Prayers for All and Conduct in Worship
1 Timothy 2:1-15
1Tim.2.1 - Details
Original Text
Morphology
- Παρακαλω: VERB,pres,act,ind,1,sg
- ουν: CONJ
- πρωτον: ADV
- παντων: ADJ,gen,pl,m
- ποιεισθαι: VERB,pres,mid/pass,inf
- δεησεις: NOUN,nom,pl,f
- προσευχας: NOUN,acc,pl,f
- εντευξεις: NOUN,acc,pl,f
- ευχαριστιας: NOUN,acc,pl,f
- υπερ: PREP
- παντων: ADJ,gen,pl,m
- ανθρωπων: NOUN,gen,pl,m
Parallels
- Philippians 4:6 (verbal): Uses the same cluster of terms—prayer and supplication—and explicitly pairs requests with thanksgiving, paralleling 1 Tim 2:1’s call for prayers, supplications, and thanksgiving.
- Ephesians 6:18 (verbal): Speaks of praying 'with all prayer and supplication' and making 'supplication for all the saints,' closely mirroring 1 Tim 2:1’s catalogue (prayers, supplications, intercessions) and the call to pray on behalf of others.
- Colossians 1:9 (thematic): Paul reports ceasing not to pray for the Colossians, exemplifying sustained intercessory prayer for a broad community, echoing the exhortation to offer intercessions for all people.
- 1 Thessalonians 5:16-18 (thematic): Commands continual prayer and thanksgiving ('pray without ceasing' and 'in everything give thanks'), reflecting 1 Tim 2:1’s emphasis on both prayer and thanksgiving as central practices.
- Romans 15:30-31 (thematic): Paul appeals for believers to 'strive together with me in your prayers' and intercede on his behalf, illustrating the apostolic practice of mutual intercession and the communal scope of prayer urged in 1 Tim 2:1.
Alternative generated candidates
- First of all, I urge that petitions, prayers, intercessions, and thanksgivings be made for all people,
- I urge, then, that first of all petitions, prayers, intercessions, and thanksgivings be offered on behalf of all people.
1Tim.2.2 - Details
Original Text
Morphology
- υπερ: PREP
- βασιλεων: NOUN,gen,pl,m
- και: CONJ
- παντων: ADJ,gen,pl,m
- των: ART,gen,pl,m
- εν: PREP
- υπεροχη: NOUN,dat,sg,f
- οντων: PART,pres,act,gen,pl,m
- ινα: CONJ
- ηρεμον: ADJ,acc,sg,m
- και: CONJ
- ησυχιον: ADJ,acc,sg,m
- βιον: NOUN,acc,sg,m
- διαγωμεν: VERB,pres,act,subj,1,pl
- εν: PREP
- παση: ADJ,dat,sg,f
- ευσεβεια: NOUN,nom,sg,f
- και: CONJ
- σεμνοτητι: NOUN,dat,sg,f
Parallels
- 1 Timothy 2:1 (structural): Immediate context: Paul first urges prayers and intercessions for all people, then specifies rulers so that believers may live peaceful and quiet lives (directly linked to v.2).
- Romans 13:1-2 (verbal): Commands submission to governing authorities as instituted by God; provides theological rationale for obedience to rulers so society can maintain order and peace (parallels aim of a peaceful, godly life).
- 1 Peter 2:13-17 (thematic): Urges submission to human authorities 'for the Lord's sake' and to live honorably before outsiders—echoes the call to comportment and peaceful living under rulers.
- Titus 3:1 (thematic): Exhorts believers to be submissive to rulers and authorities and ready for good works, paralleling the instruction to pray for rulers to secure a peaceful, godly life.
- 1 Thessalonians 4:11 (thematic): Encourages believers to 'aspire to live quietly' and mind their own affairs; echoes the goal of a peaceful and quiet life mentioned in 1 Tim 2:2.
Alternative generated candidates
- for kings and all who are in authority, that we may lead a peaceful and quiet life in all godliness and dignity.
- For kings and all who are in authority, that we may lead a peaceful and quiet life in all godliness and dignity.
1Tim.2.3 - Details
Original Text
Morphology
- τουτο: PRON,nom,sg,n
- καλον: ADJ,nom/acc,sg,neut
- και: CONJ
- αποδεκτον: ADJ,nom,sg,n
- ενωπιον: PREP
- του: ART,gen,sg,n
- σωτηρος: NOUN,gen,sg,m
- ημων: PRON,gen,pl,1
- θεου: NOUN,gen,sg,m
Parallels
- Romans 12:1 (verbal): Paul uses the phrase εὐάρεστον τῷ θεῷ ('acceptable to God') about offering our bodies as a living sacrifice—direct verbal parallel about what pleases God.
