1
Παρακαλῶ οὖν πρῶτον πάντων ποιεῖσθαι δεήσεις, προσευχάς, ἐντεύξεις, εὐχαριστίας, ὑπὲρ πάντων ἀνθρώπων,
I urge, then, first of all, that petitions, prayers, intercessions, and thanksgivings be made on behalf of all people,
Inferential exhortationοὖνThe οὖν resumes the charge entrusted to Timothy in ch. 1: the first order of business in the assembly is prayer of every kind for everyone.
ΠαρακαλῶI urgePres Act Indic 1 Sg · παρακαλέωmain verb→ customary presentπαρακαλέω: 'call alongside, urge, exhort' (παρά + καλέω); a courteous but authoritative appeal, milder than command.
οὖνtheninferential conjunctionοὖν: 'therefore, then'; here transitional, resuming the charge of 1:18 and drawing out its first application.
πρῶτονfirstadverb (priority)πρῶτον: 'first(ly)'; of rank/priority rather than mere sequence — prayer is the first concern of the gathered church.
πάντωνof allGenitivegenitive (πρῶτον πάντων, 'first of all')πᾶς: 'all'; the partitive/comparative genitive completing 'first of all' — above everything else.
ποιεῖσθαιto be madePres Mid Inf · ποιέωinfinitive of content (object of Παρακαλῶ)→ customary presentποιέω (mid.): in the idiom 'make prayers,' i.e. offer them; the middle has a quasi-passive sense here, 'be made.'
δεήσειςpetitionsAccusativedirect object (of ποιεῖσθαι)δέησις: 'request, supplication'; prayer arising from a felt need or lack — the most specific of the four terms.
προσευχάςprayersAccusativedirect object (coordinate)προσευχή: 'prayer'; the general word for prayer addressed to God, the broadest term in the list.
ἐντεύξειςintercessionsAccusativedirect object (coordinate)ἔντευξις: 'petition, intercession' (from ἐντυγχάνω, 'approach, appeal to'); a confident approach to a superior on another's behalf.
εὐχαριστίαςthanksgivingsAccusativedirect object (coordinate)εὐχαριστία: 'thanksgiving, gratitude'; prayer is to include thanks, even for rulers and outsiders.
ὑπὲρon behalf ofpreposition + genitive (advantage)
πάντωνallGenitiveattributive adjectiveπᾶς: 'all'; the emphatic scope — no person is excluded from the church's prayer.
ἀνθρώπωνpeopleGenitiveobject of ὑπέρἄνθρωπος: 'human being, person'; generic — humankind without distinction of race or rank.
2
ὑπὲρ βασιλέων καὶ πάντων τῶν ἐν ὑπεροχῇ ὄντων, ἵνα ἤρεμον καὶ ἡσύχιον βίον διάγωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι.
on behalf of kings and all who are in high position, that we may lead a tranquil and quiet life in all godliness and dignity.
Specification + purposeasyndetonThe 'all people' is sharpened to kings and authorities, then the ἵνα clause states the goal: a peaceable, godly common life under such rule.
ὑπὲρon behalf ofpreposition + genitive (advantage)
βασιλέωνkingsGenitiveobject of ὑπέρβασιλεύς: 'king, sovereign'; in Paul's setting the emperor and client-kings — prayer for pagan rulers, not just friendly ones.
καὶandcoordinating conjunction
πάντωνallGenitivesubstantival adjective (object of ὑπέρ)
τῶνthoseGenitivearticle (substantizes ptc.)
ἐνinpreposition + dative (sphere)
ὑπεροχῇhigh positionDativedat. of sphere (object of ἐν)ὑπεροχή: 'prominence, superiority, authority' (lit. 'a holding above'); those in eminent office.
ὄντωνwho arePres Act Ptc · Gen Pl Masc · εἰμίsubstantival participle→ stative present
ἵναthatconjunction (purpose)ἵνα: 'in order that'; introduces the goal of praying for rulers — a peaceable life.
ἤρεμονtranquilAccusativeattributive adjectiveἤρεμος: 'quiet, tranquil'; a NT hapax — freedom from external disturbance, undisturbed by outward turmoil.
καὶandcoordinating conjunction
ἡσύχιονquietAccusativeattributive adjectiveἡσύχιος: 'quiet, peaceable'; complements ἤρεμος, adding the note of inner calm and settledness (cf. v.11).
