KJV: Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.
YLT: and she shall be saved through the child-bearing, if they remain in faith, and love, and sanctification, with sobriety.
Darby: But she shall be preserved in childbearing, if they continue in faith and love and holiness with discretion.
ASV: but she shall be saved through her child-bearing, if they continue in faith and love and sanctification with sobriety.
σωθήσεται | She will be saved |
Parse: Verb, Future Indicative Passive, 3rd Person Singular Root: ἐκσῴζω Sense: to save, keep safe and sound, to rescue from danger or destruction. |
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δὲ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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διὰ | through |
Parse: Preposition Root: διά Sense: through. |
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τῆς | - |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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τεκνογονίας | childbearing |
Parse: Noun, Genitive Feminine Singular Root: τεκνογονία Sense: childbearing. |
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μείνωσιν | they abide |
Parse: Verb, Aorist Subjunctive Active, 3rd Person Plural Root: μένω Sense: to remain, abide. |
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πίστει | faith |
Parse: Noun, Dative Feminine Singular Root: πίστις Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it. |
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ἀγάπῃ | love |
Parse: Noun, Dative Feminine Singular Root: ἀγάπη Sense: brotherly love, affection, good will, love, benevolence. |
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ἁγιασμῷ | holiness |
Parse: Noun, Dative Masculine Singular Root: ἁγιασμός Sense: consecration, purification. |
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σωφροσύνης | self-restraint |
Parse: Noun, Genitive Feminine Singular Root: σωφροσύνη Sense: soundness of mind. |
Greek Commentary for 1 Timothy 2:15
Late and rare word (in Aristotle). Here alone in N.T. From τεκνογονος teknogonos and this from τεκνον teknon and root γενω genō 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” (σωτησεται sōthēsetai) in this function, not by means of it. [source]
Condition of third class, εαν ean with first aorist active subjunctive of μενω menō to continue. Note change to plural from the singular (σωτησεται sōthēsetai). [source]
Better, “through the childbearing.” (1) Saved is used in the ordinary N.T. sense. (2) She shall be saved is set over against hath fallen into transgression. (3) It is difficult to see what is the peculiar saving virtue of childbearing. (4) The subject of σωθήσεται shallbe saved is the same as that of ἐν παραβάσει γέγονεν hathfallen into transgression. A common explanation is that γυνή is to be taken in its generic sense as referring to all Christian mothers, who will be saved in fulfilling their proper destiny and acquiescing in all the conditions of a Christian woman's life, instead of attempting to take an active part as teachers or otherwise in public religious assemblies. On the other hand, the woman, Eve, may be regarded as including all the Christian mothers. Notice the change to the plural, “if they continue.” She, though she fell into transgression, shall be saved “by the childbearing” (Genesis 3:15); that is, by the relation in which the woman stood to the Messiah. This seems to be the better explanation. Τεκνογονία childbearing, N.T.oolxx, oClass. Comp. τεκνογονεῖν tobear children, 1 Timothy 5:14. The expression is utterly un-Pauline. [source]
They, the woman regarded collectively or as including her descendants. The promise does not exempt them from the cultivation of Christian virtues and the discharge of Christian duties. [source]
A Pauline word; but the triad, faith, love, sanctification, is unique in N.T. [source]
Reverse Greek Commentary Search for 1 Timothy 2:15
Verb for dignified and elevated discourse, a word from the literary Koiné, not the vernacular. In N.T. only here and Acts 2:4, Acts 2:14 which see. It occurs three times in Vettius Valens in a “mantic” sense. Paul was not ruffled by the rude and excited interruption of Festus, but speaks with perfect courtesy in his reply “words of truth and soberness.” The old word σωπροσυνη sōphrosunē (soundness of mind) from σωπρων sōphrōn (and that from σως sōs and πρην phrēn) is directly opposed to “madness” (μανια mania) and in N.T. occurs only here and 1 Timothy 2:15. [source]
