Footnotes

1. 2:1–7 This marked insistence that the liturgical prayer of the community concern itself with the needs of all, whether Christian or not, and especially of those in authority, may imply that a disposition existed at Ephesus to refuse prayer for pagans. In actuality, such prayer aids the community to achieve peaceful relationships with non-Christians (1 Tm 2:2) and contributes to salvation, since it derives its value from the presence within the community of Christ, who is the one and only savior of all (1 Tm 2:3–6). The vital apostolic mission to the Gentiles (1 Tm 2:7) reflects Christ’s purpose of universal salvation. 1 Tm 2:5 contains what may well have been a very primitive creed. Some interpreters have called it a Christian version of the Jewish shema: “Hear, O Israel, the Lord is our God, the Lord alone…” (Dt 6:4–5). The assertion in 1 Tm 2:7, “I am speaking the truth, I am not lying,” reminds one of similar affirmations in Rom 9:1; 2 Cor 11:31; and Gal 1:20.
2. 2:6 The testimony: to make sense of this overly concise phrase, many manuscripts supply “to which” (or “to whom”); two others add “was given.” The translation has supplied “this was.”
3. 2:8–15 The prayer of the community should be unmarred by internal dissension (1 Tm 2:8); cf. Mt 5:21–26; 6:14; Mk 11:25. At the liturgical assembly the dress of women should be appropriate to the occasion (1 Tm 2:9); their chief adornment is to be reputation for good works (1 Tm 2:10). Women are not to take part in the charismatic activity of the assembly (1 Tm 2:11–12; cf. 1 Cor 14:34) or exercise authority; their conduct there should reflect the role of man’s helpmate (1 Tm 2:13; cf. Gn 2:18) and not the later relationship of Eve to Adam (1 Tm 2:14; cf. Gn 3:6–7). As long as women perform their role as wives and mothers in faith and love, their salvation is assured (1 Tm 2:15).
4. 2:12 A man: this could also mean “her husband.”