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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter Paul treats, I. Of prayer, with many reasons for it, ver. 1-8. II. Of women's apparel, ver. 9, 10. III. Of their subjection, with the reasons of it, ver. 11-14. IV. A promise given for their encouragement in child-bearing, ver. 15.
Adam Clarke: Commentary on the Bible - 1831
Prayer, supplication, and thanksgiving, must be made for all men; because God will that all should be saved, Ti1 2:1-4. There is but one God and one Mediator, Ti1 2:5-7. How men should pray, Ti1 2:8. How women should adorn themselves, Ti1 2:9, Ti1 2:10. They are not suffered to teach, nor to nor to usurp authority over men, Ti1 2:11-14. How they may expect to be saved in child-bearing, Ti1 2:15.
Albert Barnes: Notes on the Bible - 1834
2:0: This chapter Ti1 2:1-15 is occupied mainly in directions about the mode of conducting public worship. Timothy had been left at Ephesus to complete the plans which the apostle had commenced in reference to the church there, but from completing which he had been unexpectedly pRev_ented (see the Intro.), and it was important to state the views which he entertained on this subject to Timothy. It was important also that general directions on these subjects should be given, which would be useful to the church at large. The directions in this chapter relate to the following subjects:
I. Public prayer; Ti1 2:1-8.
(1) It was to be offered for all classes of people, without distinction of rank, sect, party, country, or name, especially for all that were in authority; Ti1 2:1-2. The reasons for this were:
(a) That God desired all people to be saved, and it was acceptable to him that prayer should be offered for all; Ti1 2:3-4.
(b) There is but one God over all the human race, and all are alike his children; Ti1 2:5.
(c) There is one and the same Mediator between God and all people; Ti1 2:5.
(d) The same atonement has been made for all; Ti1 2:6-7.
(2) the way in which prayer should be offered. It should be with holy hands, and without the intermingling of any bad passion; Ti1 2:8.
II. The duties of women; Ti1 2:9-15.
(1) Modesty in their demeanor and apparel; Ti1 2:9.
(2) good works - the chief ornament of women professing piety; Ti1 2:10.
(3) the duty of learning from others with a gentle and quiet spirit; Ti1 2:11.
(4) the duty of a proper subordination and submission to man; Ti1 2:12.
(5) the reasons for this subordination and submission are then stated. They are:
(a) That Adam was first formed; Ti1 2:13.
(b) That the woman had been deceived, and should be willing to occupy a subordinate place, as she was first in the transgression and was the means of leading him into sin; Ti1 2:14.
(6) yet, as if to make a kind remark in favor of woman - to show that he did not intend to teach that she was degraded and abandoned of God - the apostle says that she would be under the divine protection, and that in the special sorrow and peril which had been brought upon her for her transgression, God would sustain her if she continued in faith, and evinced the spirit of a Christian in her life; Ti1 2:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Ti1 2:1, That it is meet to pray and give thanks for all men, and the reason why; Ti1 2:9, How women should be attired; Ti1 2:12, They are not permitted to teach; Ti1 2:15, They shall be saved, notwithstanding the testimonies of God's wrath, in childbirth, if they continue in faith.
Geneva 1599
I (1) exhort therefore, that, first of all, supplications, prayers, intercessions, [and] giving of thanks, be made for all men;
(1) Having dispatched those things which pertain to doctrine, he speaks now in the second place of the other part of the ministry of the word, that is, of public prayers. And first of all, answering the question for whom we ought to pray, he teaches that we must pray for all men, and especially for every type of magistrate. And this thing was at that time somewhat doubted of, seeing that kings, indeed, and most of the magistrates, were at that time enemies of the Church.
John Gill
INTRODUCTION TO 1 TIMOTHY 2
In this chapter the apostle exhorts to prayer for all sorts of men, gives rules and directions about the dress of women, and their subjection to their husbands; and concludes with some comfort to them. The apostle exhorts to prayer in the first place, directs to the several parts and branches of prayer, and points to the persons to be prayed for, and what should be prayed for on their account, Ti1 2:1. And next follow the reasons or arguments engaging to it, which are taken from the agreeableness of it in the sight of God; from the will of God, that all men should be saved: from there being but one God of all, and one Mediator between God and men; from Christ's giving himself a ransom price for all; and from the apostle being a preacher of the Gospel to the Gentiles, as well as Jews, Ti1 2:3 wherefore he concludes and determines, according to his apostolical power and authority, that prayer be made in any place, provided there were faith and purity, and wrath and doubting were laid aside, Ti1 2:8. Also, he exhorts women to appear, especially in public service, in a modest and becoming dress, and to adorn themselves with good works, Ti1 2:9, and that they should be silent learners, and not teachers, and be in subjection to their husbands, Ti1 2:11. The reasons of which subjection are taken from the formation of Adam before Eve, and from Eve's being deceived, and not Adam, Ti1 2:13. However, for the comfort of women, it is observed, that though in sorrow they bring forth children, yet through the birth of a Son, the promised Messiah, they shall be saved, who continue in faith, charity, and holiness, with sobriety, Ti1 2:15.
John Wesley
I exhort therefore - Seeing God is so gracious. In this chapter he gives directions, With regard to public prayers With regard to doctrine. Supplication is here the imploring help in time of need: prayer is any kind of offering up our desires to God. But true prayer is the vehemency of holy zeal, the ardour of divine love, arising from a calm, undisturbed soul, moved upon by the Spirit of God. Intercession is prayer for others. We may likewise give thanks for all men, in the full sense of the word, for that God "willeth all men to be saved," and Christ is the Mediator of all.
Robert Jamieson, A. R. Fausset and David Brown
PUBLIC WORSHIP. DIRECTION AS TO INTERCESSIONS FOR ALL MEN, SINCE CHRIST IS A RANSOM FOR ALL. THE DUTIES OF MEN AND WOMEN RESPECTIVELY IN RESPECT TO PUBLIC PRAYER. WOMAN'S SUBJECTION; HER SPHERE OF DUTY. (Ti1 2:1-15)
therefore--taking up again the general subject of the Epistle in continuation (Ti2 2:1). "What I have therefore to say to thee by way of a charge (Ti1 1:3, Ti1 1:18), is," &c.
that, first of all . . . be made--ALFORD takes it, "I exhort first of all to make." "First of all," doubtless, is to be connected with "I exhort"; what I begin with (for special reasons), is . . . As the destruction of Jerusalem drew near, the Jews (including those at Ephesus) were seized with the dream of freedom from every yoke; and so virtually "'blasphemed" (compare Ti1 1:20) God's name by "speaking evil of dignities" (Ti1 6:1; 2Pet 2:10; Jude 1:8). Hence Paul, in opposition, gives prominence to the injunction that prayer be made for all men, especially for magistrates and kings (Tit 3:1-3) [OLSHAUSEN]. Some professing Christians looked down on all not Christians, as doomed to perdition; but Paul says all men are to be prayed for, as Christ died for all (Ti1 2:4-6).
supplications--a term implying the suppliant's sense of need, and of his own insufficiency.
prayers--implying devotion.
intercessions--properly the coming near to God with childlike confidence, generally in behalf of another. The accumulation of terms implies prayer in its every form and aspect, according to all the relations implied in it.
2:12:1: Եւ արդ՝ աղաչեմ նախ քան զամենայն, առնել աղօ՛թս, խնդրուա՛ծս, պաղատա՛նս, գոհութիւնս վասն ամենայն մարդկան[4904]. [4904] Ոմանք. Գոհութիւնս պաղատ՛՛։
1 Արդ, ամենից առաջ աղաչում եմ աղօթք անել, խնդրել, պաղատել, գոհութիւն մատուցել բոլոր մարդկանց համար,
2 Արդ՝ կ’աղաչեմ ամէն բանէ առաջ աղօթք ընել, խնդրել, աղաչել, գոհութիւն մատուցանել բոլոր մարդոց համար,
Եւ արդ աղաչեմ նախ քան զամենայն առնել աղօթս, խնդրուածս, պաղատանս, գոհութիւնս վասն ամենայն մարդկան:

2:1: Եւ արդ՝ աղաչեմ նախ քան զամենայն, առնել աղօ՛թս, խնդրուա՛ծս, պաղատա՛նս, գոհութիւնս վասն ամենայն մարդկան[4904].
[4904] Ոմանք. Գոհութիւնս պաղատ՛՛։
1 Արդ, ամենից առաջ աղաչում եմ աղօթք անել, խնդրել, պաղատել, գոհութիւն մատուցել բոլոր մարդկանց համար,
2 Արդ՝ կ’աղաչեմ ամէն բանէ առաջ աղօթք ընել, խնդրել, աղաչել, գոհութիւն մատուցանել բոլոր մարդոց համար,
zohrab-1805▾ eastern-1994▾ western am▾
2:11: Итак прежде всего прошу совершать молитвы, прошения, моления, благодарения за всех человеков,
2:1  παρακαλῶ οὗν πρῶτον πάντων ποιεῖσθαι δεήσεις, προσευχάς, ἐντεύξεις, εὐχαριστίας, ὑπὲρ πάντων ἀνθρώπων,
2:1. Παρακαλῶ (I-call-beside-unto) οὖν (accordingly) πρῶτον (to-most-before) πάντων ( of-all ) ποιεῖσθαι (to-be-done-unto) δεήσεις, (to-bindings,"προσευχάς, (to-goodly-holdings-toward,"ἐντεύξεις, (to-actuatings-in,"εὐχαριστίας, (to-goodly-grantings-unto,"ὑπὲρ (over) πάντων ( of-all ) ἀνθρώπων, (of-mankinds,"
2:1. obsecro igitur primo omnium fieri obsecrationes orationes postulationes gratiarum actiones pro omnibus hominibusI desire therefore, first of all, that supplications, prayers, intercessions and thanksgivings be made for all men:
1. I exhort therefore, first of all, that supplications, prayers, intercessions, thanksgivings, be made for all men;
I exhort therefore, that, first of all, supplications, prayers, intercessions, [and] giving of thanks, be made for all men:

1: Итак прежде всего прошу совершать молитвы, прошения, моления, благодарения за всех человеков,
2:1  παρακαλῶ οὗν πρῶτον πάντων ποιεῖσθαι δεήσεις, προσευχάς, ἐντεύξεις, εὐχαριστίας, ὑπὲρ πάντων ἀνθρώπων,
2:1. obsecro igitur primo omnium fieri obsecrationes orationes postulationes gratiarum actiones pro omnibus hominibus
I desire therefore, first of all, that supplications, prayers, intercessions and thanksgivings be made for all men:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: В первой главе апостол поставил в обязанность Тимофею, как доброму воину Христову, распространение здравого учения евангельского. Но не один Тимофей обязан заботиться об утверждении Евангелия, а и вся христианская община. Во всей своей жизни она должна пролагать пути к распространению Евангелия, и прежде всего она должна иметь это в виду при совершении общественного богослужения. Что здесь речь идет именно об общественном богослужении - это видно из того, что участниками или совершителями богослужения здесь представляются одни мужчины (ст. 8.) Таким образом, вторая глава имеет тесную связь с наставлениями, содержащимися в первой главе и поэтому апостол начинает свою речь выражением: итак - Прежде всего - т. е. из всех увещаний, с какими хочет обратиться к Тимофею апостол, он на первом месте считает нужным поставить увещание о надлежащем совершении общественных молитв.

Молитвы - (dehseiV) - это просьба вообще.

Прошения (proseucaV) - всякая молитва и просительная, и благодарственная, даже обет.

Моления (enteuxeiV) - просьба по отдельному какому-либо случаю.

Благодарения (eucaristiaV) - молитвы благодарственные, в противоположность всем молитвам, обозначенным тремя предыдущими выражениями. Чтобы разъяснить смысл всех этих наименований, возьмем во внимание молитву Господню. Вся она может быть названа "молитвою" (proseuch), но в ней находятся отдельные прошения (dehseiV). Как скоро эти прошения обращены на отдельные предметы, получается заступление (enteuxeiV - по-русски неточно: моление). "Благодарение" же представляет собою, например, славословие, находящееся в конце молитвы Господней.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Universal Prayer Recommended.A. D. 64.
1 I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; 2 For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. 3 For this is good and acceptable in the sight of God our Saviour; 4 Who will have all men to be saved, and to come unto the knowledge of the truth. 5 For there is one God, and one mediator between God and men, the man Christ Jesus; 6 Who gave himself a ransom for all, to be testified in due time. 7 Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not;) a teacher of the Gentiles in faith and verity. 8 I will therefore that men pray every where, lifting up holy hands, without wrath and doubting.

Here is, I. A charge given to Christians to pray for all men in general, and particularly for all in authority. Timothy must take care that this be done. Paul does not send him any prescribed form of prayer, as we have reason to think he would if he had intended that ministers should be tied to that way of praying; but, in general, that they should make supplications, prayers, intercessions, and giving of thanks: supplications for the averting of evil, prayers for the obtaining of good, intercessions for others, and thanksgivings for mercies already received. Paul thought it enough to give them general heads; they, having the scripture to direct them in prayer and the Spirit of prayer poured out upon them, needed not any further directions. Observe, The design of the Christian religion is to promote prayer; and the disciples of Christ must be praying people. Pray always with all prayer, Eph. vi. 18. There must be prayers for ourselves in the first place; this is implied here. We must also pray for all men, for the world of mankind in general, for particular persons who need or desire our prayers. See how far the Christian religion was from being a sect, when it taught men this diffusive charity, to pray, not only for those of their own way, but for all men. Pray for kings (v. 2); though the kings at this time were heathens, enemies to Christianity, and persecutors of Christians, yet they must pray for them, because it is for the public good that there should be civil government, and proper persons entrusted with the administration of it, for whom therefore we ought to pray, yea, though we ourselves suffer under them. For kings, and all that are in authority, that is, inferior magistrates: we must pray for them, and we must give thanks for them, pray for their welfare and for the welfare of their kingdoms, and therefore must not plot against them, that in the peace thereof we may have peace, and give thanks for them and for the benefit we have under their government, that we may lead a quiet and peaceable life in all godliness and honesty. Here see what we must desire for kings, that God will so turn their hearts, and direct them and make use of them, that we under them may lead a quiet and peaceable life. He does not say, "that we may get preferments under them, grow rich, and be in honour and power under them;" no, the summit of the ambition of a good Christian is to lead a quiet and peaceable life, to get through the world unmolested in a low private station. We should desire that we and others may lead a peaceable life in all godliness and honesty, implying that we cannot expect to be kept quiet and peaceable unless we keep in all godliness and honesty. Let us mind our duty, and then we may expect to be taken under the protection both of God and the government. In all godliness and honesty. Here we have our duty as Christians summed up in two words: godliness, that is, the right worshipping of God; and honesty, that is, a good conduct towards all men. These two must go together; we are not truly honest if we are not godly, and do not render to God his due; and we are not truly godly if we are not honest, for God hates robbery for burnt-offering. Here we may observe, 1. Christians are to be men much given to prayer: they ought to abound herein, and should use themselves to prayers, supplications, &c. 2. In our prayers we are to have a generous concern for others as well as for ourselves; we are to pray for all men, and to give thanks for all men; and must not confine our prayers nor thanksgiving to our own persons or families. 3. Prayer consists of various parts, of supplications, intercessions, and thanksgivings; for we must pray for the mercies we want, as well as be thankful for mercies already received; and we are to deprecate the judgments which our own sins or the sins of others have deserved. 4. All men, yea, kings themselves, and those who are in authority, are to be prayed for. They want our prayers, for they have many difficulties to encounter, many snares to which their exalted stations expose them. 5. In praying for our governors, we take the most likely course to lead a peaceable and quiet life. The Jews at Babylon were commanded to seek the peace of the city whither the Lord had caused them to be carried captives, and to pray to the Lord for it; for in the peace thereof they should have peace, Jer. xxix. 7. 6. If we would lead a peaceable and quiet life, we must live in all godliness and honesty; we must do our duty to God and man. He that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile; let him eschew evil, and do good; let him seek peace, and pursue it, 1 Pet. iii. 10, 11. Now the reason he gives for this is because this is good in the sight of God our Saviour; that is, the gospel of Christ requires this. That which is acceptable in the sight of God our Saviour we should do, and should abound in.