- 2 Corinthians 5:9 (verbal): Speaks of striving to be εὐαρεστῆσαι αὐτῷ ('to be pleasing/acceptable to him'), echoing the goal of actions that are acceptable before God.
- Hebrews 13:16 (verbal): States that God is pleased/approved by acts of goodness and sacrifice (διὰ τοιούτων εὐαρεστεῖ ὁ θεός), linking moral/ritual behavior with divine acceptability.
- Micah 6:8 (thematic): 'He has told you, O man, what is good...' parallels the ethical content behind 'this is good and acceptable before God'—what God requires is just and merciful action.
- Matthew 3:17 (thematic): At Jesus' baptism God declares divine approval ('This is my beloved Son, in whom I am well pleased'), thematically resonating with the motif of divine acceptance and approval in 1 Tim 2:3.
Alternative generated candidates
- This is good and acceptable in the sight of God our Savior,
- This is good and acceptable before God our Savior,
1Tim.2.4 - Details
Original Text
Morphology
- ος: PRON,nom,sg,m
- παντας: ADJ,acc,pl,m
- ανθρωπους: NOUN,acc,pl,m
- θελει: VERB,pres,act,ind,3,sg
- σωθηναι: VERB,aor,pass,inf
- και: CONJ
- εις: PREP
- επιγνωσιν: NOUN,acc,sg,f
- αληθειας: NOUN,gen,sg,f
- ελθειν: VERB,pres,act,inf
Parallels
- 2 Peter 3:9 (verbal): Speaks of God not wishing that any should perish but that all should come to repentance—close verbal and theological parallel about God's universal salvific will.
- Ezekiel 33:11 (allusion): ‘I have no pleasure in the death of the wicked, but that the wicked turn from his way and live’—OT background for God’s desire that people be saved/turn to life.
- Titus 2:11 (thematic): ‘The grace of God has appeared, bringing salvation to all people’—echoes the universality of salvation and God’s will for all to be saved.
- John 3:16 (thematic): God’s love given in Christ so that the world might be saved—connects divine will for worldwide salvation with the means (Christ) and knowledge of truth.
- 1 Timothy 4:10 (structural): Within the same letter God is called ‘the Savior of all people, especially of believers,’ an internal corroboration of the present verse’s claim about God’s saving will.
Alternative generated candidates
- who desires all people to be saved and to come to the knowledge of the truth.
- who desires all people to be saved and to come to the knowledge of the truth.
1Tim.2.5 - Details
Original Text
Morphology
- εις: PREP
- γαρ: PART
- θεος: NOUN,nom,sg,m
- εις: PREP
- και: CONJ
- μεσιτης: NOUN,nom,sg,m
- θεου: NOUN,gen,sg,m
- και: CONJ
- ανθρωπων: NOUN,gen,pl,m
- ανθρωπος: NOUN,nom,sg,m
- Χριστος: NOUN,nom,sg,m
- Ιησους: NOUN,nom,sg,m
Parallels
- Deuteronomy 6:4 (thematic): Affirms the oneness of God (Shema), paralleling 1 Tim 2:5's opening claim 'one God.'
- Galatians 3:20 (verbal): Uses the term 'mediator' (mesitēs) and balances discussion of mediation with the statement that 'God is one,' echoing the language and theological tension in 1 Tim 2:5.
- Hebrews 9:15 (verbal): Explicitly calls Christ 'mediator of a new covenant,' directly paralleling 1 Tim 2:5's identification of Christ as mediator between God and humans.
- Hebrews 4:14-16 (thematic): Presents Jesus as a sympathetic high priest who approaches God on behalf of humans—complementary to 1 Tim 2:5's emphasis on Christ's mediatorial role and his humanity.
- John 14:6 (thematic): Jesus' claim to be 'the way' to the Father functions analogously to a mediator role, connecting believers to God as described in 1 Tim 2:5.