Rev., sanctification. For the kindred adjective ἅγιος holysee on saints, Acts 26:10. Ἁγιασμός is used in the New Testament both of a process - the inauguration and maintenance of the life of fellowship with God, and of the resultant state of sanctification. See 1 Thessalonians 4:3, 1 Thessalonians 4:7; 2 Thessalonians 2:13; 1 Timothy 2:15; 1 Peter 1:2; Hebrews 12:14. It is difficult to determine which is meant here. The passages in Thessalonians, Timothy, and Hebrews, are cited by interpreters on both sides. As in Romans 6:22it appears that sanctification contemplates a further result (everlasting life), it is perhaps better to understand it as the process. Yield your members to righteousness in order to carry on the progressive work of sanctification, perfecting holiness (1 Corinthians 7:1). [source]
N.T.oolxx, oClass. Comp. τεκνογονία childbearing 1 Timothy 2:15. [source]
Comp. 2 Timothy 1:3, 2 Timothy 1:5, 19. Const. with holding. The emphasis of the passage is on these words. They express conscientious purity and sincerity in contrast with those who are described as branded in their own conscience, and thus causing their followers to fall away from the faith (1 Timothy 4:1, 1 Timothy 4:2). The passage illustrates the peculiar treatment of “faith” in these Epistles, in emphasizing its ethical aspect and its ethical environment. This is not contrary to Paul's teaching, nor does it go to the extent of substituting morals for faith as the condition of salvation and eternal life. See 2 Timothy 1:9; 2 Timothy 2:1; Titus 3:5. Nonetheless, there is a strong and habitual emphasis on good works (see 1 Timothy 2:10; 1 Timothy 5:10; 1 Timothy 6:18; 2 Timothy 2:21; 2 Timothy 3:17; Titus 1:16; Titus 2:7, Titus 2:14; Titus 3:1, Titus 3:8, Titus 3:14), and faith is placed in a series of practical duties (see 1 Timothy 1:5, 1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 2 Timothy 1:13; 1 Timothy 1:19; 1 Timothy 2:7; 1 Timothy 3:9; 1 Timothy 6:11; 2 Timothy 2:22; 2 Timothy 3:10). “Holding the mystery of the faith in a pure conscience” is a significant association of faith with ethics. As Weiss puts it: “It is as if the pure conscience were the vessel in which the mystery of the faith is preserved.” The idea is sound and valuable. A merely intellectual attitude toward the mystery which, in every age, attaches to the faith, will result in doubt, questioning, and wordy strife (see 1 Timothy 6:4; 2 Timothy 2:23; Titus 3:9), sometimes in moral laxity, sometimes in despair. Loyalty and duty to God are compatible with more or less ignorance concerning the mystery. An intellect, however powerful and active, joined with an impure conscience, cannot solve but only aggravates the mystery; whereas a pure and loyal conscience, and a frank acceptance of imposed duty along with mystery, puts one in the best attitude for attaining whatever solution is possible. See John 7:17. [source]
Present active infinitive after βουλομαι boulomai understood. Old word from κοσμος kosmos (arrangement, ornament, order, world). See note on Luke 21:5 and note on Titus 2:10. See note on 1 Corinthians 11:5. for Paul‘s discussion of women‘s dress in public worship. In modest apparel (εν καταστοληι κοσμιωι en katastolēi kosmiōi). Καταστολη Katastolē is a late word (a letting down, καταστελλω katastellō of demeanour or dress, arrangement of dress). Only here in N.T. Κοσμιος Kosmios is old adjective from κοσμος kosmos and means well-arranged, becoming. W. H. have adverb in margin (κοσμιως kosmiōs). With shamefastness Old word for shame, reverence, in N.T. only here and Hebrews 12:28. Sobriety (σωπροσυνης sōphrosunēs). Old word, in N.T. only here, 1 Timothy 2:15, and Acts 26:15 (Paul also). Not with braided hair Old word from πλεκω plekō to plait, to braid, for nets, baskets, here only in N.T. Cf. 1 Peter 3:1 And gold (εν χρυσιωι en chrusiōi). Locative case with εν en repeated. Some MSS. read χρυσωι chrusōi Both used for gold ornaments. Or pearls See note on Matthew 7:6 for this word. Or costly raiment (η ιματισμωι πολυτελει ē himatismōi polutelei). ιματισμος Himatismos a common Koiné{[28928]}š word from ιματιζω himatizō to clothe. Πολυτελης Polutelēs old word from πολυς polus and τελος telos (great price). See Mark 14:3. [source]
Old word, in N.T. only here, 1 Timothy 2:15, and Acts 26:15 (Paul also). [source]
A compound verb here only in N.T. and nowhere else save in Anthol. See τεκνογονια teknogonia in 1 Timothy 2:15. [source]