II. As a reason why we should in our prayers concern ourselves for all men, he shows God's love to mankind in general, v. 4.

1. One reason why all men are to be prayed for is because there is one God, and that God bears a good will to all mankind. There is one God (v. 5), and one only, there is no other, there can be no other, for there can be but one infinite. This one God will have all men to be saved; he desires not the death and destruction of any (Ezek. xxxiii. 11), but the welfare and salvation of all. Not that he has decreed the salvation of all, for then all men would be saved; but he has a good will to the salvation of all, and none perish but by their own fault, Matt. xxiii. 37. He will have all to be saved, and to come to the knowledge of the truth, to be saved in the way that he has appointed and not otherwise. It concerns us to get the knowledge of the truth, because that is the way to be saved; Christ is the way and the truth, and so he is the life.

2. There is one Mediator, and that mediator gave himself a ransom for all. As the mercy of God extends itself to all his works, so the mediation of Christ extends itself thus far to all the children of men that he paid a price sufficient for the salvation of all mankind; he brought mankind to stand upon new terms with God, so that they are not now under the law as a covenant of works, but as a rule of life. They are under grace; not under the covenant of innocence, but under a new covenant: He gave himself a ransom. Observe, The death of Christ was a ransom, a counter-price. We deserved to have died. Christ died for us, to save us from death and hell; he gave himself a ransom voluntarily, a ransom for all; so that all mankind are put in a better condition than that of devils. He died to work out a common salvation: in order hereunto, he put himself into the office of Mediator between God and man. A mediator supposes a controversy. Sin had made a quarrel between us and God; Jesus Christ is a Mediator who undertakes to make peace, to bring God and man together, in the nature of an umpire or arbitrator, a days-man who lays his hand upon u both, Job ix. 33. He is a ransom that was to be testified in due time; that is, in the Old-Testament times, his sufferings and the glory that should follow were spoken of as things to be revealed in the last times, 1 Pet. i. 10, 11. And they are accordingly revealed, Paul himself having been ordained a preacher and an apostle, to publish to the Gentiles the glad tidings of redemption and salvation by Jesus Christ. This doctrine of Christ's mediation Paul was entrusted to preach to every creature, Mark xvi. 15. He was appointed to be a teacher of the Gentiles; besides his general call to the apostleship, he was commissioned particularly to preach to the Gentiles, in faith and truth, or faithfully and truly. Note, (1.) It is good and acceptable in the sight of God and our Saviour that we pray for kings and for all men, and also that we lead a peaceable and quiet life; and this is a very good reason why we should do the one as well as the other. (2.) God has a good will to the salvation of all; so that it is not so much the want of a will in God to save them as it is a want of will in themselves to be saved in God's way. Here our blessed Lord charges the fault: You will not come unto me that you may have life, John v. 40. I would have gathered you, and you would not. (3.) Those who are saved must come to the knowledge of the truth, for this is God's appointed way to save sinners. Without knowledge the heart cannot be good; if we do not know the truth, we cannot be ruled by it. (4.) It is observable that the unity of God is asserted, and joined with the unity of the Mediator; and the church of Rome might as well maintain a plurality of gods as a plurality of mediators. (5.) He that is a Mediator in the New-Testament sense, gave himself a ransom. Vain then is the pretence of the Romanists that there is but one Mediator of satisfaction, but many of intercession; for, according to Paul, Christ's giving himself a ransom was a necessary part of the Mediator's office; and indeed this lays the foundation for his intercession. (6.) Paul was ordained a minister, to declare this to the Gentiles, that Christ is the one Mediator between God and men, who gave himself a ransom for all. This is the substance of which all ministers are to preach, to the end of the world; and Paul magnified his office, as he was the apostle of the Gentiles, Rom. xi. 13. (7.) Ministers must preach the truth, what they apprehend to be so, and they must believe it themselves; they are, like our apostle, to preach in faith and verity, and they must also be faithful and trusty.

