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James 4-5
New English Translation

Passions and Pride

4 Where do the conflicts and where[a] do the quarrels among you come from? Is it not from this,[b] from your passions that battle inside you?[c] 2 You desire and you do not have; you murder and envy and you cannot obtain; you quarrel and fight. You do not have because you do not ask; 3 you ask and do not receive because you ask wrongly, so you can spend it on your passions.

4 Adulterers, do you not know that friendship with the world means hostility toward God?[d] So whoever decides to be the world’s friend makes himself God’s enemy. 5 Or do you think the scripture means nothing when it says,[e] “The spirit that God[f] caused[g] to live within us has an envious yearning”?[h] 6 But he gives greater grace. Therefore it says, “God opposes the proud, but he gives grace to the humble.”[i] 7 So submit to God. But resist the devil and he will flee from you. 8 Draw near to God and he will draw near to you. Cleanse your hands, you sinners, and make your hearts pure, you double-minded.[j] 9 Grieve, mourn,[k] and weep. Turn your laughter[l] into mourning and your joy into despair. 10 Humble yourselves before the Lord and he will exalt you.

11 Do not speak against one another, brothers and sisters.[m] He who speaks against a fellow believer[n] or judges a fellow believer speaks against the law and judges the law. But if you judge the law, you are not a doer of the law but its judge.[o] 12 But there is only one who is lawgiver and judge—the one who is able to save and destroy. On the other hand, who are you to judge your neighbor?[p]

13 Come now, you who say, “Today or tomorrow we will go into this or that town[q] and spend a year there and do business and make a profit.” 14 You[r] do not know about tomorrow. What is your life like?[s] For you are a puff of smoke[t] that appears for a short time and then vanishes. 15 You ought to say instead,[u] “If the Lord is willing, then we will live and do this or that.” 16 But as it is,[v] you boast about your arrogant plans.[w] All such boasting is evil. 17 So whoever knows what is good to do[x] and does not do it is guilty of sin.[y]

Warning to the Rich

5 Come now, you rich! Weep and cry aloud[z] over the miseries that are coming on you. 2 Your riches have rotted and your clothing has become moth-eaten. 3 Your gold and silver have rusted and their rust will be a witness against you. It will consume your flesh like fire. It is in the last days that you have hoarded treasure![aa] 4 Look, the pay you have held back from the workers who mowed your fields cries out against you, and the cries of the reapers have reached the ears of the Lord of Heaven’s Armies.[ab] 5 You have lived indulgently and luxuriously on the earth. You have fattened your hearts in a day of slaughter.[ac] 6 You have condemned and murdered the righteous person, although he does not resist you.[ad]

Patience in Suffering

7 So be patient, brothers and sisters,[ae] until the Lord’s return.[af] Think of how the farmer waits[ag] for the precious fruit of the ground and is patient[ah] for it until it receives the early and late rains. 8 You also be patient and strengthen your hearts, for the Lord’s return is near. 9 Do not grumble against one another, brothers and sisters,[ai] so that you may not be judged. See, the judge stands before the gates![aj] 10 As an example of suffering and patience, brothers and sisters,[ak] take the prophets who spoke in the Lord’s name. 11 Think of how we regard[al] as blessed those who have endured. You have heard of Job’s endurance and you have seen the Lord’s purpose, that the Lord is full of compassion and mercy.[am] 12 And above all, my brothers and sisters,[an] do not swear, either by heaven or by earth or by any other oath. But let your “Yes” be yes and your “No” be no, so that you may not fall into judgment.

Prayer for the Sick

13 Is anyone among you suffering? He should pray. Is anyone in good spirits? He should sing praises. 14 Is anyone among you ill? He should summon the elders of the church, and they should pray for him and anoint[ao] him with olive oil in the name of the Lord. 15 And the prayer of faith will save the one who is sick and the Lord will raise him up—and if he has committed sins, he will be forgiven.[ap] 16 So confess your sins to one another and pray for one another so that you may be healed. The prayer of a righteous person has great effectiveness.[aq] 17 Elijah was a human being[ar] like us, and he prayed earnestly[as] that it would not rain and there was no rain on the land for three years and six months! 18 Then[at] he prayed again, and the sky gave rain and the land sprouted with a harvest.

