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Prayer and Conduct. 1* First of all, then, I ask that supplications, prayers, petitions, and thanksgivings be offered for everyone,a 2for kings and for all in authority, that we may lead a quiet and tranquil life in all devotion and dignity. 3This is good and pleasing to God our savior,b 4who wills everyone to be saved and to come to knowledge of the truth.c
5For there is one God.
There is also one mediator between God and the human race,
Christ Jesus, himself human,d
6who gave himself as ransom for all.
8* It is my wish, then, that in every place the men should pray, lifting up holy hands, without anger or argument. 9Similarly, [too,] women should adorn themselves with proper conduct, with modesty and self-control, not with braided hairstyles and gold ornaments, or pearls, or expensive clothes,g 10but rather, as befits women who profess reverence for God, with good deeds.h 11A woman must receive instruction silently and under complete control.i 12I do not permit a woman to teach or to have authority over a man.* She must be quiet. 13For Adam was formed first, then Eve.j 14Further, Adam was not deceived, but the woman was deceived and transgressed.k 15But she will be saved through motherhood, provided women persevere in faith and love and holiness, with self-control.l
* [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.
* [2:6] 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.”
* [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 (2 Tm 2:9); their chief adornment is to be reputation for good works (2 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 (2 Tm 2:13; cf. Gn 2:18) and not the later relationship of Eve to Adam (2 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 (2 Tm 2:15).
* [2:12] A man: this could also mean “her husband.”
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