βίονlifeAccusativedirect object (of διάγωμεν)βίος: 'life' as manner/course of living and its means (vs. ζωή, life as principle); daily life in society.
διάγωμενwe may leadPres Act Subj 1 Pl · διάγωverb of purpose clause (subjunctive)→ customary presentδιάγω: 'lead/spend (a life), pass time' (διά + ἄγω); of conducting one's manner of life.
ἐνinpreposition + dative (manner/sphere)
πάσῃallDativeattributive adjective
εὐσεβείᾳgodlinessDativedat. of mannerεὐσέβεια: 'piety, godliness' (εὖ + σέβομαι, 'revere well'); a keyword of the Pastorals — reverent devotion expressed in conduct.
καὶandcoordinating conjunction
σεμνότητιdignityDativedat. of manner (coordinate)σεμνότης: 'dignity, gravity, seriousness'; the honorable bearing that commands respect — godliness as it appears to outsiders.
3
τοῦτο καλὸν καὶ ἀπόδεκτον ἐνώπιον τοῦ σωτῆρος ἡμῶν θεοῦ,
This is good and acceptable before God our Savior,
Evaluation / groundasyndetonAn asyndetic verdict on the foregoing command to pray for all: such prayer is 'good and acceptable' in God's sight — the first ground for its universality.
τοῦτοthisNominativesubject (demonstrative pronoun)οὗτος: 'this'; resumptive, pointing back to the praying-for-all of vv.1–2.
καλὸνgoodNominativepredicate adjectiveκαλός: 'good, fine, noble'; intrinsically excellent and fitting, not merely useful.
καὶandcoordinating conjunction
ἀπόδεκτονacceptableNominativepredicate adjective (coordinate)ἀπόδεκτος: 'acceptable, pleasing, welcome'; a word of the Pastorals (cf. 5:4) — what God gladly receives.
ἐνώπιονbeforeimproper preposition + genitive (in the sight of)ἐνώπιον: 'in the presence/sight of'; Septuagintal idiom — the divine vantage point that establishes the verdict.
τοῦtheGenitivearticle
σωτῆροςSaviorGenitiveobject of ἐνώπιονσωτήρ: 'savior, deliverer'; in the Pastorals applied both to God and to Christ — here a title fitting the saving will of v.4.
ἡμῶνourGenitivegenitive of relationship
θεοῦGodGenitivegenitive in apposition to σωτῆροςθεός: 'God'; the one before whom the prayer is judged good — and whose saving purpose is about to be stated.
4
ὃς πάντας ἀνθρώπους θέλει σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν.
who wills all people to be saved and to come to the knowledge of the truth.
Relative groundὅςA relative clause grounding the universality of prayer in the universality of God's saving will — 'all people' here answers 'all people' in v.1.
ὃςwhoNominativerelative pronoun (subject; antecedent θεοῦ)
πάνταςallAccusativeattributive adjectiveπᾶς: 'all'; matching πάντων ἀνθρώπων of v.1 — God's will is as wide as the prayer commanded.
ἀνθρώπουςpeopleAccusativeaccusative subject of σωθῆναιἄνθρωπος: 'human being'; generic humankind, the object of the divine saving will.
θέλειwillsPres Act Indic 3 Sg · θέλωmain verb (rel. clause)→ stative presentθέλω: 'will, desire, want'; God's gracious disposition toward all — debated whether antecedent or efficient will.
σωθῆναιto be savedAor Pass Inf · σῴζωcomplementary infinitive (of θέλει)→ constative aoristσῴζω: 'save, rescue, preserve'; here of eschatological deliverance — the content of God's will.
καὶandcoordinating conjunction
εἰςtopreposition + accusative (goal)
ἐπίγνωσινknowledgeAccusativeobject of εἰς (goal)ἐπίγνωσις: 'full knowledge, recognition' (ἐπί-intensive of γνῶσις); in the Pastorals nearly = conversion to the truth.
ἀληθείαςof the truthGenitiveobjective genitiveἀλήθεια: 'truth'; the gospel as the body of saving truth — 'the knowledge of the truth' is a Pastorals formula for salvation.