III. A direction how to pray, v. 8. 1. Now, under the gospel, prayer is not to be confined to any one particular house of prayer, but men must pray every where: no place is amiss for prayer, no place more acceptable to God than another, John iv. 21. Pray every where. We must pray in our closets, pray in our families, pray at our meals, pray when we are on journeys, and pray in the solemn assemblies, whether more public or private. 2. It is the will of God that in prayer we should lift up holy hands: Lifting up holy hands, or pure hands, pure from the pollution of sin, washed in the fountain opened for sin and uncleanness. I will wash my hands, &c., Ps. xxvi. 6. 3. We must pray in charity: Without wrath, or malice, or anger at any person. 4. We must pray in faith without doubting (Jam. i. 6), or, as some read it, without disputing, and then it falls under the head of charity.
Adam Clarke: Commentary on the Bible - 1831
2:1: I exhort - that, first of all - Prayer for the pardon of sin, and for obtaining necessary supplies of grace, and continual protection from God, with gratitude and thanksgiving for mercies already received, are duties which our sinful and dependent state renders absolutely necessary; and which should be chief in our view, and first of all performed. It is difficult to know the precise difference between the four words used here by the apostle. They are sometimes distinguished thus: -
Supplications - Δεησεις· Prayers for averting evils of every kind.
Prayers - Προσευχας· Prayers for obtaining the good things, spiritual and temporal, which ourselves need.
Intercessions - Εντευξεις· Prayers in behalf of others.
Giving of thanks - Ευχαριστιας· Praises to God, as the parent of all good, for all the blessings which we and others have received. It is probable that the apostle gives directions here for public worship; and that the words may be thus paraphrased: "Now, I exhort first of all that, in the public assemblies, deprecations of evils, and supplications for such good things as are necessary, and intercessions for their conversion, and thanksgiving for mercies, be offered in behalf of all men - for heathens as well as for Christians, and for enemies as well as for friends." See Macknight.
Albert Barnes: Notes on the Bible - 1834
2:1: I exhort, therefore - Margin, "desire." The word exhort, however, better expresses the sense of the original. The exhortation here is not addressed particularly to Timothy, but relates to all who were called to lead in public prayer; Ti1 2:8. This exhortation, it may be observed, is inconsistent with the supposition that a liturgy was then in use, or with the supposition that there ever would be a liturgy - since, in that case, the objects to be prayed for would be prescribed. How singular would it be now for an Episcopal bishop to "exhort" his presbyters to pray "for the President of the United States and for all who are in authority." When the prayer is prescribed, do they not do this as a matter of course?
First of all - That is, as the first duty to be enjoined; the thing that is to be regarded with primary concern; compare Luk 12:1; Pe2 1:20. It does not mean that this was to be the first thing in public worship in the order of time, but that it was to be regarded as a duty of primary importance. The duty of praying for the salvation of the whole world was not to be regarded as a subordinate and secondary thing.
Supplications - It is not entirely easy to mark the difference in the meaning of the words used here, and it is not essential. They all relate to prayer, and refer only to the different parts of prayer, or to distinct classes of thought and desire which come before the mind in pleading for others. On the difference between the words supplications and prayers, see notes on Heb 5:7.
Intercessions - The noun used occurs only in this place and in Ti1 4:5, of this Epistle. The verb, however ἐντυγχάνω entungchanō, occurs in Act 25:4; Rom 8:27, Rom 8:34; Rom 11:2; Heb 7:25. See the meaning explained in the Rom 8:26 note; Heb 7:25 note. There is one great Intercessor between God and man, who pleads for our salvation on the ground of what he himself has done, but we are permitted to intercede for others, not on the ground of any merit which they or we possess, but on the ground of the merit of the great Advocate and Intercessor. It is an inestimable privilege to be permitted to plead for the salvation of our fellow-men.
Giving of thanks - That is, in behalf of others. We ought to give thanks for the mercy of God to ourselves; it is right and proper also that we should give thanks for the goodness of God to others. We should render praise that there is a way of salvation provided; that no one is excluded from the offer of mercy; and that God is using so many means to call lost sinners to himself.
For all men - Prayers should be made for all people - for all need the grace and mercy of God; thanks should be rendered for all, for all may be saved. Does not this direction imply that Christ died for all mankind? How could we give thanks in their behalf if there were no mercy for them, and no way had been provided by which they could be saved? It may be observed here, that the direction to pray and to give thanks for all people, showed the large and catholic nature of Christianity. It was opposed entirely to the narrow and bigoted feelings of the Jews, who regarded the whole Gentile world as excluded from covenant mercies, and as having no offer of life. Christianity threw down all these barriers, and all people are on a level; and since Christ has died for all, there is ample ground for thanksgiving and praise in behalf of the whole human race.
See Supplementary note, Co2 5:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: exhort: or, desire, Co2 8:6; Eph 3:13; Heb 6:11
first: Co1 15:3
supplications: Ti1 5:5; Gen 18:23-32; Kg1 8:41-43; Psa 67:1-4, Psa 72:19; Mat 6:9, Mat 6:10; Jam 5:16
and: Rom 1:8, Rom 6:17; Eph 5:20; Phi 1:3; Th2 1:3
all men: Ti1 2:4; Act 17:30; Th1 3:12; Ti2 2:24; Tit 2:11, Tit 3:2
John Gill
I exhort therefore, that first of all,.... The two principal parts of public worship, being the ministry of the word and prayer; and the apostle having insisted on the former, in the preceding chapter, in which he orders Timothy to charge some that they teach no other doctrine than that of the Gospel, gives an account of his own ministry, and call to it, and of the glorious Gospel of the blessed God, which was committed to his trust, and stirs up Timothy to the faithful and diligent discharge of his work and office; now proceeds to the latter, to prayer, and exhorts unto it; either Timothy in particular, for so read the Syriac, Arabic, and Ethiopic versions, "I exhort thee", or "desire thee"; or else the church in general; unless it should rather be thought to be a charge to Timothy to exhort, and so Beza's Claromontane copy reads, "exhort thou therefore": but it is commonly considered as an exhortation of the apostle's, which he was very urgent in: it was what lay much upon his mind, and he was greatly desirous that it should be attended unto; for so the words may be read, "I exhort first of all", or before all things; of all things he had to say, this was the chief, or it was what he would have principally and chiefly done by others: for this does not so much regard the order of time, that prayer should be made early in the morning, in the first place, before anything else is done, and particularly before preaching, which seems to have been the custom of the primitive saints, Acts 4:31 but the pre-eminence and superior excellency of it; though the words may be rendered, "I exhort, that first, the supplications of all be made": and so may regard public prayer, the prayer of the whole church, in distinction from private prayer, or the prayer of a single person; which is expressed by different words,
supplications, prayers, intercessions, and giving of thanks: the first of these, "supplications", signifies such petitions for things that are wanted by men, either by themselves or others; and that either for their bodies or souls, as food and raiment for the one, and discoveries of pardoning love, supplies of grace, spiritual peace, comfort, &c. for the other: and the second word, "prayers", signifies good wishes and desires, directed and expressed to God for things that are in themselves to be wished for, and desired of God, either for ourselves or others: and the next word, "intercessions", intends either complaints exhibited in prayer against others that have done injuries; or prayers put up for others, either for the averting of evil from them, or for the bestowing some good thing on them: and the last word, "thanksgivings", with which requests should always be made known to God, designs that branch of prayer in which thanks are given to God for mercies received, whether temporal or spiritual: and these are to
be made for all men; not only for all the saints, for all the churches of Christ, and, ministers of the Gospel; nor only for near relations and friends, according to the flesh; but for all the inhabitants of the country and city in which men dwell, the peace and prosperity of which are to be prayed for; yea, for enemies, and such as reproach, persecute, and despitefully use the saints, even for all sorts of men, Jews and Gentiles, rich and poor, high and low, bond and free, good men and bad men: for it cannot be understood of every individual that has been, is, or shall be in the world; millions of men are dead and gone, for whom prayer is not to be made; many in hell, to whom it would be of no service; and many in heaven, who stand in no need of it; nor is prayer to be made for such who have sinned the sin unto death, 1Jn 5:16 besides, giving of thanks, as well as prayers, are to be made for all men; but certainly the meaning is not, that thanks should be given for wicked men, for persecutors, and particularly for a persecuting Nero, or for heretics, and false teachers, such as Hymenaeus and Alexander, whom the apostle had delivered to Satan. But the words must be understood of men of all sorts, of every rank and quality, as the following verse shows.
2:22:2: մանաւանդ վասն թագաւորա՛ց եւ ամենայն իշխանաց. զի խաղաղութեա՛մբ եւ հանդարտութեամբ վարեսցուք զկեանս մեր, ամենայն աստուածպաշտութեամբ եւ սրբութեամբ։
2 մանաւանդ թագաւորների եւ բոլոր իշխանաւորների համար, որպէսզի խաղաղութեամբ եւ հանդարտութեամբ վարենք մեր կեանքը, կատարեալ աստուածապաշտութեամբ եւ սրբութեամբ[9].[9] 9. Յունարէնը սրբութեամբ բառի փոխարէն ունի պարկեշտութեամբ:
2 Մանաւանդ թագաւորներուն եւ իշխաններուն համար, որպէս զի խաղաղ ու հանդարտ կեանք վարենք կատարեալ աստուածպաշտութիւնով ու պարկեշտութիւնով։
[5]մանաւանդ վասն թագաւորաց եւ ամենայն իշխանաց, զի խաղաղութեամբ եւ հանդարտութեամբ վարեսցուք զկեանս մեր ամենայն աստուածպաշտութեամբ եւ սրբութեամբ:

2:2: մանաւանդ վասն թագաւորա՛ց եւ ամենայն իշխանաց. զի խաղաղութեա՛մբ եւ հանդարտութեամբ վարեսցուք զկեանս մեր, ամենայն աստուածպաշտութեամբ եւ սրբութեամբ։
2 մանաւանդ թագաւորների եւ բոլոր իշխանաւորների համար, որպէսզի խաղաղութեամբ եւ հանդարտութեամբ վարենք մեր կեանքը, կատարեալ աստուածապաշտութեամբ եւ սրբութեամբ[9].
[9] 9. Յունարէնը սրբութեամբ բառի փոխարէն ունի պարկեշտութեամբ:
2 Մանաւանդ թագաւորներուն եւ իշխաններուն համար, որպէս զի խաղաղ ու հանդարտ կեանք վարենք կատարեալ աստուածպաշտութիւնով ու պարկեշտութիւնով։
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2:22: за царей и за всех начальствующих, дабы проводить нам жизнь тихую и безмятежную во всяком благочестии и чистоте,
2:2  ὑπὲρ βασιλέων καὶ πάντων τῶν ἐν ὑπεροχῇ ὄντων, ἵνα ἤρεμον καὶ ἡσύχιον βίον διάγωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι.
2:2. ὑπὲρ (over) βασιλέων (of-rulers-of) καὶ (and) πάντων ( of-all ) τῶν (of-the-ones) ἐν (in) ὑπεροχῇ (unto-a-holding-over) ὄντων , ( of-being ,"ἵνα (so) ἤρεμον (to-tranquilled) καὶ (and) ἡσύχιον (to-quiesced-belonged) βίον (to-substained) διάγωμεν (we-might-lead-through) ἐν (in) πάσῃ (unto-all) εὐσεβείᾳ (unto-a-goodly-revering-of) καὶ (and) σεμνότητι. (unto-a-solemness)
2:2. pro regibus et omnibus qui in sublimitate sunt ut quietam et tranquillam vitam agamus in omni pietate et castitateFor kings and for all that are in high station: that we may lead a quiet and a peaceable life in all piety and chastity.
2. for kings and all that are in high place; that we may lead a tranquil and quiet life in all godliness and gravity.
For kings, and [for] all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty:

2: за царей и за всех начальствующих, дабы проводить нам жизнь тихую и безмятежную во всяком благочестии и чистоте,
2:2  ὑπὲρ βασιλέων καὶ πάντων τῶν ἐν ὑπεροχῇ ὄντων, ἵνα ἤρεμον καὶ ἡσύχιον βίον διάγωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι.
2:2. pro regibus et omnibus qui in sublimitate sunt ut quietam et tranquillam vitam agamus in omni pietate et castitate
For kings and for all that are in high station: that we may lead a quiet and a peaceable life in all piety and chastity.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Дабы проводить нам жизнь тихую... Это является не целью молитвы - молитва совершается, собственно, о спасении царей и начальников, в этом именно ее прямая цель, - а результатом, плодом такой молитвы. Но во всяком случае апостол не запрещает христианам иметь в виду при совершении означенной молитвы и такой благоприятный результат ее для них самих. И пятая заповедь требует почитания родителей между прочим и ввиду того, что от этого будет польза самому почитающему: "да благо тебе будет...". (ср. 1Пет. III:9).