19 My brothers and sisters,[au] if anyone among you wanders from the truth and someone turns him back, 20 he should know that the one who turns a sinner back from his wandering path[av] will save that person’s[aw] soul from death and will cover a multitude of sins.

Footnotes

  1. James 4:1 tn The word “where” is repeated in Greek for emphasis.
  2. James 4:1 tn Grk “from here.”
  3. James 4:1 tn Grk “in your members [i.e., parts of the body].”
  4. James 4:4 tn Grk “is hostility toward God.”
  5. James 4:5 tn Grk “vainly says.”
  6. James 4:5 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
  7. James 4:5 tc The Byzantine text and a few other mss (P 5 33 436 442 1243 1611 1735 1852 2344 2492 M) have the intransitive κατῴκησεν (katōkēsen) here, which turns τὸ πνεῦμα (to pneuma) into the subject of the verb: “The spirit which lives within us.” But the more reliable and older witnesses (P74 א B Ψ 049 1241 1739 al) have the causative verb, κατῴκισεν (katōkisen), which implies a different subject and τὸ πνεῦμα as the object: “The spirit that he causes to live within us.” Both because of the absence of an explicit subject and the relative scarcity of the causative κατοικίζω (katoikizō, “cause to dwell”) compared to the intransitive κατοικέω (katoikeō, “live, dwell”) in biblical Greek (κατοικίζω does not occur in the NT at all, and occurs much less frequently than κατοικέω in the LXX), it is easy to see why scribes would replace κατῴκισεν with κατῴκησεν. Thus, on internal and external grounds, κατῴκισεν is the preferred reading.
  8. James 4:5 tn Interpreters debate the referent of the word “spirit” in this verse: (1) The translation takes “spirit” to be the lustful capacity within people that produces a divided mind (1:8, 14) and inward conflicts regarding God (4:1-4). God has allowed it to be in man since the fall, and he provides his grace (v. 6) and the new birth through the gospel message (1:18-25) to counteract its evil effects. (2) On the other hand the word “spirit” may be taken positively as the Holy Spirit and the sense would be, “God yearns jealously for the Spirit he caused to live within us.” But the word for “envious” or “jealous” is generally negative in biblical usage and the context before and after seems to favor the negative interpretation.sn No OT verse is worded exactly this way. This is either a statement about the general teaching of scripture or a quotation from an ancient translation of the Hebrew text that no longer exists today.
  9. James 4:6 sn A quotation from Prov 3:34.
  10. James 4:8 tn Or “two-minded” (the same description used in 1:8).
  11. James 4:9 tn This term and the following one are preceded by καί (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.
  12. James 4:9 tn Grk “let your laughter be turned.”
  13. James 4:11 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
  14. James 4:11 tn See note on the word “believer” in 1:9.
  15. James 4:11 tn Grk “a judge.”
  16. James 4:12 tn Grk “who judges your neighbor.”
  17. James 4:13 tn Or “city.”
  18. James 4:14 tn Grk “who” (continuing the description of the people of v. 13). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  19. James 4:14 tn Or “you do not know what your life will be like tomorrow.”
  20. James 4:14 tn Or “a vapor.” The Greek word ἀτμίς (atmis) denotes a swirl of smoke arising from a fire (cf. Gen 19:28; Lev 16:13; Joel 2:30 [Acts 2:19]; Ezek 8:11).
  21. James 4:15 tn Grk “instead of your saying.”
  22. James 4:16 tn Grk “but now.”
  23. James 4:16 tn Or “you boast in your arrogance.” The translation in the text is based on two points: (1) The verb καυχάομαι (kauchaomai, “boast”) often uses the preposition ἐν (en) to indicate the focus of the boast (see BDAG 536 s.v. 1). (2) ἀλαζονεία (alazoneia, “arrogance”) here is plural and likely refers to the specific plans mentioned in v. 13.
  24. James 4:17 tn Or “knows how to do what is good.”
  25. James 4:17 tn Grk “to him it is sin.”
  26. James 5:1 tn Or “wail”; Grk “crying aloud.”
  27. James 5:3 tn Or “hoarded up treasure for the last days”; Grk “in the last days.”
  28. James 5:4 tn Traditionally, “Lord of Hosts” or “Lord Sabaoth,” which means “Lord of the [heavenly] armies,” sometimes translated more generally as “Lord Almighty.”
  29. James 5:5 sn James’ point seems to be that instead of seeking deliverance from condemnation, they have defied God’s law (fattened your hearts) and made themselves more likely objects of his judgment (in a day of slaughter).
  30. James 5:6 tn Literally a series of verbs without connectives, “you have condemned, you have murdered…he does not resist.”
  31. James 5:7 tn Grk “brothers”; this phrase occurs again three times in the paragraph. See note on the phrase “brothers and sisters” in 1:2.
  32. James 5:7 tn Or “advent”; or “coming” (also in v. 8).
  33. James 5:7 tn Grk “Behold! The farmer waits.”
  34. James 5:7 tn Grk “being patient.”
  35. James 5:9 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
  36. James 5:9 sn The term gates is used metaphorically here. The physical referent would be the entrances to the city, but the author uses the term to emphasize the imminence of the judge’s approach.
  37. James 5:10 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
  38. James 5:11 tn Grk “Behold! We regard…”
  39. James 5:11 sn An allusion to Exod 34:6; Neh 9:17; Pss 86:15; 102:13; Joel 2:13; Jonah 4:2.
  40. James 5:12 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
  41. James 5:14 tn Grk “anointing.”
  42. James 5:15 tn Grk “it will be forgiven him.”
  43. James 5:16 tn Or “the fervent prayer of a righteous person is very powerful”; Grk “is very powerful in its working.”
  44. James 5:17 tn Although it is certainly true that Elijah was a “man,” here ἄνθρωπος (anthrōpos) has been translated as “human being” because the emphasis in context is not on Elijah’s masculine gender, but on the common humanity he shared with the author and the readers.
  45. James 5:17 tn Grk “he prayed with prayer” (using a Hebrew idiom to show intensity).
  46. James 5:18 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events.
  47. James 5:19 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
  48. James 5:20 tn Grk “from the error of his way” (using the same root as the verb “to wander, to err” in the first part of the verse).
  49. James 5:20 tn Grk “his soul”; the referent (the sinner mentioned at the beginning of the verse) has been specified in the translation for clarity.
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1 Timothy 1-2
New English Translation