ἐλθεῖνto comeAor Act Inf · ἔρχομαιcomplementary infinitive (coordinate)→ constative aoristἔρχομαι: 'come, go'; 'come to knowledge' = arrive at saving recognition of the truth.
5
εἷς γὰρ θεός, εἷς καὶ μεσίτης θεοῦ καὶ ἀνθρώπων, ἄνθρωπος Χριστὸς Ἰησοῦς,
For there is one God, and one mediator between God and humanity, the man Christ Jesus,
Confessional groundγάρA creedal γάρ undergirding v.4: the singularity of God and of the mediator matches the single, universal scope of salvation — one God for all, one mediator for all.
εἷςoneNominativepredicate (numeral, copula implied)εἷς: 'one'; the Shema's monotheism (Deut 6:4) — one God means one saving purpose for all peoples.
γὰρforexplanatory conjunctionγάρ: 'for'; introduces the doctrinal basis of the foregoing — why God's will reaches all.
θεόςGodNominativesubject (copula implied)θεός: 'God'; the one true God, source and goal of the universal salvation just named.
εἷςoneNominativepredicate (numeral, copula implied)εἷς: 'one'; the parallel 'one' — as God is one, so the mediator is one, exclusive of all rivals.
καὶalsoadverbial/ascensive conjunction
μεσίτηςmediatorNominativesubject (copula implied)μεσίτης: 'mediator, go-between' (from μέσος, 'middle'); one who stands between two parties to reconcile them (cf. Gal 3:19f.; Heb).
θεοῦof GodGenitivegenitive (party mediated)
καὶandcoordinating conjunction
ἀνθρώπωνof humanityGenitivegenitive (party mediated, coordinate)ἄνθρωπος: 'humankind'; the mediator stands between God and the whole human race — again the universal note.
ἄνθρωποςthe manNominativeapposition to μεσίτηςἄνθρωπος: 'man, human being'; emphasizing the mediator's true humanity — fit to represent humanity to God.
ΧριστὸςChristNominativeapposition (names the mediator)Χριστός: 'Anointed,' Messiah; here the name-title of the one mediator.
ἸησοῦςJesusNominativeappositionἸησοῦς: 'Jesus' (Heb. Yēšûaʿ, 'YHWH saves'); the historical name binding the confession to the crucified-and-risen man.
6
ὁ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ πάντων, τὸ μαρτύριον καιροῖς ἰδίοις·
who gave himself a ransom on behalf of all — the testimony borne at its proper times;
Christological expansionasyndetonAn attributive participle unfolding the mediator's saving act: a self-giving ransom 'for all,' attested as the testimony given at the appointed time.
ὁthe (one)Nominativearticle (substantizes ptc.)
δοὺςwho gaveAor Act Ptc · Nom Sg Masc · δίδωμιsubstantival/attributive participle→ constative aoristδίδωμι: 'give'; the self-surrender of Christ, echoing the ransom-saying of Mark 10:45.
ἑαυτὸνhimselfAccusativedirect object (reflexive)ἑαυτοῦ: reflexive pronoun; the gift is Christ's own self — not a substitute offering but himself.
ἀντίλυτρονa ransomAccusativedouble accusative / predicate of ἑαυτόνἀντίλυτρον: 'ransom-price, substitutionary ransom' (ἀντί 'in place of' + λύτρον 'ransom'); a NT hapax intensifying the substitutionary force.
ὑπὲρon behalf ofpreposition + genitive (substitution/advantage)
πάντωνallGenitivesubstantival adjective (object of ὑπέρ)πᾶς: 'all'; the third 'all' of the passage — the ransom's scope matches God's will and the church's prayer.
τὸtheNominativearticle
μαρτύριονtestimonyNominativeappositional nominative (loose apposition to the clause)μαρτύριον: 'testimony, witness'; the ransom is the content of the gospel testimony now proclaimed (cf. 1 Cor 1:6).
καιροῖςat the timesDativedat. of timeκαιρός: 'appointed time, opportune season'; the proper, God-set moments of the testimony's witness.
ἰδίοιςproper / its ownDativeattributive adjectiveἴδιος: 'one's own, proper'; the testimony is given at its own divinely-fixed seasons (cf. 6:15; Titus 1:3).
