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|New American Bible|
2002 11 11
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1 First of all, then, I ask that supplications,
prayers, petitions, and thanksgivings be offered for everyone,
for kings and for all in authority, that we may
lead a quiet and tranquil life in all devotion and dignity.
This is good and pleasing to God our savior,
who wills everyone to be saved and to come to
knowledge of the truth.
For there is one God. There is also one
mediator between God and the human race, Christ Jesus, himself human,
who gave himself as ransom for all. This was
the testimony 2 at the proper time.
For this I was appointed preacher and apostle
(I am speaking the truth, I am not lying), teacher of the Gentiles in faith and
3 It is my wish, then, that in every place the
men should pray, lifting up holy hands, without anger or argument.
Similarly, (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,
but rather, as befits women who profess
reverence for God, with good deeds.
A woman must receive instruction silently and
under complete control.
I do not permit a woman to teach or to have
authority over a man. 4 She must be quiet.
For Adam was formed first, then Eve.
Further, Adam was not deceived, but the woman
was deceived and transgressed.
But she will be saved through motherhood,
provided women persevere in faith and love and holiness, with self-control.
1 [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 Tim 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 Tim
2:3-6). The vital apostolic mission to the Gentiles
(⇒ 1 Tim 2:7) reflects Christ's purpose of universal
salvation. ⇒ 1 Tim 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 is our God, the alone .
. ." (⇒ Deut 6:4-5). The assertion in
⇒ 1 Tim 2:7, "I am speaking the truth, I am not
lying," reminds one of similar affirmations in ⇒ Romans
9:1; ⇒ 2 Cor 11:31; and
⇒ Gal 1:20.
2  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 [8-15] The prayer of the community
should be unmarred by internal dissension (⇒ 1 Tim
2:8); cf ⇒ Matthew 5:21-26;
⇒ 6:14; ⇒ Mark 11:25. At
the liturgical assembly the dress of women should be appropriate to the
occasion (⇒ 2 Tim 2:9); their chief adornment is to
be reputation for good works (⇒ 2 Tim 2:10). Women
are not to take part in the charismatic activity of the assembly
(⇒ 1 Tim 2:11-12; cf ⇒ 1 Cor
14:34) or exercise authority; their conduct there should reflect the
role of man's helpmate (⇒ 2 Tim 2:13; cf
⇒ Genesis 2:18) and not the later relationship of
Eve to Adam (⇒ 2 Tim 2:14; cf
⇒ Genesis 3:6-7). As long as women perform their role
as wives and mothers in faith and love, their salvation is assured
(⇒ 2 Tim 2:15).
4  A man: this could also mean
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