2:1 {First of all} (\prÏton pantÏn\). Take with \parakalÏ\. My
first request (first in importance). {Intercessions}
(\enteuxeis\). Late word (Polybius, Plutarch, etc.), only here in
N.T. and #4:5, though the verb \entugchanÏ\ in #Ro 8:27,34;
11:2,25. The other three words for prayer are common (#Php
4:6). {For all men} (\huper pantÏn anthrÏpÏn\). The scope of
prayer is universal including all kinds of sinners (and saints).

2:2 {For kings} (\huper basileÏn\). And this included Nero who
had already set fire to Rome and laid it on the Christians whom
he was also persecuting. {And all them that are in high place}
(\kai pantÏn tÏn en huperochýi ontÏn\). \Huperochý\ is old word
(from \huperochos\ and this from \huper\ and \echÏ\), but in N.T.
only here and #1Co 2:1. {That we may lead} (\hina diagÏmen\).
Purpose clause with present active subjunctive of \diagÏ\, an old
and common verb, but in N.T. only here and #Tit 3:3. {Tranquil}
(\ýremon\). Late adjective from the old adverb \ýrema\ (stilly,
quietly). Here only in N.T. {Quiet} (\hýsuchion\). Old adjective,
once in LXX (#Isa 66:2), in N.T. only here and #1Pe 3:4. {Life}
(\bion\). Old word for course of life (not \zÏý\). So #Lu 8:14.
{Gravity} (\semnotýti\). Old word from \semnos\ (#Php 4:8), in
N.T. only here, #3:4; Tit 2:7.

2:3 {Acceptable} (\apodekton\). Late verbal adjective from
\apodechomai\. In inscriptions and papyri. In N.T. only here and
#5:4.

2:4 {Willeth} (\thelei\). God's wish and will in so far as he can
influence men. {That all men should be saved} (\pantas anthrÏpous
sÏthýnai\). First aorist passive infinitive of \sÏzÏ\ with
accusative of general reference. See #1Co 10:33; 2Co 5:18f. {To
the knowledge} (\eis epignÏsin\). "The full knowledge" as in #Col
1:6; Eph 4:13 (ten times in Paul). See #2Ti 3:7 for the whole
phrase "full knowledge of the truth" (\alýtheia\ 14 times in the
Pastorals). Paul is anxious as in Colossians and Ephesians that
the Gnostics may not lead the people astray. They need the full
intellectual apprehension of Christianity.

2:5 {One God} (\heis theos\). Regular Pauline argument for a
universal gospel (#Ga 3:20; Ro 3:30; Eph 4:6). {One mediator}
(\heis mesitýs\). Late word (Polybius, Philo) from \mesos\
(middle), a middle man. In N.T. only here, #Ga 3:20; Heb 8:6;
9:15; 12:24. {Between God and men} (\theou kai anthrÏpÏn\).
Ablative case (though objective genitive may explain it) after
\mesitýs\ (notion of separation) as in #Ro 10:12; Heb 5:14.
{Himself man} (\anthrÏpos\). No "himself" (\autos\) in the Greek.

2:6 {A ransom for all} (\antilutron huper pantÏn\). "A
reminiscence of the Lord's own saying" (Lock) in #Mt 20:28 (#Mr
10:45) where we have \lutron anti pollÏn\. In the papyri \huper\
is the ordinary preposition for the notion of substitution where
benefit is involved as in this passage. \Anti\ has more the idea
of exchange and \antilutron huper\ combines both ideas. \Lutron\
is the common word for ransom for a slave or a prisoner. Paul may
have coined \antilutron\ with the saying of Christ in mind (only
one MS. of #Ps 48:9 and Orph. _Litt_. 588). See #Ga 1:4 "who
gave himself for our sins." {The testimony} (\to marturion\).
Either the nominative absolute or the accusative absolute in
apposition to the preceding clause like \to adunaton\ in #Ro
8:3. {In its own times} (\kairois idiois\). Locative case as in
#6:15; Tit 1:3. See #Ga 6:9 for "due season." There is no
predicate or participle here, "the testimony in its due seasons"
(plural).

2:7 {For which} (\eis ho\). The testimony of Jesus in his
self-surrender (verse #6). See \eis ho\ in #2Ti 1:11. {I was
appointed} (\etethýn egÏ\). First aorist passive indicative of
\tithými\. {Preacher and apostle} (\kýrux kai apostolos\). In
#2Ti 1:10 Paul adds \didaskalos\ (herald, apostle, teacher) as
he does here with emphasis. In #Col 1:23f. he has \diakonos\
(minister). He frequently uses \kýrussÏ\ of himself (#1Co 1:23;
9:27; Ga 2:2; Ro 10:8f.). {I speak the truth, I lie not}
(\alýtheian legÏ, ou pseudomai\). A Pauline touch (#Ro 9:1). Cf.
#Ga 1:20; 2Co 11:31. Here alone he calls himself "a teacher of
the Gentiles," elsewhere apostle (#Ro 11:13), minister (#Ro
15:16), prisoner (#Eph 3:1).

2:8 {I desire} (\boulomai\). So #Php 1:12. {The men} (\tous
andras\). Accusative of general reference with the infinitive
\proseuchesthai\. The men in contrast to "women" (\gunaikas\) in
#9. It is public worship, of course, and "in every place" (\en
panti topÏi\) for public worship. Many modern Christians feel
that there were special conditions in Ephesus as in Corinth which
called for strict regulations on the women that do not always
apply now. {Lifting up holy hands} (\epairontas hosious
cheiras\). Standing to pray. Note also \hosious\ used as feminine
(so in Plato) with \cheiras\ instead of \hosias\. The point here
is that only men should lead in public prayer who can lift up
"clean hands" (morally and spiritually clean). See #Lu 24:50.
Adverb \hosiÏs\ in #1Th 2:10 and \hosiotýs\ in #Eph 4:24.
{Without wrath and disputing} (\chÏris orgýs kai dialogismou\).
See #Php 2:14.