7
εἰς ὃ ἐτέθην ἐγὼ κῆρυξ καὶ ἀπόστολος — ἀλήθειαν λέγω, οὐ ψεύδομαι — διδάσκαλος ἐθνῶν ἐν πίστει καὶ ἀληθείᾳ.
for which I was appointed a herald and an apostle — I am telling the truth, I am not lying — a teacher of the nations in faith and truth.
Apostolic commissionεἰς ὅFrom the universal testimony flows Paul's own appointment; a solemn parenthetical oath underscores his authority as teacher of the very nations for whom prayer is enjoined.
εἰςforpreposition + accusative (purpose/reference)
ὃwhichAccusativerelative pronoun (object of εἰς; antecedent μαρτύριον)
ἐτέθηνI was appointedAor Pass Indic 1 Sg · τίθημιmain verb→ constative aoristτίθημι: 'place, set, appoint'; the divine passive — God set Paul in his office (cf. 1:12).
ἐγὼINominativesubject (emphatic pronoun)ἐγώ: 'I'; the emphatic pronoun stresses Paul personally — the appointment is his own.
κῆρυξa heraldNominativepredicate nominative (complement of ἐτέθην)κῆρυξ: 'herald, public proclaimer'; one who announces the king's message — here the gospel proclaimer (cf. 2 Tim 1:11).
καὶandcoordinating conjunction
ἀπόστολοςan apostleNominativepredicate nominative (coordinate)ἀπόστολος: 'one sent, commissioned envoy'; Paul's authoritative office from the risen Christ.
ἀλήθειανtruthAccusativedirect object (of λέγω)ἀλήθεια: 'truth'; the parenthetical oath emphasizes the seriousness of his claim to apostleship to the Gentiles.
λέγωI am tellingPres Act Indic 1 Sg · λέγωmain verb (parenthetical asseveration)→ progressive presentλέγω: 'say, speak'; the affirmative half of the oath formula (cf. Rom 9:1).
οὐnotnegative particleοὐ: 'not'; the negative of fact, denying any falsehood.
ψεύδομαιI am lyingPres Mid Indic 1 Sg · ψεύδομαιmain verb (parenthetical, negated)→ progressive presentψεύδομαι: 'lie, speak falsely'; the negative half of the oath — denying deceit reinforces the affirmation.
διδάσκαλοςa teacherNominativepredicate nominative (resumes after parenthesis)διδάσκαλος: 'teacher, instructor'; the third title — Paul instructs the nations in the faith (note its relevance to vv.11–12).
ἐθνῶνof the nationsGenitiveobjective genitive (those taught)ἔθνος: 'nation'; plural = the Gentiles — Paul's distinctive mission field, again widening the horizon.
ἐνinpreposition + dative (sphere)
πίστειfaithDativedat. of sphereπίστις: 'faith, faithfulness'; the realm in which Paul teaches — possibly 'the faith' as the body of doctrine.
καὶandcoordinating conjunction
ἀληθείᾳtruthDativedat. of sphere (coordinate)ἀλήθεια: 'truth'; paired with faith as the sphere/standard of the apostolic teaching.
8
Βούλομαι οὖν προσεύχεσθαι τοὺς ἄνδρας ἐν παντὶ τόπῳ, ἐπαίροντας ὁσίους χεῖρας χωρὶς ὀργῆς καὶ διαλογισμοῦ.
I will, then, that the men pray in every place, lifting up holy hands without anger or disputing.
Inferential instructionοὖνThe οὖν returns from the doctrinal excursus to the theme of public prayer (vv.1–2), now regulating the men's conduct: prayer offered in purity and peace.
ΒούλομαιI will / desirePres Mid Indic 1 Sg · βούλομαιmain verb→ stative presentβούλομαι: 'will, intend, want'; here of apostolic directive — a settled, authoritative wish (cf. 5:14).
οὖνtheninferential conjunctionοὖν: 'therefore, then'; resuming and applying the prayer-theme of vv.1–2 after the digression.
προσεύχεσθαιto prayPres Mid Inf · προσεύχομαιcomplementary infinitive (of Βούλομαι)→ customary presentπροσεύχομαι: 'pray'; the deponent verb for addressing God, the act being regulated here.