Alternative generated candidates
- For there is one God, and one mediator between God and men, the man Christ Jesus,
- For there is one God, and one mediator between God and humans, the man Christ Jesus,
1Tim.2.6 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δους: VERB,aor,act,ind,3,sg
- εαυτον: PRON,acc,sg,masc,reflex
- αντιλυτρον: NOUN,acc,sg,n
- υπερ: PREP
- παντων: ADJ,gen,pl,m
- το: ART,acc,sg,n
- μαρτυριον: NOUN,acc,sg,n
- καιροις: NOUN,dat,pl,m
- ιδιοις·: ADJ,dat,pl,masc
Parallels
- Mark 10:45 (verbal): Uses λύτρον/ἔδωκεν τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν — closely parallels the language of a ransom given by Christ for others (cf. ἀντίλυτρον ὑπὲρ πάντων).
- Matt 20:28 (verbal): Parallels Mark 10:45 in wording and concept: the Son of Man gave his life as a ransom for many, echoing the ransom motif in 1 Tim 2:6.
- Rom 5:6 (thematic): Speaks of Christ dying 'at the right time' for the ungodly — parallels 1 Tim 2:6's timing formula (μαρτυρίον καιροῖς ἰδίοις) and the salvific intent of his death.
- 2 Cor 5:15 (thematic): Declares that Christ 'died for all' (ὅς ἀπέθανεν ὑπὲρ ἁπάντων), directly resonating with 1 Tim 2:6's universal language 'for all.'
- Titus 2:14 (thematic): Says Christ 'gave himself for us to redeem us' — parallels the self-giving/ransom motif and the redemptive purpose expressed in 1 Tim 2:6.
Alternative generated candidates
- who gave himself as a ransom for all—this was the testimony given at the proper time.
- who gave himself as a ransom for all—this was the testimony at its appointed time.
1Tim.2.7 - Details
Original Text
Morphology
- εις: PREP
- ο: ART,nom,sg,m
- ετεθην: VERB,aor,pass,ind,1,sg
- εγω: PRON,nom,sg,1
- κηρυξ: NOUN,nom,sg,m
- και: CONJ
- αποστολος: NOUN,nom,sg,m
- αληθειαν: NOUN,acc,sg,f
- λεγω: VERB,pres,act,ind,1,sg
- ου: PART,neg
- ψευδομαι: VERB,pres,mid,ind,1,sg
- διδασκαλος: NOUN,nom,sg,m
- εθνων: NOUN,gen,pl,n
- εν: PREP
- πιστει: NOUN,dat,sg,f
- και: CONJ
- αληθεια: NOUN,dat,sg,f
Parallels
- Romans 1:1 (thematic): Paul’s self-identification as one ‘called to be an apostle’—parallels 1 Tim 2:7’s claim of appointment as preacher and apostle.
- Romans 11:13 (verbal): Paul explicitly calls himself ‘the apostle to the Gentiles,’ echoing 1 Tim 2:7’s designation as a teacher/apostle for the nations.
- Galatians 2:7-8 (allusion): Describes Paul’s commissioning and responsibility for the gospel to the Gentiles, supporting 1 Tim 2:7’s claim of a Gentile-directed ministry.
- Romans 9:1 (verbal): Uses the same personal affirmation formula (‘I am telling the truth; I am not lying’) found in 1 Tim 2:7, underscoring Paul’s insistence on the truthfulness of his ministry claim.
Alternative generated candidates
- For this I was appointed a herald and an apostle—I am telling the truth; I am not lying—teacher of the Gentiles in faith and truth.
- For this I was appointed a preacher and apostle; I speak the truth in Christ, I do not lie; I am a teacher of the Gentiles in faith and truth.
1Tim.2.8 - Details
Original Text
Morphology
- Βουλομαι: VERB,pres,mid/pass,ind,1,sg
- ουν: CONJ
- προσευχεσθαι: VERB,pres,mp,inf
- τους: ART,acc,pl,m
- ανδρας: NOUN,acc,pl,m
- εν: PREP
- παντι: PRON,dat,sg,m
- τοπω: NOUN,dat,sg,m
- επαιροντας: VERB,pres,act,ptc,acc,pl,m
- οσιους: ADJ,acc,pl,m
- χειρας: NOUN,acc,pl,f
- χωρις: PREP,gen
- οργης: NOUN,gen,sg,f
- και: CONJ
- διαλογισμου: NOUN,gen,sg,m
Parallels
- 1 Timothy 2:1-2 (structural): Immediate context: Paul moves from urging prayers for all (including rulers) to the specific instruction that men should pray — the verse functions as part of the same unit on public prayer.
- Psalm 134:2 (LXX Psalm 133:2) (verbal): Uses the image of 'lifting up hands' in worship ('Lift up your hands to the holy place, and bless the LORD'), which 1 Tim 2:8 echoes with 'lifting up holy hands.'
