημόνως ‘decently’ — the same word comes of the overseer at 3:2.
Lost in translation
κοσμίῳ / κοσμεῖν (v.9) — one root. ‘Orderly / adorn’ are cut.
σωφροσύνης (vv.9 · 15) / Acts 26:25 — ‘mind’ carries the root.
Βούλομαι (v.8) / θέλει (v.4) — ‘want’ merges the two verbs.
τοὺς ἄνδρας (v.8) — ‘the men’ as males. Kept apart from ἄνθρωπος ‘men’ only by the context.
θεοσέβειαν (v.10) / σέβομαι — ‘reverence for God / be devout toward God’ split the root.
Why this rendering
1Tim.2.12 Observation
Syntactic observation
γυνὴ ἐν ἡσυχίᾳ μανθανέτω ἐν πάσῃ ὑποταγῇ· διδάσκειν δὲ γυναικὶ οὐκ ἐπιτρέπω, οὐδὲ αὐθεντεῖν ἀνδρός, ἀλλ’ εἶναι ἐν ἡσυχίᾳ. Ἀδὰμ γὰρ πρῶτος ἐπλάσθη, εἶτα Εὕα· καὶ Ἀδὰμ οὐκ ἠπατήθη, ἡ δὲ γυνὴ ἐξαπατηθεῖσα ἐν παραβάσει γέγονεν. σωθήσεται δὲ διὰ τῆς τεκνογονίας, ἐὰν μείνωσιν ἐν πίστει καὶ ἀγάπῃ καὶ ἁγιασμῷ μετὰ σωφροσύνης — Let a woman learn in quietness in all subjection; but I do not allow a woman to teach, nor to wield her own authority over a man, but to be in quietness. For Adam was formed first, then Eve; and Adam was not deceived, but the woman, having been beguiled, has come to be in transgression. But she will be saved through the childbearing, if they remain in faith and love and sanctification with a sound mind. γυνή is singular without the article, ‘a woman’ — not closed to ‘wife’ · ἐν ἡσυχίᾳ … ἐν ἡσυχίᾳ ‘in quietness’ twice (vv.11 · 12) — Acts 22:2 ‘quiet’ · μανθανέτω ‘let her learn’ — Col 1:7 ‘learn’ · ὑποταγῇ is Gal 2:5 ‘subjection’. ⸂διδάσκειν δὲ γυναικὶ⸃ οὐκ ἐπιτρέπω ‘I do not allow a woman to teach’ — the base text’s order (the Received Text has ‘a woman to teach’ later) · 1 Cor 16:7 ‘allow’ · οὐδὲ αὐθεντεῖν ἀνδρός — αὐθεντέω occurs once in the New Testament · ‘wield her own authority over’ · a word whose sense is disputed from ‘exercise authority’ to ‘domineer’, so the rendering avoids the word of ἐξουσία and carries the αὐτός inside it with ‘her own’ · ἀνδρός ‘a man’ (ἀνήρ) · not closed to ‘husband’. Ἀδὰμ … ἐπλάσθη, εἶτα Εὕα ‘Adam was formed first, then Eve’ — Rom 9:20 ‘form’ · 1 Cor 15:5 ‘then’ · Εὕα is 2 Cor 11:3 ‘Eve’. οὐκ ἠπατήθη / ἐξαπατηθεῖσα ‘was not deceived / having been beguiled’ — Eph 5:6 ἀπατάω ‘deceive’ · 2 Cor 11:3 ἐξαπατάω ‘beguile’ (that verse too is of Eve) · the base text uses two verbs (⸀ — the Received Text ἀπατάω in both) · ἐν παραβάσει γέγονεν ‘has come to be in transgression’ — Gal 3:19 ‘transgression’ · perfect. σωθήσεται ‘she will be saved’, singular → ἐὰν μείνωσιν ‘if they remain’, plural — the subject shifts · so does the rendering · τεκνογονία occurs once in the New Testament, ‘childbearing’ — carrying 1:2 τέκνον ‘child’ · the article τῆς ‘the childbearing’ kept · μετὰ σωφροσύνης ‘with a sound mind’ — taking up v.9.
Rendering options · 4
Basis Once in the New Testament · disputed — the rendering does not borrow the word of ἐξουσία and carries the αὐτός (‘own’) inside it.
Basis The familiar rendering.
Rejected ‘Authority’ is the fixed rendering of ἐξουσία, a different word; it also settles the dispute one way.
Basis The text uses two verbs — kept apart as fixed at Eph 5:6 · 2 Cor 11:3.
Basis Singular without the article — whether a woman of the assembly or a wife the text does not settle.
Lost in translation
ἠπατήθη / ἐξαπατηθεῖσα (v.14) — ‘deceived / beguiled’ keep two verbs.
αὐθεντεῖν (v.12) — the αὐτός inside the word. ‘Her own’ carries the piece.
σωθήσεται → μείνωσιν (v.15) — singular to plural. ‘She … they’ carries the shift.
τεκνογονίας (v.15) / τέκνον (1:2) — ‘childbearing / child’ keep the root.
γυνή · ἀνήρ (vv.11-12) — woman/wife · man/husband. ‘A woman · a man’ leave it open.
τῆς τεκνογονίας (v.15) — the article. ‘The childbearing’ keeps it.