1Ti 2:11-15 | RWP | e4.org | In quietness ( εν ησυχια ). Old word from ησυχιος . In N.T. only here, ; . In all subjection ( εν παση υποταγη ). Late word (Dion. Hal., papyri), in N.T. only here, ; . See .

‏ 1 Timothy 2:11-15

In quietness ( εν ησυχια ). Old word from ησυχιος. In N.T. only here, Ac 22:2; 2Th 3:12.

In all subjection ( εν παση υποταγη ). Late word (Dion. Hal., papyri), in N.T. only here, 2Co 9:13; Ga 2:5. See 1Co 14:33-35.

I permit not ( ουκ επιτρεπω ). Old word επιτρεπω, to permit, to allow (1Co 16:7). Paul speaks authoritatively.

To teach ( διδασκειν ). 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 ( ουδε αυθεντειν ανδρος ). The word αυθεντεω 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. Αυτοδικεω was the literary word for playing the master while αυθεντεω was the vernacular term. It comes from αυτ-εντες, a self-doer, a master, autocrat. It occurs in the papyri (substantive αυθεντης, master, verb αυθεντεω, to domineer, adjective αυθεντικος, authoritative, "authentic"). Modern Greek has αφεντες = Effendi = "Mr."

Was first formed ( πρωτος επλασθη ). Note πρωτος, not πρωτον, first before Eve. First aorist passive indicative of πλασσω, old verb, in N.T. only here and Ro 9:20 (cf. Ge 2:7f.).

Being beguiled ( εξαπατηθεισα ). First aorist passive participle of εξαπατεω, 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 εξ- here means "completely deceived" in contrast to simplex ( ουκ ηπατηθη ) used of Adam, though possible.

Hath fallen ( γεγονεν ). Second perfect indicative active, permanent state. See 1Co 11:7.

Through the child-bearing ( δια της τεκνογονιας ). Late and rare word (in Aristotle). Here alone in N.T. From τεκνογονος and this from τεκνον and root γενω. 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" ( σωθησετα ) in this function, not by means of it.

If they continue ( εαν μεινωσιν ). Condition of third class, εαν with first aorist active subjunctive of μενω, to continue. Note change to plural from the singular ( σωθησετα ).