- 1 Corinthians 14:40 (structural): Paul's rule that 'all things should be done decently and in order' parallels the concern in 1 Tim 2:8 for proper, non-contentious behavior in corporate worship.
- James 1:20 (thematic): James emphasizes that 'human anger does not produce the righteousness of God,' aligning with 1 Tim 2:8's prohibition of anger and disputing in prayer.
- Hebrews 12:14 (thematic): The call to 'pursue holiness' connects with the characterization of the hands to be lifted as 'holy' in 1 Tim 2:8, linking worship posture to ethical/ritual purity.
Alternative generated candidates
- I desire, then, that the men everywhere pray, lifting up holy hands, without anger or disputing.
- I desire, then, that the men pray everywhere, lifting up holy hands without anger or quarreling.
1Tim.2.9 - Details
Original Text
Morphology
- ωσαυτως: ADV
- και: CONJ
- γυναικας: NOUN,acc,pl,f
- εν: PREP
- καταστολη: NOUN,dat,sg,f
- κοσμιω: ADJ,dat,sg,f
- μετα: PREP
- αιδους: NOUN,gen,sg,f
- και: CONJ
- σωφροσυνης: NOUN,gen,sg,f
- κοσμειν: VERB,pres,act,inf
- εαυτας: PRON,acc,pl,f
- μη: PART
- εν: PREP
- πλεγμασιν: NOUN,dat,pl,n
- και: CONJ
- χρυσιω: NOUN,dat,sg,m
- η: ART,nom,sg,f
- μαργαριταις: NOUN,dat,pl,f
- η: ART,nom,sg,f
- ιματισμω: NOUN,dat,sg,m
- πολυτελει: ADJ,dat,sg,m
Parallels
- 1 Peter 3:3-4 (verbal): Directly contrasts external ornament (braided hair, gold, costly apparel) with inner beauty—'gentle and quiet spirit'—and uses similar vocabulary and argument against ostentatious adornment.
- Titus 2:3-5 (thematic): Older women are to be reverent, sober-minded, and to teach what is good; parallels the emphasis on modesty, sobriety, and proper behavior rather than flashy dress.
- 1 Timothy 3:11 (verbal): Speech about women (wives of deacons) uses similar terms—dignified/serious, not slanderers, sober-minded—echoing the ethical/behavioral requirements applied to women in 1 Tim 2:9.
- 1 Corinthians 11:6-15 (thematic): Discussion of hair, head coverings, and appropriate external appearance for men and women relates thematically to questions of hairstyle and visible adornment addressed in 1 Tim 2:9.
Alternative generated candidates
- Likewise, women should adorn themselves in respectable clothing, with modesty and self-control, not with braided hair or gold or pearls or costly attire,
- Likewise also, women are to adorn themselves in modest clothing, with propriety and self-control, not with braided hair, or gold, or pearls, or costly garments,
1Tim.2.10 - Details
Original Text
Morphology
- αλλ᾽ο: CONJ
- πρεπει: VERB,pres,act,ind,3,sg
- γυναιξιν: NOUN,dat,pl,f
- επαγγελλομεναις: VERB,pres,mid/pass,ptcp,dat,pl,f
- θεοσεβειαν: NOUN,acc,sg,f
- δι᾽εργων: PREP+NOUN,gen,pl,n
- αγαθων: ADJ,gen,pl,n
Parallels
- 1 Peter 3:3-4 (thematic): Contrasts external adornment with inner godliness; emphasizes the value of a gentle/spirit-led inner disposition (a 'hidden' beauty) over outward display, aligning with Timothy’s stress on godliness manifested in proper conduct rather than external attire.
- Titus 2:3-5 (thematic): Instructs older women to teach younger women to be self-controlled, pure, homemakers and 'workers at home' and to do what is good — a parallel ethical program tying female piety to concrete good works.
- 1 Timothy 5:10 (verbal): Describes reputable widows by a catalogue of 'good works' (rearing children, hospitality, washing saints' feet, aiding the afflicted), echoing 1 Tim 2:10’s link between professed godliness and demonstrable good deeds.
- Titus 3:8 (verbal): Calls believers to devote themselves to 'good works' as an appropriate fruit of faith — reinforces the Pauline principle that genuine piety is expressed through ethical action, as in 1 Tim 2:10.
Alternative generated candidates
- but with what is proper for women who profess godliness—with good works.
- but with what is proper for women who profess reverence for God—to do good works.