τοὺςtheAccusativearticle
ἄνδραςmenAccusativeaccusative subject of the infinitiveἀνήρ: 'man, male, husband'; the gender-specific word (vs. ἄνθρωπος) — the men in particular are addressed (contrast γυναῖκας, v.9).
ἐνinpreposition + dative (place)
παντὶeveryDativeattributive adjective
τόπῳplaceDativedat. of placeτόπος: 'place'; 'in every place' = wherever the church gathers, perhaps echoing Mal 1:11.
ἐπαίρονταςlifting upPres Act Ptc · Acc Pl Masc · ἐπαίρωadverbial ptc. of manner (agrees with ἄνδρας)→ present (concurrent)ἐπαίρω: 'lift up, raise' (ἐπί + αἴρω); the customary Jewish posture of prayer, hands raised to God.
ὁσίουςholyAccusativeattributive adjective (predicative position)ὅσιος: 'holy, devout, pious'; of moral/religious purity (cf. Ps 24:4) — the hands must be unstained for acceptable prayer.
χεῖραςhandsAccusativedirect object (of ἐπαίροντας)χείρ: 'hand'; the raised hands symbolize the worshiper's whole self lifted to God.
χωρὶςwithoutimproper preposition + genitive (separation)χωρίς: 'apart from, without'; the inner condition that must accompany the outward posture.
ὀργῆςangerGenitiveobject of χωρίςὀργή: 'anger, wrath'; settled indignation that would poison prayer and fellowship.
καὶorcoordinating conjunction
διαλογισμοῦdisputingGenitiveobject of χωρίς (coordinate)διαλογισμός: 'reasoning, dispute, doubt'; here quarrelsome argument or wavering — the antithesis of united prayer.
9
ὡσαύτως καὶ γυναῖκας ἐν καταστολῇ κοσμίῳ μετὰ αἰδοῦς καὶ σωφροσύνης κοσμεῖν ἑαυτάς, μὴ ἐν πλέγμασιν καὶ χρυσίῳ ἢ μαργαρίταις ἢ ἱματισμῷ πολυτελεῖ,
Likewise also the women are to adorn themselves in respectable apparel, with modesty and self-control, not with braided hair and gold or pearls or costly clothing,
Parallel instructionὡσαύτωςὡσαύτως ('likewise') carries over the governing Βούλομαι from v.8 to the women: their adornment is to be modest character, not extravagant display.
ὡσαύτωςlikewiseadverb (correlative)ὡσαύτως: 'in the same way, likewise'; links the women's instruction to the men's, both under Βούλομαι.
καὶalsoadverbial conjunction
γυναῖκαςwomenAccusativeaccusative subject of κοσμεῖνγυνή: 'woman, wife'; the counterpart to ἄνδρας (v.8) — the women addressed in turn.
ἐνinpreposition + dative (manner)
καταστολῇapparelDativedat. of mannerκαταστολή: 'attire, deportment' (lit. 'a letting-down,' of a garment); dress, perhaps with a nuance of demeanor — a NT hapax.
κοσμίῳrespectableDativeattributive adjectiveκόσμιος: 'orderly, respectable, seemly' (cf. κόσμος, 'order'); well-ordered, becoming — cognate with the verb κοσμεῖν below.
μετὰwithpreposition + genitive (accompaniment)
αἰδοῦςmodestyGenitiveobject of μετάαἰδώς: 'modesty, reverence, sense of shame'; the inner restraint that shrinks from impropriety.
καὶandcoordinating conjunction
σωφροσύνηςself-controlGenitiveobject of μετά (coordinate)σωφροσύνη: 'soundness of mind, self-control, discretion'; a cardinal virtue of the Pastorals (cf. v.15) — sober good sense.
κοσμεῖνto adornPres Act Inf · κοσμέωcomplementary infinitive (governed by Βούλομαι, v.8)→ customary presentκοσμέω: 'arrange, adorn, beautify' (cf. 'cosmetic'); true adornment is moral, not ornamental — wordplay with κόσμιος.
ἑαυτάςthemselvesAccusativedirect object (reflexive)ἑαυτοῦ: reflexive pronoun; the women's self-adorning — by character, as v.10 specifies.
μὴnotnegative particle (with infinitive)μή: 'not'; the negative proper to non-indicative forms — here negating the wrong mode of adornment.
