1 Timothy 2
Mounce Reverse Interlinear New Testament
2 First prōton of all pas, then oun, I urge parakaleō you to make poieō requests deēsis, prayers proseuchē, petitions enteuxis, and expressions of thanksgiving eucharistia on behalf of hyper all pas people anthrōpos 2 — on behalf of hyper kings basileus and kai all pas who ho are eimi in en positions of authority hyperochē— so that hina we might live out diagō our lives bios in tranquility ēremos and kai calmness hēsychios with en complete pas reverence eusebeia and kai godly dignity semnotēs. 3 This houtos is good kalos and kai pleasing apodektos in the sight enōpion of ho God theos our hēmeis Savior sōtēr, 4 who hos wishes thelō all pas people anthrōpos to be saved sōzō and kai to come erchomai into eis a knowledge epignōsis of the truth alētheia. 5 For gar there is one heis God theos, and kai one heis mediator mesitēs between God theos and kai people anthrōpos; a person anthrōpos, Christ Christos Jesus Iēsous, 6 who ho gave didōmi himself heautou as a ransom antilytron for hyper all pas, the ho witness martyrion at the proper idios time kairos. 7 It is with reference to eis this hos witness that I egō was appointed tithēmi a herald kēryx and kai apostle apostolos— I am speaking legō the truth alētheia; I am not ou lying pseudomai—a teacher didaskalos of the Gentiles ethnos in en faith pistis and kai truth alētheia.
8 I desire boulomai, then oun, that the ho men anēr should pray proseuchomai in en every pas place topos by lifting epairō up holy hosios hands cheir, without chōris anger orgē and kai arguing dialogismos. 9 Likewise hōsautōs, I also kai desire that the women gynē should adorn kosmeō themselves heautou in en respectable kosmios attire katastolē, with meta modesty aidōs and kai moderation sōphrosynē, not mē with en braided hair plegma and kai gold chrysion or ē pearls margaritēs or ē costly polytelēs clothing himatismos, 10 but alla with what hos is appropriate prepō for women gynē who are committed epangellomai to godliness theosebeia, namely, with dia good agathos deeds ergon. 11 A woman gynē should learn manthanō in en quietness hēsychia, in en all pas submissiveness hypotagē; 12 but de I do epitrepō not ou permit epitrepō a woman gynē to teach didaskō or oude to exercise authority authenteō over a man anēr; rather alla, she is to be eimi in en quietness hēsychia. 13 For gar Adam Adam was created plassō first prōtos, then eita Eve heua. 14 And kai Adam Adam was not ou deceived apataō, but de the ho woman gynē, having been deceived exapataō, has come ginomai into en transgression parabasis; 15 but de she will be saved sōzō through dia · ho childbearing teknogonia, if ean they remain menō in en faith pistis and kai love agapē and kai holiness hagiasmos, with meta modesty sōphrosynē.
Timotiyos I 2
Orthodox Jewish Bible
2 I urge, therefore, of first importance, davening, techinnah (supplication), tefillah (prayer), bakkashot (petitions), and hodayah (thanksgiving) be made on behalf of kol Bnei Adam (all mankind),
2 On behalf of malchei eretz (kings) and on behalf of all the ones in authority, that we may lead a life of chayyei menuchah (life of rest) in all chasidus (piety) and yirat Shomayim (reverence).
3 This is good and acceptable before Hashem Moshieynu,
4 Who wants kol Bnei Adam to have Yeshu’at Eloheynu (the Salvation of our G-d) and to come to da’as HaEmes (knowledge of the truth).
5 For Adonoi echad hu (there is one G-d) and there is also metavekh echad (one melitz, IYOV 33:23, YESHAYAH 43:27; cf. DEVARIM 5:5,22-31), one between Hashem and kol Bnei Adam, the man Rebbe, Melech HaMoshiach Yehoshua,
6 The one who gave his nefesh [YESHAYAH 53:10-12] as a kofer (ransom), on behalf of all. The edut (testimony) of this was given at the right time.
7 And for this edut I was given the s’michah (ordination) of Hashem as a karoz (herald), a maggid [darshan (preacher) for Moshiach], a Shliach (Moshiach’s emissary) I speak Emes, I do not speak sheker and a [rabbinic] moreh (teacher) for the Nations in emunah and Emes.
8 I want, therefore, kol bnei Adam to daven in every shul, lifting up yadayim kodesh (holy hands) without ka’as (anger) and madon (strife).
9 Similarly also nashim (women) should adorn themselves with respectable comportment and tznius (modesty, piety) in appearance and with decency and propriety, not with coiffures and gold or pearls or costly clothing,
10 But with what is proper for nashim professing yirat Shomayim, that is, by means of ma’asim tovim (good works).
11 Let the isha (wife) learn in silence in all submission.
12 I do not allow an isha (wife) either to have teaching authority over or to have hishtaltut (domination, taking control) over [her] man, but to be in silence.
13 For Adam was formed rishonah (first), then Chavah.
14 And Adam was not deceived, but the isha, having been deceived, has come to be in averah (transgression).
15 But womankind will be saved through her childbearing if nashim remain in emunah and ahavah and kedushah with tznius [2:9].
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