1Tim.2.11 - Details
Original Text
Morphology
- γυνη: NOUN,nom,sg,f
- εν: PREP
- ησυχια: NOUN,dat,sg,f
- μανθανετω: VERB,pres,act,imp,3,sg
- εν: PREP
- παση: ADJ,dat,sg,f
- υποταγη·: NOUN,dat,sg,f
Parallels
- 1 Corinthians 14:34-35 (verbal): Directly parallels the instruction that women should be silent/keep quiet in assemblies; echoes similar concern about women’s speech and learning in the church context.
- Titus 2:3-5 (thematic): Commands older women to teach younger women to be self-controlled, pure, homemakers and submissive—complements Timothy’s emphasis on women’s conduct and learning.
- Ephesians 5:22-24 (thematic): Instructs wives to submit to their husbands as to the Lord; relates to the household/submission framework underlying Paul’s instruction about women’s behavior and learning.
- 1 Peter 3:1-6 (thematic): Encourages wives to win unbelieving husbands through respectful, quiet, and pure conduct—parallels the value placed on quietness, submission, and proper female comportment.
Alternative generated candidates
- Let a woman learn quietly with complete submissiveness.
- Let a woman learn quietly, in all submissiveness.
1Tim.2.12 - Details
Original Text
Morphology
- διδασκειν: VERB,pres,act,inf
- δε: CONJ
- γυναικι: NOUN,dat,sg,f
- ουκ: PART,neg
- επιτρεπω: VERB,pres,act,ind,1,sg
- ουδε: CONJ,neg
- αυθεντειν: VERB,pres,act,inf
- ανδρος: NOUN,gen,sg,m
- αλλ᾽ειναι: VERB,pres,act,inf
- εν: PREP
- ησυχια: NOUN,dat,sg,f
Parallels
- 1 Corinthians 14:34-35 (verbal): Commands women to be silent in church services; closely parallels the prohibition on women teaching or exercising authority over men (similar vocabulary and setting).
- 1 Corinthians 11:3-10 (structural): Discusses order, headship, and distinct roles for men and women in worship (head coverings); contributes to the broader Pauline framework for gendered roles and authority in the congregation.
- 1 Timothy 3:2 (thematic): Qualification for overseers/elders that implies male leadership ('husband of one wife'); thematically linked to restrictions on women holding teaching/authority roles in the church.
- Titus 2:3-5 (thematic): Instructions for older women to teach younger women to be submissive and manage household duties; reinforces Pauline expectations about women's roles and instruction within the Christian community.
- Acts 18:24-26 (allusion): Priscilla (with Aquila) instructs Apollos—an instance of a woman participating in teaching; serves as a contextual counterpoint to prohibitions, raising questions about how the restriction is applied in practice.
Alternative generated candidates
- I do not permit a woman to teach or to exercise authority over a man; rather, she is to be quiet.
- I do not permit a woman to teach nor to assume authority over a man, but to remain quiet.
1Tim.2.13 - Details
Original Text
Morphology
- Αδαμ: NOUN,gen,sg,m
- γαρ: PART
- πρωτος: ADJ,nom,sg,m
- επλασθη: VERB,aor,pass,ind,3,sg
- ειτα: ADV
- Ευα·: NOUN,nom,sg,f
Parallels
- Genesis 2:7 (verbal): Speaks of the formation of the first man (Adam); Paul echoes the idea that Adam was formed first.
- Genesis 2:21-22 (verbal): Describes God creating the woman from the man's rib—basis for Paul's sequence that Eve was created after Adam.
- 1 Corinthians 11:8-9 (verbal): Paul again affirms that man was not made from woman but woman from man, closely mirroring the creation-order argument in 1 Tim 2:13.
- Genesis 3:6 (thematic): Narrates Eve's taking and giving the forbidden fruit (her deception), which immediately follows Paul's appeal to creation order in 1 Tim 2:13–14.
- 1 Corinthians 15:45-47 (thematic): Contrasts the 'first Adam' with the 'last Adam' and treats Adam's role and priority theologically, echoing the significance Paul attaches to creation order.
Alternative generated candidates
- For Adam was formed first, then Eve.
- For Adam was formed first, then Eve.