ἐνwithpreposition + dative (means)
πλέγμασινbraided hairDativedat. of means (object of ἐν)πλέγμα: 'braid, plaited work' (from πλέκω, 'weave'); elaborate hairstyles, often interwoven with gold (cf. 1 Pet 3:3).
καὶandcoordinating conjunction
χρυσίῳgoldDativedat. of means (coordinate)χρυσίον: 'gold, gold ornament' (diminutive of χρυσός); worked gold jewelry.
ἢordisjunctive conjunction
μαργαρίταιςpearlsDativedat. of means (coordinate)μαργαρίτης: 'pearl'; a costly luxury item in antiquity (cf. Matt 13:46; Rev 17:4).
ἢordisjunctive conjunction
ἱματισμῷclothingDativedat. of means (coordinate)ἱματισμός: 'clothing, apparel'; raiment collectively, here of the ostentatious sort.
πολυτελεῖcostlyDativeattributive adjectiveπολυτελής: 'very expensive, costly' (πολύ + τέλος, 'great expense'); extravagant, conspicuous wealth.
10
ἀλλ' ὃ πρέπει γυναιξὶν ἐπαγγελλομέναις θεοσέβειαν, δι' ἔργων ἀγαθῶν.
but with what is fitting for women professing godliness — through good works.
Contrast (positive antithesis)ἀλλάThe strong ἀλλά completes the 'not … but' of v.9: the true adornment of godly women is good works, suited to their profession of reverence.
ἀλλ'butadversative conjunctionἀλλά: 'but'; the strong adversative drawing the positive contrast to v.9's prohibitions.
ὃwhatNominativerelative pronoun (subject of πρέπει; resumes 'adorn')
πρέπειis fittingPres Act Indic 3 Sg · πρέπωmain verb (impersonal)→ gnomic presentπρέπω: 'be fitting, suitable, proper'; impersonal — what is becoming, appropriate to one's profession.
γυναιξὶνfor womenDativedat. of reference (with πρέπει)γυνή: 'woman'; the dative of those for whom such adornment is fitting.
ἐπαγγελλομέναιςprofessingPres Mid Ptc · Dat Pl Fem · ἐπαγγέλλομαιattributive participle (modifies γυναιξίν)→ present (characteristic)ἐπαγγέλλομαι: 'announce, profess, lay claim to'; here of openly professing — the women claim godliness, so their lives must match.
θεοσέβειανgodlinessAccusativedirect object (of ἐπαγγελλομέναις)θεοσέβεια: 'reverence for God, piety' (θεός + σέβομαι); a NT hapax — devotion to God as the women's avowed identity.
δι'throughpreposition + genitive (means)
ἔργωνworksGenitiveobject of διά (means of adornment)ἔργον: 'work, deed'; the concrete adornment — what is done, not what is worn.
ἀγαθῶνgoodGenitiveattributive adjectiveἀγαθός: 'good, beneficial'; 'good works' a Pastorals refrain (cf. 5:10; 6:18) — the fitting ornament of the godly.
11
γυνὴ ἐν ἡσυχίᾳ μανθανέτω ἐν πάσῃ ὑποταγῇ·
Let a woman learn in quietness, in all submission.
Positive directiveasyndetonAn asyndetic third-person imperative opening the section on a woman's posture in the assembly: the positive command is to learn — quietly and submissively.
γυνὴa womanNominativesubjectγυνή: 'woman, wife'; the singular individualizes — possibly 'wife' in view of vv.13–15.
ἐνinpreposition + dative (manner)
ἡσυχίᾳquietnessDativedat. of mannerἡσυχία: 'quietness, stillness, restfulness'; not absolute silence but a calm, settled, non-contentious demeanor (cf. ἡσύχιον, v.2).
μανθανέτωlet her learnPres Act Impv 3 Sg · μανθάνωmain verb (imperative)→ customary presentμανθάνω: 'learn'; the positive thrust — that a woman should be a learner was itself notable in the ancient world.
ἐνinpreposition + dative (manner)
πάσῃallDativeattributive adjective
ὑποταγῇsubmissionDativedat. of manner (coordinate)ὑποταγή: 'subjection, submission' (from ὑποτάσσω, 'arrange under'); the orderly deference proper to a learner under teaching.