Salutation

1 From Paul,[a] an apostle of Christ Jesus by the command of God our Savior[b] and of Christ Jesus our hope, 2 to Timothy, my genuine child in the faith. Grace, mercy, and peace from God the Father and Christ Jesus our Lord!

Timothy’s Task in Ephesus

3 As I urged you when I was leaving for Macedonia, stay on in Ephesus to instruct[c] certain people not to spread false teachings,[d] 4 nor to occupy themselves with myths and interminable genealogies.[e] Such things promote useless speculations rather than God’s redemptive plan[f] that operates by faith. 5 But the aim of our instruction[g] is love that comes from a pure heart, a good conscience, and a sincere faith.[h] 6 Some have strayed from these and turned away to empty discussion. 7 They want to be teachers of the law, but they do not understand what they are saying or the things they insist on so confidently.[i]

8 But we know that the law is good if someone uses it legitimately, 9 realizing that law[j] is not intended for a righteous person, but for lawless and rebellious people, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers, 10 sexually immoral people, practicing homosexuals,[k] kidnappers, liars, perjurers—in fact, for any who live contrary to sound teaching. 11 This[l] accords with the glorious gospel of the blessed God[m] that was entrusted to me.[n]

12 I am grateful to the one who has strengthened me, Christ Jesus our Lord, because he considered me faithful in putting me into ministry, 13 even though I was formerly a blasphemer and a persecutor, and an arrogant[o] man. But I was treated with mercy because I acted ignorantly in unbelief, 14 and our Lord’s grace was abundant, bringing faith and love in Christ Jesus.[p] 15 This saying[q] is trustworthy and deserves full acceptance: “Christ Jesus came into the world to save sinners”—and I am the worst of them![r] 16 But here is why I was treated with mercy: so that[s] in me as the worst,[t] Christ Jesus could demonstrate his utmost patience, as an example for those who are going to believe in him for eternal life. 17 Now to the eternal king,[u] immortal, invisible, the only[v] God, be honor and glory forever and ever![w] Amen.