1Tim.2.14 - Details
Original Text
Morphology
- και: CONJ
- Αδαμ: NOUN,gen,sg,m
- ουκ: PART,neg
- ηπατηθη: VERB,aor,pass,ind,3,sg
- η: ART,nom,sg,f
- δε: CONJ
- γυνη: NOUN,nom,sg,f
- εξαπατηθεισα: VERB,aor,pass,part,nom,f,sg
- εν: PREP
- παραβασει: NOUN,dat,sg,f
- γεγονεν: VERB,perf,act,ind,3,sg
Parallels
- Genesis 3:6 (allusion): The narrative where Eve takes and eats the fruit after the serpent's deception — the primary Old Testament incident Paul alludes to when saying the woman was deceived and transgressed.
- Genesis 3:13 (allusion): Eve's explanation to God that the serpent deceived her; provides the immediate scriptural background for Paul’s contrast between Eve (deceived) and Adam (not deceived).
- 2 Corinthians 11:3 (allusion): Paul explicitly cites Eve being 'beguiled' by the serpent as a warning against being led astray — uses the same tradition of Eve’s deception to make a pastoral/theological point.
- Romans 5:12-19 (thematic): Develops the theological consequences of Adam’s transgression (sin and death entering the world) and contrasts Adam’s act with Christ’s obedience — thematically relates to Paul’s reference to Adam’s role in the fall, even as 1 Tim emphasizes Adam was not deceived.
- 1 Timothy 2:13 (structural): The immediately preceding verse in the same argument ('For Adam was formed first, then Eve') — together with 2:14 forms Paul’s creation/ fall-based rationale in his instructions about women.
Alternative generated candidates
- And Adam was not deceived, but the woman, having been deceived, fell into transgression.
- And Adam was not deceived, but the woman, having been deceived, fell into transgression.
1Tim.2.15 - Details
Original Text
Morphology
- σωθησεται: VERB,fut,pass,ind,3,sg
- δε: CONJ
- δια: PREP
- της: ART,gen,sg,f
- τεκνογονιας: NOUN,gen,sg,f
- εαν: CONJ
- μεινωσιν: VERB,pres,act,subj,3,pl
- εν: PREP
- πιστει: NOUN,dat,sg,f
- και: CONJ
- αγαπη: NOUN,nom,sg,f
- και: CONJ
- αγιασμω: NOUN,dat,sg,m
- μετα: PREP
- σωφροσυνης: NOUN,gen,sg,f
Parallels
- 1 Tim.2.13-14 (structural): Immediate context: Paul grounds his instruction in the creation/fall order (Adam formed first, then Eve) and concludes with 2:15 — the verse functions as the theological-cum-practical resolution of that argument.
- 1 Tim.5:14 (verbal): Same epistolary household vocabulary (encouraging younger widows to marry, bear children, and manage the household); parallels in wording and the practical link between marriage/childbearing and household/care responsibilities.
- Titus 2:4-5 (thematic): Paulic instruction about women's roles — urging older women to teach younger women to love their children, be self-controlled and homemakers. Echoes the moral virtues paired with childrearing (love, self-control) found in 2:15.
- Genesis 3:15 (allusion): The proto‑evangelium links the woman's seed with deliverance. 1 Tim.2:15's 'saved through childbearing' can be read as an allusion to salvation realized through the woman's offspring (Messianic/seed motif).
- Galatians 4:4 (thematic): Paulic theme that God's salvation comes 'when the fullness of time had come' by sending his Son 'born of a woman.' Connects the idea of salvation and its being accomplished through a birth from a woman.
Alternative generated candidates
- Yet she will be preserved through the bearing of children—if she continues in faith, love, and holiness, with self-control.
- Yet she will be saved through childbearing—if she continues in faith, love, and holiness, with self-control.
First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people,
for kings and all who are in high office, that we may lead a peaceful and quiet life in all godliness and dignity.
This is good and acceptable in the sight of God our Savior,
who desires that all people be saved and come to the knowledge of the truth.
For there is one God, and there is one mediator between God and men—the man Christ Jesus,
who gave himself as a ransom for all—this was the witness borne at the appointed time.
For this I was appointed a herald and an apostle—I speak the truth, I do not lie—a teacher of the Gentiles in faith and truth.
I desire, then, that the men everywhere pray, lifting up holy hands without anger or quarreling.
Likewise, that women adorn themselves in respectable apparel, with modesty and self-control, not with braided hair and gold or pearls or costly clothing,
but with what is proper for women who profess godliness: good works.
Let a woman learn quietly, with all submissiveness.
I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain silent.
For Adam was formed first, then Eve. And Adam was not the one deceived; the woman was deceived and fell into transgression.
Yet she will be saved through childbearing—if she continues in faith, love, and holiness, with self-control.