1 Timothy 2 — Greek text and reception
Each card preserves the Greek reading and its textual and reception notes. This source provides a Greek study edition; Hebrew counterparts and Hebrew–Greek classifications are not supplied.
Chapter 2
Prayer for all
Verse 2:1
Greek–English: Literal-Smooth (Saints Priority)
Therefore I exhort first of all that supplications, prayers, intercessions, thanksgivings be made for all human beings,
Textual & Reception Notes
Text: Four prayer terms remain distinct, including thanksgivings. All human beings preserves the comprehensive object of the exhortation; no restriction to believers is supplied. Reception: Chrysostom, Homily 6, on 2:1–4 [R06].
Verse 2:2
Greek–English: Literal-Smooth (Saints Priority)
for kings and all who are in high positions, so that we may lead a tranquil and quiet life in all godliness and dignity.
Textual & Reception Notes
Text: Prayer expressly includes kings and everyone in high positions. Tranquil and quiet life is qualified by godliness and dignity, not reduced to political security alone. Reception: Chrysostom, Homily 7, on 2:2–7 [R07].
Verse 2:3
Greek–English: Literal-Smooth (Saints Priority)
This is good and acceptable before God our Savior,
Textual & Reception Notes
Text: This points back to the prayer instruction and its purpose. Good and acceptable are coordinated judgments before God our Savior; the selected opening has no added for. Reception: Chrysostom, Homily 7, on 2:2–7 [R07].
Verse 2:4
Greek–English: Literal-Smooth (Saints Priority)
who wills all human beings to be saved and to come to the knowledge of truth.
Textual & Reception Notes
Text: All human beings is retained without narrowing the group. The two infinitives express being saved and coming to knowledge of truth; wills does not itself settle how that will is fulfilled. Reception: Chrysostom, Homily 7, on 2:2–7 [R07].
Verse 2:5
Greek–English: Literal-Smooth (Saints Priority)
For there is one God, and one mediator between God and human beings, the human being Christ Jesus,
Textual & Reception Notes
Text: The repeated one coordinates God and mediator. Anthrōpos identifies Christ Jesus as human; the translation does not supply a complete later account of His natures. Reception: Chrysostom, Homily 7, on 2:2–7 [R07]. Bunyan’s Hopeful reuses this verse in The Pilgrim’s Progress, Part I [R21].
Verse 2:6
Greek–English: Literal-Smooth (Saints Priority)
who gave Himself as a ransom in exchange for all, the testimony at the proper times.
Textual & Reception Notes
Text: Antilytron preserves the ransom/exchange image and for all. The testimony at the proper times remains compressed; no recipient of a ransom payment is named. Reception: Chrysostom, Homily 7, on 2:2–7 [R07].
Verse 2:7
Greek–English: Literal-Smooth (Saints Priority)
For this I was appointed a herald and an apostle—I speak truth, I do not lie—a teacher of nations in faith and truth.
Textual & Reception Notes
Text: Herald, apostle and teacher are distinct descriptions of Paul’s appointment. The selected text has I speak truth without in Christ; nations represents ethnē in his mission. Reception: Chrysostom, Homily 7, on 2:2–7 [R07].
Prayer, learning, and conduct
Verse 2:8
Greek–English: Literal-Smooth (Saints Priority)
Therefore I want the men to pray in every place, lifting holy hands without anger and disputing.
Textual & Reception Notes
Text: Men renders andres, contrasting with women in the next verse. Holy hands describes the praying participants; without anger and disputing preserves the negative qualifications. Reception: Chrysostom, Homily 8, on 2:8–10 [R08].
Verse 2:9
Greek–English: Literal-Smooth (Saints Priority)
Likewise also women are to adorn themselves in orderly dress, with modesty and self-restraint, not with braids and gold or pearls or costly clothing,
Textual & Reception Notes
Text: The women’s adornment is qualified by modesty and self-restraint. Braids, gold, pearls and costly clothing retain the actual examples; the contrast continues in 2:10. Reception: Chrysostom, Homily 8, on 2:8–10 [R08].
Verse 2:10
Greek–English: Literal-Smooth (Saints Priority)
but through good works, as is fitting for women who profess reverence for God.
Textual & Reception Notes
Text: Good works supplies the positive adornment corresponding to 2:9. Professing reverence for God concerns the women’s stated commitment and fitting conduct, without adding an office. Reception: Chrysostom, Homily 8, on 2:8–10 [R08].
Verse 2:11
Greek–English: Literal-Smooth (Saints Priority)
Let a woman learn in quietness, in all submission.
Textual & Reception Notes
Text: The positive imperative let a woman learn remains explicit. Hēsychia is quietness; the term alone does not establish an absolute prohibition of speech in every setting. Reception: Chrysostom, Homily 9, on 2:11–15; 3:1a [R09].
Verse 2:12
Greek–English: Literal-Smooth (Saints Priority)
But I do not permit a woman to teach or to exercise authority over a man, but to be in quietness.
Textual & Reception Notes
Text: Authentein is rendered exercise authority over; domineer or assume authority are alternative construals. Woman/man can mean wife/husband in context. The historical or ecclesial scope is not settled by inserting universally or temporarily. Reception: Chrysostom, Homily 9, on 2:11–15; 3:1a [R09].
Verse 2:13
Greek–English: Literal-Smooth (Saints Priority)
For Adam was formed first, then Eve,
Textual & Reception Notes
Text: The stated reason is Adam’s formation first, then Eve’s. Formed retains the creation verb; the translation adds no claim about relative intelligence or moral worth. Reception: Chrysostom, Homily 9, on 2:11–15; 3:1a [R09].
Verse 2:14
Greek–English: Literal-Smooth (Saints Priority)
and Adam was not deceived, but the woman, being deceived, came to be in transgression.
Textual & Reception Notes
Text: The negative about Adam and positive statement about the deceived woman remain distinct. The verse says she came to be in transgression; it does not say Adam never sinned. Reception: Chrysostom, Homily 9, on 2:11–15; 3:1a [R09].
Verse 2:15
Greek–English: Literal-Smooth (Saints Priority)
But she will be saved through childbearing, if they continue in faith and love and sanctification with self-restraint.
Textual & Reception Notes
Text: The source shifts from she will be saved to if they continue. Both numbers remain. Childbearing, its article and the kind of salvation are interpretive questions; the four ethical qualifications remain explicit. Reception: Chrysostom, Homily 9, on 2:11–15; 3:1a [R09].