12
διδάσκειν δὲ γυναικὶ οὐκ ἐπιτρέπω, οὐδὲ αὐθεντεῖν ἀνδρός, ἀλλ' εἶναι ἐν ἡσυχίᾳ.
But I do not permit a woman to teach or to exercise authority over a man, but to be in quietness.
Restriction (contrast)δέThe δέ states the negative counterpart to v.11: what Paul does not permit — teaching or domineering over a man — closing again on the note of quietness.
διδάσκεινto teachPres Act Inf · διδάσκωcomplementary infinitive (object of ἐπιτρέπω, fronted)→ customary presentδιδάσκω: 'teach, instruct'; the fronted infinitive is emphatic — the activity in view is authoritative doctrinal teaching (cf. διδάσκαλος, v.7).
δὲbutadversative/developmental conjunctionδέ: 'but, and'; marks the contrast with the permitted learning of v.11.
γυναικὶto a womanDativedat. (person to whom permission is given)γυνή: 'woman, wife'; the dative governed by ἐπιτρέπω — the one not permitted.
οὐκnotnegative particleοὐ: 'not'; the negative of fact qualifying the indicative ἐπιτρέπω.
ἐπιτρέπωI permitPres Act Indic 1 Sg · ἐπιτρέπωmain verb→ customary presentἐπιτρέπω: 'permit, allow, entrust'; whether the present marks a standing apostolic rule or a situational ruling is debated.
οὐδὲnorcoordinating negative conjunctionοὐδέ: 'and not, nor'; joins the second prohibited activity to the first.
αὐθεντεῖνto exercise authorityPres Act Inf · αὐθεντέωcomplementary infinitive (coordinate, with οὐδέ)→ customary presentαὐθεντέω: 'have/exercise authority over, domineer'; a NT hapax whose precise nuance (rule, dominate, usurp) is much debated.
ἀνδρόςover a manGenitivegenitive (object of αὐθεντεῖν)ἀνήρ: 'man, husband'; the object of the authority in question — possibly 'over her husband.'
ἀλλ'butadversative conjunctionἀλλά: 'but'; the positive antithesis closing the verse.
εἶναιto bePres Act Inf · εἰμίcomplementary infinitive (governed by ἐπιτρέπω/Βούλομαι)→ stative presentεἰμί: 'be, exist'; the positive command — 'to be in quietness,' resuming v.11.
ἐνinpreposition + dative (state)
ἡσυχίᾳquietnessDativedat. (state, object of ἐν)ἡσυχία: 'quietness, calm'; the inclusio with v.11 frames the whole instruction in the same settled disposition.
13
Ἀδὰμ γὰρ πρῶτος ἐπλάσθη, εἶτα Εὕα·
For Adam was formed first, then Eve;
Ground from creationγάρThe first scriptural ground (γάρ) for vv.11–12, drawn from the creation order of Genesis 2: Adam was formed prior to Eve.
ἈδὰμAdamNominativesubject (indeclinable)Ἀδάμ: 'Adam' (Heb. 'man, humankind'); the first man, formed before the woman (Gen 2:7).
γὰρforexplanatory conjunctionγάρ: 'for'; introduces the grounding appeal to the Genesis narrative.
πρῶτοςfirstNominativeadjective (predicative; 'first')πρῶτος: 'first'; of temporal priority in creation — the point of the argument.
ἐπλάσθηwas formedAor Pass Indic 3 Sg · πλάσσωmain verb→ constative aoristπλάσσω: 'form, mold, fashion' (as a potter; cf. 'plastic'); the LXX verb for God's forming the man from dust (Gen 2:7).
εἶταthenadverb (temporal sequence)εἶτα: 'then, next'; marks the second step of the sequence — Eve after Adam.
ΕὕαEveNominativesubject (of implied ἐπλάσθη)Εὕα: 'Eve' (Heb. Ḥawwāh, 'life-giver'); formed after and from Adam (Gen 2:21–22).
14
καὶ Ἀδὰμ οὐκ ἠπατήθη, ἡ δὲ γυνὴ ἐξαπατηθεῖσα ἐν παραβάσει γέγονεν·
and Adam was not deceived, but the woman, having been thoroughly deceived, came into transgression.
Ground from the fallκαίThe second ground, from Genesis 3: a contrast (οὐκ … δέ) between Adam, who was not the one deceived, and the woman, who was deceived and fell into transgression.