Comp. 1 Timothy 3:12; Titus 1:6. Is the injunction aimed (a) at immoralities respecting marriage - concubinage, etc., or (b) at polygamy, or (c) at remarriage after death or divorce? The last is probably meant. Much of the difficulty arises from the assumption that the Pastorals were written by Paul. In that case his views seem to conflict. See Romans 7:2, Romans 7:3; 1 Corinthians 7:39; 1 Corinthians 8:8, 1 Corinthians 8:9, where Paul declares that widows are free to marry again, and puts widows and virgins on the same level; and comp. 1 Timothy 5:9, according to which a widow is to be enrolled only on the condition of having been the wife of but one man. The Pauline view is modified in detail by the writer of the Pastorals. Paul, while asserting that marriage is right and honorable, regards celibacy as the higher state (1 Corinthians 7:1, 1 Corinthians 7:7, 1 Corinthians 7:26, 1 Corinthians 7:34, 1 Corinthians 7:37, 1 Corinthians 7:38). In this the Pastoral writer does not follow him (see 1 Timothy 2:15; 1 Timothy 3:4, 1 Timothy 3:12; 1 Timothy 4:3; 1 Timothy 5:10, 1 Timothy 5:14). The motive for marriage, namely, protection against incontinency, which is adduced by Paul in 1 Corinthians 7:2, 1 Corinthians 7:9, is given in 1 Timothy 5:11-14. As in Paul, the married state is honorable, for Bishops, Deacons, and Presbyters are married (1 Timothy 3:2, 1 Timothy 3:12; Titus 1:6), and the honor of childbearing conferred upon the mother of our Lord is reflected in the Christian woman of later times (1 Timothy 2:15). While Paul advises against second marriages (1 Corinthians 7:8, 1 Corinthians 7:9, 1 Corinthians 7:27, 1 Corinthians 7:39, 1 Corinthians 7:40), in the Pastorals emphasis is laid only on the remarriage of church-officers and church-widows. In the Pastorals we see a reflection of the conditions of the earlier post-apostolic age, when a non-Pauline asceticism was showing itself (see 1 Timothy 4:3, 1 Timothy 4:4, 1 Timothy 4:8; Titus 1:15). The opposition to second marriage became very strong in the latter part of the second century. It was elevated into an article of faith by the Montanists, and was emphasized by Tertullian, and by Athenagoras, who called second marriage “a specious adultery” ( εὐπρεπής μοιχεία )|Vigilant ( νηφάλιον )|Only in the Pastorals. See 1 Timothy 3:11, and Titus 2:2. olxx. The kindred verb νήφειν means to be sober with reference to drink, and, in a metaphorical sense, to be sober and wary; cool and unimpassioned. Thus Epicharmus, νᾶφε καὶ μέμνας ἀπιστεῖν bewary and remember not to be credulous. See on 1 Thessalonians 5:6. In N.T. the meaning of the verb is always metaphorical, to be calm, dispassionate, and circumspect. The A.V. vigilant is too limited. Wise caution may be included; but it is better to render sober, as A.V. in 1 Timothy 3:11and Titus 2:2, in the metaphorical sense as opposed to youthful levity.|Of good behavior ( κόσμιον )|oP. Only here and 1 Timothy 2:9, see note. Rend. orderly.|Given to hospitality ( φιλόξενον )|oP. Comp. Titus 1:8; 1 Peter 4:9. See note on pursuing hospitality, Romans 12:13.|Apt to teach ( διδακτικόν )|oP. Only here and 2 Timothy 2:24. olxx, oClass. In the Pastorals the function of teaching pertains to both Bishops and Elders (see 1 Timothy 5:17; Titus 1:9). It is at this point that the tendency to confound and identify the two reveals itself. Bishops and Presbyters are not identical. Earlier, the teaching function does not seem to have attached to the position of ἐπίσκοπος. The office acquired a different character when it assumed that function, which is not assigned to it in Clement's Epistle to the Corinthians. In the Didache or Teaching of the Twelve Apostles (about 100 a.d.) the ministry of teaching is to be assumed by the Bishops only in the absence of the Prophets and Teachers (xiii., xv).| [source]
Old word for shame, reverence, in N.T. only here and Hebrews 12:28. Sobriety (σωπροσυνης sōphrosunēs). Old word, in N.T. only here, 1 Timothy 2:15, and Acts 26:15 (Paul also). Not with braided hair Old word from πλεκω plekō to plait, to braid, for nets, baskets, here only in N.T. Cf. 1 Peter 3:1 And gold (εν χρυσιωι en chrusiōi). Locative case with εν en repeated. Some MSS. read χρυσωι chrusōi Both used for gold ornaments. Or pearls See note on Matthew 7:6 for this word. Or costly raiment (η ιματισμωι πολυτελει ē himatismōi polutelei). ιματισμος Himatismos a common Koiné{[28928]}š word from ιματιζω himatizō to clothe. Πολυτελης Polutelēs old word from πολυς polus and τελος telos (great price). See Mark 14:3. [source]