2:9 {In like manner that women} (\hosautÏs gunaikas\). \Boulomai\
must be repeated from verse #8, involved in \hosautÏs\ (old
adverb, as in #Ro 8:26). Parry insists that \proseuchomenas\
(when they pray) must be supplied also. Grammatically that is
possible (Lock), but it is hardly consonant with verses #11-15
(White). {Adorn themselves} (\kosmein heautas\). Present active
infinitive after \boulomai\ understood. Old word from \kosmos\
(arrangement, ornament, order, world). See #Lu 21:5; Tit 2:10.
See #1Co 11:5ff. for Paul's discussion of women's dress in
public worship. {In modest apparel} (\en katastolýi kosmiÏi\).
\Katastolý\ is a late word (a letting down, \katastellÏ\, of
demeanour or dress, arrangement of dress). Only here in N.T.
\Kosmios\ is old adjective from \kosmos\ and means well-arranged,
becoming. W. H. have adverb in margin (\kosmiÏs\). {With
shamefastness} (\meta aidous\). Old word for shame, reverence, in
N.T. only here and #Heb 12:28. {Sobriety} (\sÏphrosunýs\). Old
word, in N.T. only here, verse #15, and #Ac 26:15 (Paul also).
{Not with braided hair} (\mý en plegmasin\). Old word from
\plekÏ\, to plait, to braid, for nets, baskets, here only in N.T.
Cf. #1Pe 3:1 (\emplokýs\). {And gold} (\en chrusiÏi\). Locative
case with \en\ repeated. Some MSS. read \chrusÏi\. Both used for
gold ornaments. {Or pearls} (\ý margaritais\). See #Mt 7:6 for
this word. {Or costly raiment} (\ý himatismÏi polutelei\).
\Himatismos\ a common _Koin«_ word from \himatizÏ\, to clothe.
\Polutelýs\, old word from \polus\ and \telos\ (great price). See
#Mr 14:3.

2:10 {Becometh} (\prepei\). Old word for seemly. Paul wishes
women to wear "becoming" clothes, but \theosebeian\ (godliness,
from \theosebýs\, #Joh 9:31, \theos, sebomai\, worship) is part
of the "style" desired. Only here in N.T. Good dress and good
works combined.

2:11 {In quietness} (\en hýsuchiŠi\). Old word from \hýsuchios\.
In N.T. only here, #Ac 22:2; 2Th 3:12. {In all subjection} (\en
pasýi hupotagýi\). Late word (Dion. Hal., papyri), in N.T. only
here, #2Co 9:13; Ga 2:5. See #1Co 14:33-35.

2:12 {I permit not} (\ouk epitrepÏ\). Old word \epitrepÏ\, to
permit, to allow (#1Co 16:7). Paul speaks authoritatively. {To
teach} (\didaskein\). In the public meeting clearly. And yet all
modern Christians allow women to teach Sunday school classes. One
feels somehow that something is not expressed here to make it all
clear. {Nor to have dominion over a man} (\oude authentein
andros\). The word \authenteÏ\ is now cleared up by Kretschmer
(_Glotta_, 1912, pp. 289ff.) and by Moulton and Milligan's
_Vocabulary_. See also Nageli, _Der Wortschatz des Apostels
Paulus_ and Deissmann, _Light, etc._, pp. 88f. \AutodikeÏ\ was
the literary word for playing the master while \authenteÏ\ was
the vernacular term. It comes from \aut-hentes\, a self-doer, a
master, autocrat. It occurs in the papyri (substantive
\authentýs\, master, verb \authenteÏ\, to domineer, adjective
\authentikos\, authoritative, "authentic"). Modern Greek has
\aphentes\ = Effendi = "Mr."

2:13 {Was first formed} (\prÏtos eplasthý\). Note \prÏtos\, not
\prÏton\, first before Eve. First aorist passive indicative of
\plassÏ\, old verb, in N.T. only here and #Ro 9:20 (cf. #Ge
2:7f.).

2:14 {Being beguiled} (\exapatýtheisa\). First aorist passive
participle of \exapateÏ\, old compound verb, in N.T. only by Paul
(#2Th 2:3; 1Co 3:18; 2Co 11:3; Ro 7:11; 16:18; 1Ti 2:14). Not
certain that \ex-\ here means "completely deceived" in contrast
to simplex (\ouk ýpatýthý\) used of Adam, though possible. {Hath
fallen} (\gegonen\). Second perfect indicative active, permanent
state. See #1Co 11:7.

2:15 {Through the child-bearing} (\dia týs teknogonias\). Late
and rare word (in Aristotle). Here alone in N.T. From
\teknogonos\ and this from \teknon\ and root \genÏ\. This
translation makes it refer to the birth of the Saviour as
glorifying womanhood. That is true, but it is not clear that Paul
does not have mostly in mind that child-bearing, not public
teaching, is the peculiar function of woman with a glory and
dignity all its own. "She will be saved" (\sÏthýsetai\) in this
function, not by means of it. {If they continue} (\ean
meinÏsin\). Condition of third class, \ean\ with first aorist
active subjunctive of \menÏ\, to continue. Note change to plural
from the singular (\sÏthýsetai\).