18 I put this charge[x] before you, Timothy my child, in keeping with the prophecies once spoken about you,[y] in order that with such encouragement[z] you may fight the good fight. 19 To do this[aa] you must hold firmly to faith and a good conscience, which some have rejected and so have suffered shipwreck in regard to the faith. 20 Among these are Hymenaeus and Alexander, whom I handed over to Satan[ab] to be taught not to blaspheme.

Prayer for All People

2 First of all, then, I urge that requests,[ac] prayers, intercessions, and thanks be offered on behalf of all people,[ad] 2 even for kings[ae] and all who are in authority, that we may lead a peaceful and quiet life in all godliness and dignity. 3 Such prayer for all[af] is good and welcomed before God our Savior, 4 since he wants[ag] all people[ah] to be saved and to come to a knowledge of the truth. 5 For there is one God and one intermediary[ai] between God and humanity, Christ Jesus, himself human,[aj] 6 who gave himself as a ransom for all, revealing God’s purpose at his appointed time.[ak] 7 For this I was appointed a preacher and apostle—I am telling the truth;[al] I am not lying—and a teacher of the Gentiles in faith and truth. 8 So I want the men[am] in every place to pray,[an] lifting up holy hands[ao] without anger or dispute.

Conduct of Women

9 Likewise[ap] the women are to dress[aq] in suitable apparel, with modesty and self-control.[ar] Their adornment must not be[as] with braided hair and gold or pearls or expensive clothing, 10 but with good deeds, as is proper for women who profess reverence for God. 11 A woman must learn[at] quietly with all submissiveness. 12 But I do not allow[au] a woman to teach or exercise authority[av] over a man. She must remain quiet.[aw] 13 For Adam was formed first and then Eve. 14 And Adam was not deceived, but the woman, because she was fully deceived,[ax] fell into transgression.[ay] 15 But she will be delivered through childbearing,[az] if she[ba] continues in faith and love and holiness with self-control.