A phrase peculiar to the Pastorals. Ὑγιαίνειν tobe in good health, Luke 5:31; Luke 7:10; 3 John 1:2. oP. Quite frequent in lxx, and invariably in the literal sense. Often in salutations or dismissals. See 9:19; 2Samuel href="/desk/?q=2sa+14:8&sr=1">2 Samuel 14:8; Exodus 4:18. In the Pastorals, the verb, which occurs eight times, is six times associated with διδασκαλία teachingor λόγοι wordsand twice with ἐν τῇ πίστει or τῇ πίστει inthe faith. The sound teaching (comp. διδαχή teaching 2 Timothy 4:2; Titus 1:9) which is thus commended is Paul's, who teaches in Christ's name and by his authority (2 Timothy 1:13; 2 Timothy 2:2, 2 Timothy 2:8). In all the three letters it is called ἀλη.θεια or ἡ ἀλήθεια thetruth, the knowledge ( ἐπίγνωσις ) of which is bound up with salvation. See 1 Timothy 2:4; 2 Timothy 2:25; 2 Timothy 3:7; Titus 1:1. As truth it is sound or healthful. It is the object of faith. To be sound in the faith is, practically, to follow ( παρακολουθεῖν ) sound teaching or the truth. The subjective characteristic of Christians is εὐσέβεια or θεοσέβεια godlinessor piety (1 Timothy 2:2, 1 Timothy 2:10; 1 Timothy 3:16; 1 Timothy 4:7, 1 Timothy 4:8; 1 Timothy 6:6, 1 Timothy 6:11); and the teaching and knowledge of the truth are represented as κατ ' εὐσέβειαν accordingto godliness (1 Timothy 6:3; Titus 1:1). Comp. εὐσεβεῖν toshow piety, 1 Timothy 5:4. εὐσεβῶς ζῇν to live godly, 2 Timothy 3:12; Titus 2:12; and βίον διάγειν ἐν πάσῃ εὐσεβείᾳ tolead a life in all godliness, 1 Timothy 2:2. The contents of this sound teaching which is according to godliness are not theoretical or dogmatic truth, but Christian ethics, with faith and love. See 1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 1 Timothy 6:11; 2 Timothy 1:13; 2 Timothy 3:10; Titus 2:2. Ἁλήθεια truthis used of moral things, rather than in the high religious sense of Paul. Comp., for instance, Romans 3:7; Romans 9:1; 1 Corinthians 5:8; 2 Corinthians 4:2; 2 Corinthians 11:10; Galatians 2:5; Ephesians 4:21, Ephesians 4:24; and 2 Timothy 2:25, 2 Timothy 2:26; 2 Timothy 3:7(comp. 2 Timothy 3:1-9); 2 Timothy 4:3, 2 Timothy 4:4; Titus 1:12(comp. Titus 1:11, Titus 1:15); Titus 2:4(comp. Titus 2:1, Titus 2:3); Titus 3:1. Whoever grasps the truth has faith (2 Timothy 1:13; 2 Timothy 2:18; 2 Timothy 3:8; Titus 1:3f.). That the ethical character of faith is emphasized, appears from the numerous expressions regarding the false teachers, as 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 5:8, 1 Timothy 5:12; 1 Timothy 6:10, 1 Timothy 6:21. There is a tendency to objectify faith, regarding it as something believed rather than as the act of believing. See 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 6:10, 1 Timothy 6:21; Titus 1:4. In comparing the ideal of righteousness (1 Timothy 1:9) with that of Paul, note that it is not denied that Christ is the source of true righteousness; but according to Paul, the man who is not under the law is the man who lives by faith in Christ. Paul emphasizes this. It is faith in Christ which sets one free from the law. Here, the man for whom the law is not made (1 Timothy 1:9) is the man who is ethically conformed to the norm of sound teaching. The two conceptions do not exclude each other: the sound teaching is according to the gospel (1 Timothy 1:11), but the point of emphasis is shifted.| [source]
No article and no word for widows, though that is clearly the idea. Νεωτερας Neōteras is accusative of general reference with γαμειν gamein (to marry) the object (present infinitive active) of βουλομαι boulomai Bear children (τεκνογονειν teknogonein). A compound verb here only in N.T. and nowhere else save in Anthol. See τεκνογονια teknogonia in 1 Timothy 2:15. Rule the household Late verb from οικοδεσποτης oikodespotēs (Mark 14:14), twice in the papyri, only here in N.T. Note that the wife is here put as ruler of the household, proper recognition of her influence, “new and improved position” (Liddon). Occasion (απορμην aphormēn). Old word (απο ορμη apoτωι αντικειμενωι hormē), a base to rush from, Pauline use in 2 Corinthians 5:12; 2 Corinthians 11:12; Galatians 5:13. To the adversary Dative case of the articular participle of λοιδοριας antikeimai a Pauline idiom (Philemon 1:28). Reviling (λοιδορεω loidorias). Old word (from χαριν loidoreō), in N.T. only here and 1 Peter 3:9. Genitive case with charin f0). [source]