καὶandcoordinating conjunction
ἈδὰμAdamNominativesubject (indeclinable)Ἀδάμ: 'Adam'; here the one not deceived — not exonerated of sin, but not the one led astray by the serpent.
οὐκnotnegative particleοὐ: 'not'; the factual negation of ἠπατήθη.
ἠπατήθηwas deceivedAor Pass Indic 3 Sg · ἀπατάωmain verb→ constative aoristἀπατάω: 'deceive, mislead'; Adam was not the one taken in by the serpent's deception.
ἡtheNominativearticle
δὲbutadversative conjunctionδέ: 'but'; sets the woman in contrast to Adam in the matter of deception.
γυνὴwomanNominativesubjectγυνή: 'woman'; Eve, the one whom the serpent deceived (Gen 3:13).
ἐξαπατηθεῖσαhaving been thoroughly deceivedAor Pass Ptc · Nom Sg Fem · ἐξαπατάωadverbial ptc. (causal/temporal)→ constative aoristἐξαπατάω: 'deceive utterly' (ἐκ-intensive of ἀπατάω); the compound underscores the completeness of Eve's deception (cf. 2 Cor 11:3).
ἐνintopreposition + dative (resultant state)
παραβάσειtransgressionDativedat. of state (object of ἐν)παράβασις: 'transgression, overstepping' (from παραβαίνω, 'step across'); the violation of God's express command.
γέγονενcame / has come to bePerf Act Indic 3 Sg · γίνομαιmain verb→ intensive/consummative perfectγίνομαι: 'become, come to be'; the perfect (ἐν παραβάσει γέγονεν) views the entrance into transgression as an abiding fact.
15
σωθήσεται δὲ διὰ τῆς τεκνογονίας, ἐὰν μείνωσιν ἐν πίστει καὶ ἀγάπῃ καὶ ἁγιασμῷ μετὰ σωφροσύνης.
Yet she will be saved through the childbearing, if they continue in faith and love and holiness, with self-control.
Promise (mitigating contrast)δέThe closing δέ turns from the fall to hope: against the transgression stands a promise of salvation, conditioned on persevering faith — the shift to plural μείνωσιν widens it to godly women generally.
σωθήσεταιshe will be savedFut Pass Indic 3 Sg · σῴζωmain verb→ predictive futureσῴζω: 'save, preserve'; subject likely the woman (Eve as type) — whether 'saved' is eschatological or 'kept safe' is debated.
δὲyetadversative conjunctionδέ: 'but, yet'; turns from transgression (v.14) to the note of salvation and hope.
διὰthroughpreposition + genitive (attendant circumstance/means)διά: 'through'; here debated — instrumental ('by means of'), attendant ('through the course of'), or 'despite.'
τῆςtheGenitivearticle
τεκνογονίαςchildbearingGenitiveobject of διάτεκνογονία: 'childbearing' (τέκνον + root of γεννάω); a NT hapax — read variously of bearing children, of woman's domestic sphere, or (with the article) of 'the' Childbearing, i.e. the Messiah's birth.
ἐὰνifconjunction (conditional, + subjunctive)ἐάν: 'if'; introduces a third-class condition stating the proviso of the promise.
μείνωσινthey continueAor Act Subj 3 Pl · μένωverb of conditional clause (subjunctive)→ constative aoristμένω: 'remain, abide, continue'; the plural shifts from the singular subject — the saved 'they' are godly women (or husband and wife) who persevere.
ἐνinpreposition + dative (sphere)
πίστειfaithDativedat. of sphere (object of ἐν)πίστις: 'faith, trust'; the first of the abiding virtues — the root of the godly life.
καὶandcoordinating conjunction
ἀγάπῃloveDativedat. of sphere (coordinate)ἀγάπη: 'love'; self-giving love, faith's outward expression.
καὶandcoordinating conjunction
ἁγιασμῷholinessDativedat. of sphere (coordinate)ἁγιασμός: 'sanctification, holiness'; the consecrated life set apart to God.
μετὰwithpreposition + genitive (accompaniment)
σωφροσύνηςself-controlGenitiveobject of μετάσωφροσύνη: 'self-control, sound judgment, discretion'; the same virtue commended in v.9 — framing the chapter's instruction to women with sober good sense.