Footnotes

  1. 1 Timothy 1:1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
  2. 1 Timothy 1:1 sn God our Savior. Use of the title “Savior” for God the Father is characteristic of 1 Timothy, 2 Timothy, and Titus. It occurs six times in these letters, but only twice elsewhere in the NT. However, it occurs commonly in the OT, especially in Isaiah. It emphasizes the Father as the initiator and source of salvation.
  3. 1 Timothy 1:3 tn This word implies authoritative instruction: “direct, command, give orders” (cf. 1 Tim 4:11; 5:7; 6:13, 17). See BDAG 760 s.v. παραγγέλλω.
  4. 1 Timothy 1:3 tn Grk “to teach other doctrines,” different from apostolic teaching (cf. 1 Tim 6:3).
  5. 1 Timothy 1:4 sn Myths and interminable genealogies. These myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 4:7; 2 Tim 4:4; and Titus 1:14. They were perhaps built by speculation from the patriarchal narratives in the OT; hence the connection with genealogies and with wanting to be teachers of the law (v. 7).
  6. 1 Timothy 1:4 tc A few Western mss (D* latt Ir) read οἰκοδομήν (oikodomēn, “[God’s] edification”) rather than οἰκονομίαν (oikonomian, “[God’s] redemptive plan”), which is read by the earliest and best witnesses.tn More literally, “the administration of God that is by faith.”sn God’s redemptive plan. The basic word (οἰκονομία, oikonomia) denotes the work of a household steward or manager or the arrangement under which he works: “household management.” As a theological term it is used of the order or arrangement by which God brings redemption through Christ (God’s “dispensation, plan of salvation” [Eph 1:10; 3:9]) or of human responsibility to pass on the message of that salvation (“stewardship, commission” [1 Cor 9:17; Eph 3:2; Col 1:25]). Here the former is in view (see the summary of God’s plan in 1 Tim 2:3-6; 2 Tim 1:9-10; Titus 3:4-7), and Paul notes the response people must make to God’s arrangement: It is “in faith” or “by faith.”
  7. 1 Timothy 1:5 tn Grk “the instruction,” referring to orthodox Christian teaching and ministry in general, in contrast to that of the false teachers mentioned in 1:3-4.
  8. 1 Timothy 1:5 tn Grk “love from a pure heart and a good conscience and a sincere faith.”
  9. 1 Timothy 1:7 tn The Greek reinforces this negation: “understand neither what they are saying nor the things they insist on…”
  10. 1 Timothy 1:9 sn Law. There is no definite article (“the”) with this word in Greek and so the inherent quality of the OT law as such is in view. But the OT law is still in mind, since the types of sinful people surveyed in vv. 9b-11a follow the general outline of sins prohibited in the Decalogue.
  11. 1 Timothy 1:10 tn On this term BDAG 135 s.v. ἀρσενοκοίτης states, “a male who engages in sexual activity w. a pers. of his own sex, pederast 1 Cor 6:9…of one who assumes the dominant role in same-sex activity, opp. μαλακός…1 Ti 1:10; Pol 5:3. Cp. Ro 1:27.” L&N 88.280 states, “a male partner in homosexual intercourse—‘homosexual.’…It is possible that ἀρσενοκοίτης in certain contexts refers to the active male partner in homosexual intercourse in contrast with μαλακός, the passive male partner” (cf. 1 Cor 6:9). Since there is a distinction in contemporary usage between sexual orientation and actual behavior, the qualification “practicing” was supplied in the translation, following the emphasis in BDAG.
  12. 1 Timothy 1:11 tn A continuation of the preceding idea: Grk “teaching, according to the gospel.” This use of the law is in accord with the gospel entrusted to Paul (cf. Rom 7:7-16; Gal 3:23-26). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  13. 1 Timothy 1:11 tn Grk “the gospel of the glory of the blessed God.”
  14. 1 Timothy 1:11 tn Grk “with which I was entrusted.” The translation is more in line with contemporary English style.
  15. 1 Timothy 1:13 tn Or “violent,” “cruel.”
  16. 1 Timothy 1:14 tn Grk “with faith and love in Christ Jesus.”
  17. 1 Timothy 1:15 tn Grk “the saying,” referring to the following citation (see 1 Tim 3:1; 4:9; 2 Tim 2:11; Titus 3:8 for other occurrences of this phrase).
  18. 1 Timothy 1:15 tn Grk “of whom I am the first.”
  19. 1 Timothy 1:16 tn Grk “but because of this I was treated with mercy, so that…”
  20. 1 Timothy 1:16 tn Grk “in me first,” making the connection with the last phrase of v. 15.
  21. 1 Timothy 1:17 tn Or more literally, “king of the ages.”
  22. 1 Timothy 1:17 tc Most later witnesses (א2 D1 Hc Ψ 1175 1241 1881 M al) have “wise” (σόφῳ, sophō) here (thus, “the only wise God”), while the earlier and better witnesses (א* A D* F G H* 33 1739 lat co) lack this adjective. Although it could be argued that the longer reading is harder since it does not as emphatically affirm monotheism, it is more likely that scribes borrowed σόφῳ from Rom 16:27 (Rom 14:26 in M) where μόνῳ σόφῳ θεῷ (monō sophō theō, “the only wise God”) is textually solid. It is difficult to explain why Alexandrian and Western scribes would omit “wise” in 1 Tim 1:17 while keeping it in Rom 16:27 for a similar benedition.
  23. 1 Timothy 1:17 tn Grk “unto the ages of the ages,” an emphatic way of speaking about eternity in Greek.
  24. 1 Timothy 1:18 sn This charge refers to the task Paul described to Timothy in vv. 3-7 above.
  25. 1 Timothy 1:18 sn The prophecies once spoken about you were apparently spoken at Timothy’s ordination (cf. 1 Tim 4:14) and perhaps spoke of what God would do through him. Thus they can encourage him in his work, as the next clause says.
  26. 1 Timothy 1:18 tn Grk “that by them you might fight…” (a reference to the prophecies which can encourage him in his work).
  27. 1 Timothy 1:19 tn In Greek this continues the same sentence from v. 18, a participle showing the means by which Timothy will accomplish his task: Grk “fight the good fight, holding firmly…”
  28. 1 Timothy 1:20 sn The expression handed over to Satan refers to an act of discipline mentioned by Paul here and in 1 Cor 5:5, with a remedial goal, not a punitive one. The Greek word translated taught in this verse is used of “discipline, training of children” to lead them to correct behavior.
  29. 1 Timothy 2:1 tn Or “petitions.”
  30. 1 Timothy 2:1 tn Grk “all men,” but here ἀνθρώπων (anthrōpōn) is used generically, referring to both men and women.
  31. 1 Timothy 2:2 tn For “even for kings” the Greek says simply “for kings.”
  32. 1 Timothy 2:3 tn Grk “this”; the referent (such prayer for all, referring to vv. 1-2) is specified in the translation for clarity.
  33. 1 Timothy 2:4 tn Grk “who wants…” (but showing why such prayer is pleasing to God).
  34. 1 Timothy 2:4 tn Grk “all men,” but here ἀνθρώπους (anthrōpous) is used generically, referring to both men and women.
  35. 1 Timothy 2:5 tn Traditionally this word (μεσίτης, mesitēs) is rendered “mediator,” but this conveys a wrong impression in contemporary English. Jesus was not a mediator, for example, who worked for compromise between opposing parties. Instead he was the only one able to go between man and God to enable them to have a relationship, but entirely on God’s terms.
  36. 1 Timothy 2:5 tn Grk “one mediator between God and mankind, the human, Christ Jesus.”
  37. 1 Timothy 2:6 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.
  38. 1 Timothy 2:7 tc Most mss (א* D2 H 33vid 1241 M al) have ἐν Χριστῷ (en Christō) after λέγω (legō) to read “I am telling the truth in Christ,” but this is probably an assimilation to Rom 9:1. Further, the witnesses that lack this phrase are early, significant, and well distributed (א2 A D* F G P Ψ 6 81 1175 1739 1881 al lat sy co). It is difficult to explain the shorter reading if it is not authentic.
  39. 1 Timothy 2:8 tn The word translated “men” here (ἀνήρ, anēr) refers to adult males, not people in general. Note the command given to “the women” in v. 9.
  40. 1 Timothy 2:8 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.
  41. 1 Timothy 2:8 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).
  42. 1 Timothy 2:9 tc ‡ Most witnesses have καὶ τάς (kai tas; so D1 Ψ 1241 1505 1881 M al) or simply καί (א2 D* F G 6 365 1739) after ὡσαύτως (hōsautōs). A few significant witnesses lack such words (א* A H P 33 81 1175). 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 majuscule 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. NA28 has the καί in brackets, indicating doubts as to its authenticity.
  43. 1 Timothy 2:9 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.”
  44. 1 Timothy 2:9 tn This word and its cognates are used frequently in the Pastoral Epistles. It means “moderation,” “sobriety,” “decency,” “sensibleness,” or “sound judgment.”
  45. 1 Timothy 2:9 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.
  46. 1 Timothy 2:11 tn Or “receive instruction.”
  47. 1 Timothy 2:12 sn But I do not allow. Although the Greek conjunction δέ (de) can have a simple connective force (“and”), it is best to take it as contrastive here: Verse 11 gives a positive statement (that is to say, that a woman should learn). This was a radical and liberating departure from the Jewish view that women were not to learn the law.
  48. 1 Timothy 2:12 tn According to BDAG 150 s.v. αὐθεντέω this Greek verb means “to assume a stance of independent authority, give orders to, dictate to” (cf. JB “tell a man what to do”).
  49. 1 Timothy 2:12 tn Grk “but to be in quietness.” The phrase ἐν ἡσυχίᾳ (en hēsuchia) is used in Greek literature either of absolute silence or of a quiet demeanor.
  50. 1 Timothy 2:14 tn This phrase uses a compound form of the same verb as in v. 14a: “deceived” vs. “deceived out, completely deceived.” The two verbs could be synonymous, but because of the close contrast in this context, it seems that a stronger meaning is intended for the second verb.
  51. 1 Timothy 2:14 tn Grk “has come to be in transgression” (with an emphasis on the continuing consequences of that fall).
  52. 1 Timothy 2:15 tn Or “But she will be preserved through childbearing,” or “But she will be saved in spite of childbearing.” This verse is notoriously difficult to interpret, though there is general agreement about one point: Verse 15 is intended to lessen the impact of vv. 13-14. There are several interpretive possibilities here, though the first three can be readily dismissed (cf. D. Moo, “1 Timothy 2:11-15: Meaning and Significance,” TJ 1 [1980]: 70-73). (1) Christian women will be saved, but only if they bear children. This view is entirely unlikely for it lays a condition on Christian women that goes beyond grace, is unsupported elsewhere in scripture, and is explicitly against Paul’s and Jesus’ teaching on both marriage and salvation (cf. Matt 19:12; 1 Cor 7:8-9, 26-27, 34-35; 1 Tim 5:3-10). (2) Despite the curse, Christian women will be kept safe when bearing children. This view also is unlikely, both because it has little to do with the context and because it is not true to life (especially life in the ancient world with its high maternal mortality rate while giving birth). (3) Despite the sin of Eve and the results to her progeny, she would be saved through the childbirth—that is, through the birth of the Messiah, as promised in the protevangelium (Gen 3:15). This view sees the singular “she” as referring first to Eve and then to all women (note the change from singular to plural in this verse). Further, it works well in the context. However, there are several problems with it: [a] The future tense (σωθήσηται, sōthēsētai) is unnatural if referring to the protevangelium or even to the historical fact of the Messiah’s birth; [b] that only women are singled out as recipients of salvation seems odd since the birth of the Messiah was necessary for the salvation of both women and men; [c] as ingenious as this view is, its very ingenuity is its downfall, for it is overly subtle; and [d] the term τεκνογονία (teknogonia) refers to the process of childbirth rather than the product. And since it is the person of the Messiah (the product of the birth) that saves us, the term is unlikely to be used in the sense given it by those who hold this view. There are three other views that have greater plausibility: (4) This may be a somewhat veiled reference to the curse of Gen 3:16 in order to clarify that though the woman led the man into transgression (v. 14b), she will be saved spiritually despite this physical reminder of her sin. The phrase is literally “through childbearing,” but this does not necessarily denote means or instrument here. Instead it may show attendant circumstance (probably with a concessive force): “with, though accompanied by” (cf. BDAG 224 s.v. δία A.3.c; Rom 2:27; 2 Cor 2:4; 1 Tim 4:14). (5) “It is not through active teaching and ruling activities that Christian women will be saved, but through faithfulness to their proper role, exemplified in motherhood” (Moo, 71). In this view τεκνογονία is seen as a synecdoche in which child-rearing and other activities of motherhood are involved. Thus, one evidence (though clearly not an essential evidence) of a woman’s salvation may be seen in her decision to function in this role. (6) The verse may point to some sort of proverbial expression now lost, in which “saved” means “delivered” and in which this deliverance was from some of the devastating effects of the role reversal that took place in Eden. The idea of childbearing, then, is a metonymy of part for the whole that encompasses the woman’s submission again to the leadership of the man, though it has no specific soteriological import (but it certainly would have to do with the outworking of redemption).
  53. 1 Timothy 2:15 tn There is a shift to the plural here (Grk “if they continue”), but it still refers to the woman in a simple shift from generic singular to generic plural.
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