Во всяком благочестии и чистоте. Христиане должны не только достигать жизни тихой, спокойной, но и стремиться к тому, чтобы жизнь их была благочестивая и достойная их высокого звания (чистота - в достоинстве, с достоинством - semnothV).
Adam Clarke: Commentary on the Bible - 1831
2:2: For kings - As it is a positive maxim of Christianity to pray for all secular governors, so it has ever been the practice of Christians. When St. Cyprian defended himself before the Roman proconsul, he said: Hunc (Deum) deprecamur-pro nobis et pro omnibus hominibus; et pro incolumitate ipsorum Imperatorum. "We pray to God, not only for ourselves, but for all mankind, and particularly for the emperors." Tertullian, in his Apology, is more particular: Oramus pro omnibus Imperatoribus, vitam illis prolixam, imperium securum, domum tutam, exercitus fortes, senatum fidelem, populum probum, orbem quietum, et quaecunque hominis et Caesaris vota sunt. Apol., cap. 30. "We pray for all the emperors, that God may grant them long life, a secure government, a prosperous family, vigorous troops, a faithful senate, an obedient people; that the whole world may be in peace; and that God may grant, both to Caesar and to every man, the accomplishment of their just desires."
So Origen: Ευχομεθα τους βασιλεις και αρχοντας μετα της βασιλικης δυναμεως και σωφρονα τον λογισμον εχοντας εὑρεθηναι. Cont. Cels., lib. viii. "We pray for kings and rulers, that with their royal authority they may be found possessing a wise and prudent mind." Indeed they prayed even for those by whom they were persecuted. If the state be not in safety, the individual cannot be secure; self-preservation, therefore, should lead men to pray for the government under which they live. Rebellions and insurrections seldom terminate even in political good; and even where the government is radically bad, revolutions themselves are most precarious and hazardous. They who wish such commotions would not be quiet under the most mild and benevolent government.
That we may lead a quiet and peaceable life - We thus pray for the government that the public peace may be preserved. Good rulers have power to do much good; we pray that their authority may be ever preserved and well directed. Bad rulers have power to do much evil; we pray that they may be prevented from thus using their power. So that, whether the rulers be good or bad, prayer for them is the positive duty of all Christians; and the answer to their prayers, in either ease, will be the means of their being enabled to lead a quiet and peaceable life in all godliness and honesty.
Albert Barnes: Notes on the Bible - 1834
2:2: For kings - On the respect due to rulers, see the notes on Rom 13:1-7. The meaning here is, that while all people should be the subjects of prayer, those should be particularly remembered before the throne of grace who are in authority. The reason is, that so much depends on their character and plans; that the security of life, liberty, and property, depends so much on them. God has power to influence their hearts, and to incline them to what is just and equal; and hence we should pray that a divine influence may descend upon them. The salvation of a king is of itself of no more importance than that of a peasant or a slave; but the welfare of thousands may depend on him, and hence he should be made the special subject of prayer.
All that are in authority - Margin, or, "eminent place." This does not necessarily mean those who hold office, but refers to any of elevated rank. The happiness of all who are under their control depends greatly on them, and hence we should pray for them that they may be converted people, and inclined to do that which is right.
That we may lead a quiet and peaceable life - That their hearts may be so inclined to what is right that they may protect us in the enjoyment of religion, and that we may not be opposed or harassed by persecution. This does not mean that their protection would dispose us to lead quiet and peaceful lives, but that under their protection we may be saved from oppression on account of our religion. Christians are disposed of themselves to be peaceful and orderly; they ask of their rulers only that they may not be harassed in the enjoyment of their rights.
In all godliness and honesty - In the practice of all our duties toward God, and of all the duties which we owe to people. The word godliness here denotes piety - or the duty which we owe to God; the word honesty refers to our duties to our fellow-men. The Christian asks from civil rulers such protection that; he maybe enabled quietly to perform both these classes of duties.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: kings: Ezr 6:10; Neh 1:11; Psa 20:1-4, Psa 72:1; Jer 29:7
for all: Rom 13:1-7; Pe1 2:13
authority: or, eminent place
that: Gen 49:14, Gen 49:15; Sa2 20:19; Pro 24:21; Ecc 3:12, Ecc 3:13, Ecc 8:2-5; Rom 12:18; Th1 4:11; Heb 12:14
all godliness: Luk 1:6, Luk 2:25; Act 10:22, Act 24:16; Phi 4:8; Tit 2:10-14; Pe1 2:9-13; Pe2 1:3-7
Geneva 1599
For kings, and [for] all that are in authority; (2) that we may lead a quiet and peaceable life in all godliness and (a) honesty.
(2) An argument taken of the end: that is, because magistrates are appointed to this end, that men might peaceably and quietly live in all godliness and honesty: and therefore we must commend them especially to God, that they may faithfully execute so necessary an office.
(a) This word includes every type of duty, which is to be used by men in all their affairs.
John Gill
For kings, and for all that are in authority,.... For supreme governors, as the emperor of Rome, and kings of particular nations; and for all sub-governors, or inferior magistrates, as procurators or governors of provinces, and proconsuls, and the like; all that were in high places, and acted under the authority of those that were supreme; these are particularly mentioned, the then governors, whether supreme or subordinate, who were avowed enemies, and violent persecutors of the saints; and it might be a scruple with some of them, whether they should pray for them, and therefore the apostle enjoins it; and this in opposition to the notions and practices of the Jews, who used to curse the Heathens, and pray for none but for themselves, and those of their own nation:
that we may lead a quiet and peaceable life, in all godliness and honesty; which does not merely design the end of civil government by kings and magistrates, which is to preserve the peace and quiet of the commonwealth; to protect the persons and properties of men, that they may possess their own undisturbed; and to secure to them their civil and religious rights and liberties, that they may have the free use and exercise of religion, signified by "all godliness"; and to encourage morality and virtue, expressed by "honesty"; and so is an argument for prayer, taken from the advantage of civil government: nor does this clause only point out the duty of saints to live peaceably under the government they are, and not disturb it; to mind only their religious exercises among themselves, and behave honestly and morally among men, as they generally speaking are, the quiet in the land; but also expresses the thing to be prayed for; and the sense is, that since the hearts of kings are in the hands of the Lord, and he can turn them as he pleases, prayer should be made to him for them, that he would either convert them, and bring them to the knowledge of the truth, they now persecuted; or at least so dispose their hearts and minds, that they might stop the persecution, and so saints might live peaceably under them, enjoy their religious liberty, and be encouraged in their moral conversation. The Arabic version renders it, "that they may be preserved": that is, kings, and all in authority. It is a saying of R. Hananiah, or Ananias, the sagan of the priests (s),
"pray for the peace or safety of the kingdom (one of their commentators on it adds (t), even of the nations of the world, which is remarkable, and agrees with the exhortation of the apostle); for if there was no fear of that, men would devour one another alive.''
(s) Pirke Abot, c. 3. sect. 2. (t) Bartenora in Pirke Abot, c. 3. sect. 2.
John Wesley
For all that are in authority - Seeing even the lowest country magistrates frequently do much good or much harm. God supports the power of magistracy for the sake of his own people, when, in the present state of men, it could not otherwise be kept up in any nation whatever. Godliness - Inward religion; the true worship of God. Honesty - A comprehensive word taking in the whole duty we owe to our neighbour.
Robert Jamieson, A. R. Fausset and David Brown
For kings--an effectual confutation of the adversaries who accused the Christians of disaffection to the ruling powers (Acts 17:7; Rom 13:1-7).
all . . . in authority--literally, "in eminence"; in stations of eminence. The "quiet" of Christians was often more dependent on subordinate rulers, than on the supreme king; hence, "all . . . in authority" are to be prayed for.
that we may lead--that we may be blessed with such good government as to lead . . . ; or rather, as Greek, "to pass" or "spend." The prayers of Christians for the government bring down from heaven peace and order in a state.
quiet--not troubled from without.
peaceable--"tranquil"; not troubled from within [OLSHAUSEN]. "He is peaceable (Greek) who makes no disturbance; he is quiet (Greek) who is himself free from disturbance" [TITTMANN].
in all godliness--"in all (possible . . . requisite) piety" [ALFORD]. A distinct Greek word, Ti1 2:10, expresses "godliness."
honesty--Greek, "gravity" (Tit 2:2, Tit 2:7), "decorum," or propriety of conduct. As "piety" is in relation to God, "gravity" is propriety of behavior among men. In the Old Testament the Jews were commanded to pray for their heathen rulers (Ezra 6:10; Jer 29:7). The Jews, by Augustus' order, offered a lamb daily for the Roman emperor, till near the destruction of Jerusalem. The Jewish Zealots, instigated by Eleazar, caused this custom to cease [JOSEPHUS, Wars of the Jews, 2.17], whence the war originated, according to JOSEPHUS.
2:32:3: Զի ա՛յն է բարի եւ ընդունելի առաջի Փրկչին մերոյ Աստուծոյ.
3 ա՛յդ է բարին եւ ընդունելին մեր Փրկչի՝ Աստծու առաջ:
3 Վասն զի այն է աղէկը ու ընդունելին մեր Փրկիչ Աստուծոյն առջեւ։
Զի այն է բարի եւ ընդունելի առաջի Փրկչին մերոյ Աստուծոյ:

2:3: Զի ա՛յն է բարի եւ ընդունելի առաջի Փրկչին մերոյ Աստուծոյ.
3 ա՛յդ է բարին եւ ընդունելին մեր Փրկչի՝ Աստծու առաջ:
3 Վասն զի այն է աղէկը ու ընդունելին մեր Փրկիչ Աստուծոյն առջեւ։
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2:33: ибо это хорошо и угодно Спасителю нашему Богу,
2:3  τοῦτο καλὸν καὶ ἀπόδεκτον ἐνώπιον τοῦ σωτῆρος ἡμῶν θεοῦ,
2:3. τοῦτο (The-one-this) καλὸν (seemly) καὶ (and) ἀπόδεκτον (receivable-off) ἐνώπιον (in-looked) τοῦ (of-the-one) σωτῆρος (of-a-savior) ἡμῶν (of-us) θεοῦ, (of-a-Deity,"
2:3. hoc enim bonum est et acceptum coram salutari nostro DeoFor this is good and acceptable in the sight of God our Saviour,
3. This is good and acceptable in the sight of God our Saviour;
For this [is] good and acceptable in the sight of God our Saviour:

3: ибо это хорошо и угодно Спасителю нашему Богу,
2:3  τοῦτο καλὸν καὶ ἀπόδεκτον ἐνώπιον τοῦ σωτῆρος ἡμῶν θεοῦ,
2:3. hoc enim bonum est et acceptum coram salutari nostro Deo
For this is good and acceptable in the sight of God our Saviour,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Это - т. е. такие молитвы за всех людей.

Хорошо - (kalon), т. е. прекрасно с нравственной точки зрения и вообще прекрасно (ср. 1Тим. I:8; III:1, 7, 13: и др.).
Adam Clarke: Commentary on the Bible - 1831
2:3: This is good and acceptable - Prayer for all legally constituted authorities is good in itself, because useful to ourselves and to the public at large, and it is acceptable in the sight of God our Savior; and this is its highest sanction and its highest character: it is good; it is well pleasing to God.
Albert Barnes: Notes on the Bible - 1834
2:3: For this is good and acceptable - That is, it is good and acceptable to God that we should pray for all people. The reason is, that he desires their salvation, and hence it is agreeable to him that we should pray for it. If there were no provision made for their salvation, or if he was unwilling that they should be saved, it could not be agreeable to him that we should offer prayer for them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: this: Ti1 5:4; Rom 12:1, Rom 12:2, Rom 14:18; Eph 5:9, Eph 5:10; Phi 1:11, Phi 4:18; Col 1:10; Th1 4:1; Heb 13:16; Pe1 2:5, Pe1 2:20
God: Ti1 1:1; Isa 45:21; Luk 1:47; Ti2 1:9
Geneva 1599
(3) For this [is] good and acceptable in the sight of God our Saviour;
(3) Another argument, why churches or congregations ought to pray for all men, without any difference of nation, type, age, or order: that is, because the Lord by calling of all types, indeed sometimes those that are the greatest enemies to the Gospel, will have his Church gathered together after this manner, and therefore prayer is to be made for all.
John Gill
For this is good and acceptable in the sight of God our Saviour. Not only to live peaceably and quietly under the government men are, since that is the ordination of God, and to live soberly, righteously, and godly, which his grace teaches; but to pray for all sorts of men, and for those who are set in the highest place of government, even though enemies and persecutors: this is good in itself, and in the sight of an omniscient God, who sees not as man seeth; and it is acceptable unto him through Jesus Christ, by whom every sacrifice of prayer or praise is so; for by God our Saviour is meant God the Father, who is the Saviour of all men, in a way of providence, and the Saviour of all the elect in a way of special grace; See Gill on Ti1 2:1.
John Wesley
For this - That we pray for all men. Do you ask, "Why are not more converted?" We do not pray enough. Is acceptable in the sight of God our Saviour - Who has actually saved us that believe, and willeth all men to be saved. It is strange that any whom he has actually saved should doubt the universality of his grace!
Robert Jamieson, A. R. Fausset and David Brown
this--praying for all men.
in the sight of God--not merely before men, as if it were their favor that we sought (2Cor 8:21).
our Saviour--a title appropriate to the matter in hand. He who is "our Saviour" is willing that all should be saved (Ti1 2:4; Rom 5:18); therefore we should meet the will of God in behalf of others, by praying for the salvation of all men. More would be converted if we would pray more. He has actually saved us who believe, being "our Saviour." He is willing that all should be saved, even those who do not as yet believe, if they will believe (compare Ti1 4:10; Tit 2:11).
2:42:4: որ զամենայն մարդիկ կամի՛ զի կեցցեն՝ եւ ՚ի գիտութիւն ճշմարտութեան եկեսցեն[4905]։ [4905] Ոմանք. Զամենայն մարդ կամի... ճշմարտութեանն եկես՛՛։
4 Նա կամենում է, որ բոլոր մարդիկ փրկուեն եւ հասնեն ճշմարտութեան գիտութեանը.
4 Աստուած կ’ուզէ որ բոլոր մարդիկ փրկուին ու ճշմարտութիւնը ճանչնան։
որ զամենայն մարդիկ կամի զի կեցցեն եւ ի գիտութիւն ճշմարտութեան եկեսցեն:

2:4: որ զամենայն մարդիկ կամի՛ զի կեցցեն՝ եւ ՚ի գիտութիւն ճշմարտութեան եկեսցեն[4905]։
[4905] Ոմանք. Զամենայն մարդ կամի... ճշմարտութեանն եկես՛՛։
4 Նա կամենում է, որ բոլոր մարդիկ փրկուեն եւ հասնեն ճշմարտութեան գիտութեանը.
4 Աստուած կ’ուզէ որ բոլոր մարդիկ փրկուին ու ճշմարտութիւնը ճանչնան։
zohrab-1805▾ eastern-1994▾ western am▾
2:44: Который хочет, чтобы все люди спаслись и достигли познания истины.
2:4  ὃς πάντας ἀνθρώπους θέλει σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν.
2:4. ὃς (which) πάντας ( to-all ) ἀνθρώπους (to-mankinds) θέλει (it-determineth) σωθῆναι (to-have-been-saved) καὶ (and) εἰς (into) ἐπίγνωσιν (to-an-acquainting-upon) ἀληθείας (of-an-un-secluding-of) ἐλθεῖν. (to-have-had-came)
2:4. qui omnes homines vult salvos fieri et ad agnitionem veritatis venireWho will have all men to be saved and to come to the knowledge of the truth.
4. who willeth that all men should be saved, and come to the knowledge of the truth.
Who will have all men to be saved, and to come unto the knowledge of the truth:

4: Который хочет, чтобы все люди спаслись и достигли познания истины.
2:4  ὃς πάντας ἀνθρώπους θέλει σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν.
2:4. qui omnes homines vult salvos fieri et ad agnitionem veritatis venire
Who will have all men to be saved and to come to the knowledge of the truth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Спаслись - не только в будущей жизни, но также и здесь, на земле, приняв евангельское учение (ср. 2Тим. I:9).

Истины - спасительного, истинного учения, предложенного людям Господом Иисусом Христом.
Adam Clarke: Commentary on the Bible - 1831
2:4: Who will have all men to be saved - Because he wills the salvation of all men; therefore, he wills that all men should be prayed for. In the face of such a declaration, how can any Christian soul suppose that God ever unconditionally and eternally reprobated any man? Those who can believe so, one would suppose, can have little acquaintance either with the nature of God, or the bowels of Christ.
And to come unto the knowledge of the truth - The truth - the Gospel of Christ, should be proclaimed to them; and it is the duty of all who know it, to diffuse it far and wide, and when it is made known, then it is the duty of those who hear it to acknowledge and receive it. This is the proper import of the original word, that they may come, εις επιγνωσιν αληθειας, to the acknowledgment of the truth - that they may receive it as the truth, and make it the rule of their faith, the model and director of their life and actions.
Albert Barnes: Notes on the Bible - 1834
2:4: Who will have all men to be saved - That is, it is in accordance with his nature, his feelings, his desires. The word "will" cannot be taken here in the absolute sense, denoting a decree like that by which he willed the creation of the world, for then it would certainly be done. But the word is often used to denote a desire, wish, or what is in accordance with the nature of anyone. Thus it may be said of God that he "wills" that his creatures may be happy - because it is in accordance with his nature, and because he has made abundant provision for their happiness - though it is not true that he wills it in the sense that he exerts his absolute power to make them happy. God wills that sickness should be relieved, and sorrow mitigated, and that the oppressed should go free, because it is agreeable to his nature; though it is not true that he wills it in the sense that he exerts his absolute power to produce it. A parent wills the welfare of his child. It is in accordance with his nature, his feelings, his desires; and he makes every needful arrangement for it. If the child is not virtuous and happy, it is his own fault. So God wills that all people should be saved. It would be in accordance with his benevolent nature. He has made ample provision for it. He uses all proper means to secure their salvation. He uses no positive means to pRev_ent it, and if they are not saved it will be their own fault. For places in the New Testament where the word here translated "will" (θέλω thelō), means to desire or wish, see Luk 8:20; Luk 23:8; Joh 16:19; Gal 4:20; Mar 7:24; Co1 7:7; Co1 11:3; Co1 14:5; Mat 15:28. This passage cannot mean, as many have supposed, that God wills that all kinds of people should be saved, or that some sinners of every rank and class may be saved, because:
(1) the natural and obvious interpretation of the language is opposed to such a sense. The language expresses the desire that "all men" should be saved, and we should not depart from the obvious sense of a passage unless necessity requires it.
(2) prayer and thanksgiving Ti1 2:1 are directed to be offered, not for some of all ranks and conditions, but for all mankind. No exception is made, and no direction is given that we should exclude any of the race from the expressions of our sympathy, and from an interest in our supplications. The reason given here for that prayer is, that God desires that all people should be saved. But how could this be a reason for praying for all, if it means that God desired only the salvation of some of all ranks?
(3) in Ti1 2:5-6 the apostle gives reasons showing that God wished the salvation of all people, and those reasons are such as to prove that the language here is to be taken in the most unlimited sense. Those reasons are:
(a) that there is one God over all, and one Mediator between God and people - showing that God is the Father of all, and has the same interest in all; and,
(b) that Christ gave himself a ransom for all - showing that God desired their salvation.
This verse proves:
(1) that salvation is provided for all - for if God wished all people to be saved, he would undoubtedly make provision for their salvation; and if he had not made such provision, it could not be said that he desired their salvation, since no one can doubt that he has power to provide for the salvation of all;
(2) that salvation should be offered to all people - for if God desires it, it is right for his ministers to announce that desire, and if he desires it, it is not proper for them to announce anything contrary to this;
(3) that people are to blame if they are not saved.
If God did not wish their salvation, and if he had made no provision for it, they could not be to blame if they rejected the gospel. If God wishes it, and has made provision for it, and they are not saved, the sin must be their own - and it is a great sin, for there is no greater crime which a man can commit than to destroy his own soul, and to make himself the eternal enemy of his Maker.
And to come unto the knowledge of the truth - The truth which God has Rev_ealed; the "truth as it is in Jesus." notes, Eph 4:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: will: Isa 45:22, Isa 49:6, Isa 55:1; Eze 18:23, Eze 18:32, Eze 33:11; Luk 14:23; Joh 3:15-17; Joh 6:37; Rom 3:29, Rom 3:30; Co2 5:17-19; Th1 2:15, Th1 2:16; Tit 2:11; Pe2 3:9
and: Mat 28:19; Mar 16:15; Luk 24:47; Rom 10:12-15; Rev 14:6
the knowledge: Isa 53:11; Hab 2:14; Luk 1:77; Joh 14:6, Joh 17:17; Ti2 2:25, Ti2 3:7; Heb 10:26
John Gill
Who will have all men to be saved,.... The salvation which God wills that all men should enjoy, is not a mere possibility of salvation, or a mere putting them into a salvable state; or an offer of salvation to them; or a proposal of sufficient means of it to all in his word; but a real, certain, and actual salvation, which he has determined they shall have; and is sure from his own appointment, from the provision of Christ as a Saviour for them, from the covenant of grace, in which everything is secured necessary for it, and from the mission of Christ to effect it, and from its being effected by him: wherefore the will of God, that all men should be saved, is not a conditional will, or what depends on the will of man, or on anything to be performed by him, for then none might be saved; and if any should, it would be of him that willeth, contrary to the express words of Scripture; but it is an absolute and unconditional will respecting their salvation, and which infallibly secures it: nor is it such a will as is distinguishable into antecedent and consequent; with the former of which it is said, God wills the salvation of all men, as they are his creatures, and the work of his hands; and with the latter he wills, or not wills it, according to their future conduct and behaviour; but the will of God concerning man's salvation is entirely one, invariable, unalterable, and unchangeable: nor is it merely his will of approbation or complacency, which expresses only what would be grateful and well pleasing, should it be, and which is not always fulfilled; but it is his ordaining, purposing, and determining will, which is never resisted, so as to be frustrated, but is always accomplished: the will of God, the sovereign and unfrustrable will of God, has the governing sway and influence in the salvation of men; it rises from it, and is according to it; and all who are saved God wills they should be saved; nor are any saved, but whom he wills they should be saved: hence by all men, whom God would have saved, cannot be meant every individual of mankind, since it is not his will that all men, in this large sense, should be saved, unless there are two contrary wills in God; for there are some who were before ordained by him unto condemnation, and are vessels of wrath fitted for destruction; and it is his will concerning some, that they should believe a lie, that they all might be damned; nor is it fact that all are saved, as they would be, if it was his will they should; for who hath resisted his will? but there is a world of ungodly men that will be condemned, and who will go into everlasting punishment: rather therefore all sorts of men, agreeably to the use of the phrase in Ti1 2:1 are here intended, kings and peasants, rich and poor, bond and free, male and female, young and old, greater and lesser sinners; and therefore all are to be prayed for, even all sorts of men, because God will have all men, or all sorts of men, saved; and particularly the Gentiles may be designed, who are sometimes called the world, the whole world, and every creature; whom God would have saved, as well as the Jews, and therefore Heathens, and Heathen magistrates, were to be prayed for as well as Jewish ones. Moreover, the same persons God would have saved, he would have also
come to the knowledge of the truth: of Christ, who is the truth, and to faith in him, and of all the truth of the Gospel, as it is in Jesus; not merely to a notional knowledge of it, which persons may arrive unto, and not be saved, but a spiritual and experimental knowledge of it; and all that are saved are brought to such a knowledge, which is owing to the sovereign will and good pleasure of God, who hides the knowledge of Gospel truths from the wise and prudent, and reveals them to babes: whence it appears, that it is not his will with respect to every individual of mankind; that they should thus come to the knowledge of the truth; for was it his will they should, he would, no doubt, give to every man the means of it, which he has not, nor does he; he suffered all nations to walk in their own ways, and overlooked their times of ignorance, and sent no message nor messenger to inform them of his will; he gave his word to Jacob, and his statutes unto Israel only; and the Gospel is now sent into one part of the world, and not another; and where it does come, it is hid to the most; many are given up to strong delusions to believe a lie, and few are savingly and experimentally acquainted with the truths of the Gospel; though all that are saved are brought to the knowledge of such truths as are necessary to salvation; for they are chosen to it through sanctification of the Spirit, and belief of the truth.
John Wesley
Who willeth seriously all men - Not a part only, much less the smallest part. To be saved - Eternally. This is treated of, Ti1 2:5-6. And, in order thereto, to come - They are not compelled. To the knowledge of the truth - Which brings salvation. This is treated of, Ti1 2:6-7.
Robert Jamieson, A. R. Fausset and David Brown
"Imitate God." Since He wishes that all should be saved, do you also wish it; and if you wish it, pray for it. For prayer is the instrument of effecting such things [CHRYSOSTOM]. Paul does not say, "He wishes to save all"; for then he would have saved all in matter of fact; but "will have all men to be saved," implies the possibility of man's accepting it (through God's prevenient grace) or rejecting it (through man's own perversity). Our prayers ought to include all, as God's grace included all.
to come--They are not forced.
unto the knowledge--Greek, "the full knowledge" or "recognition" (See on 1Cor 13:12; Phil 1:9).
the truth--the saving truth as it is in, and by, Jesus (Jn 17:3, Jn 17:17).
2:52:5: Զի մի է Աստուած, եւ մի միջնո՛րդ Աստուծոյ եւ մարդկան՝ մա՛րդ Յիսուս Քրիստոս[4906]. [4906] Ոմանք. Քանզի մի է Աստուած... մարդն Յիսուս Քրիստոս։
5 քանզի մէ՛կ Աստուած կայ եւ մէ՛կ միջնորդ՝ Աստծու եւ մարդկանց միջեւ. Յիսուս Քրիստոս՝ մարդը,
5 Քանզի մէ՛կ Աստուած կայ ու մէ՛կ միջնորդ Աստուծոյ ու մարդոց մէջտեղ, Քրիստոս Յիսուս մարդը,
Զի մի է Աստուած, եւ մի միջնորդ Աստուծոյ եւ մարդկան, մարդն Յիսուս Քրիստոս:

2:5: Զի մի է Աստուած, եւ մի միջնո՛րդ Աստուծոյ եւ մարդկան՝ մա՛րդ Յիսուս Քրիստոս[4906].
[4906] Ոմանք. Քանզի մի է Աստուած... մարդն Յիսուս Քրիստոս։
5 քանզի մէ՛կ Աստուած կայ եւ մէ՛կ միջնորդ՝ Աստծու եւ մարդկանց միջեւ. Յիսուս Քրիստոս՝ մարդը,
5 Քանզի մէ՛կ Աստուած կայ ու մէ՛կ միջնորդ Աստուծոյ ու մարդոց մէջտեղ, Քրիստոս Յիսուս մարդը,
zohrab-1805▾ eastern-1994▾ western am▾
2:55: Ибо един Бог, един и посредник между Богом и человеками, человек Христос Иисус,
2:5  εἷς γὰρ θεός, εἷς καὶ μεσίτης θεοῦ καὶ ἀνθρώπων, ἄνθρωπος χριστὸς ἰησοῦς,
2:5. Εἷς (One) γὰρ (therefore) θεός, (a-Deity,"εἷς (one) καὶ (and) μεσίτης (a-mediator) θεοῦ (of-a-Deity) καὶ (and) ἀνθρώπων (of-mankinds,"ἄνθρωπος (a-mankind) Χριστὸς (Anointed) Ἰησοῦς, (an-Iesous,"
2:5. unus enim Deus unus et mediator Dei et hominum homo Christus IesusFor there is one God: and one mediator of God and men, the man Christ Jesus:
5. For there is one God, one mediator also between God and men, man, Christ Jesus,
For [there is] one God, and one mediator between God and men, the man Christ Jesus:

5: Ибо един Бог, един и посредник между Богом и человеками, человек Христос Иисус,
2:5  εἷς γὰρ θεός, εἷς καὶ μεσίτης θεοῦ καὶ ἀνθρώπων, ἄνθρωπος χριστὸς ἰησοῦς,
2:5. unus enim Deus unus et mediator Dei et hominum homo Christus Iesus
For there is one God: and one mediator of God and men, the man Christ Jesus:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Из того, что Бог - един, следует, что Он есть спаситель для всех людей (ср. Рим III:29: и сл.). Точно так же один и посредник между Богом и людьми - человек Христос Иисус, и это опять подтверждает мысль о необходимости совершать молитву о спасении всех людей. Сила выражения здесь несомненно заключается в слове "человек". Если посредник - человек, то его служение, очевидно, касается всех людей, которые ему близки по человеческой природе. Понятно, что это место не может служить каким-либо свидетельством в пользу той мысли, что апостол считал Христа только человеком. В послании к Галатам Апостол Павел говорит, что он - апостол, избранный не человеками и не через человека, но Иисусом Христом и Богом Отцом (Гал. I:1). Если бы понимать это место в буквальном, ограниченном смысле, то нужно бы из него сделать такой вывод, что Христос совсем не был человеком... Затем, апостол в пастырских посланиях ясно говорит, что Христос был не только человеком, а и Богом. Так он приписывает Христу предсуществование (1Тим. III:16), называет Его "нашим великим Богом и спасителем" (Тит. II:13).
Adam Clarke: Commentary on the Bible - 1831
2:5: There is one God - Who is the maker, governor, and preserver of all men, of every condition, and of every nation, and equally wills the salvation of all.
And one mediator - The word μεσιτης, mediator, signifies, literally, a middle person, one whose office it is to reconcile two parties at enmity; and hence Suidas explains it by ειρηνοποιος, a peace-maker. God was offended with the crimes of men; to restore them to his peace, Jesus Christ was incarnated; and being God and man, both God and men met in and were reconciled by him. But this reconciliation required a sacrifice on the part of the peace-maker or mediator; hence what follows.
Albert Barnes: Notes on the Bible - 1834
2:5: For there is one God - This is a reason for offering prayer for all people, and for the declaration Ti1 2:4 that God desires that all people should be saved. The reason is founded in the fact that he is the common Father of all the race, and that he must have the same desire for the welfare of all his children, He has made them of one blood Act 17:26, and he must have the same interest in the happiness of all; compare Eph 4:6 note; Rom 3:30 note.
And one Mediator between God and men - see Gal 3:19-20 notes; Heb 9:15 note. This also is given as a reason why prayer should be offered for all, and a proof that God desires their salvation. The argument is, that there is the same Mediator between God and all people. He is not the Mediator between God and a part of the human race, but between "God and men," implying that He desired the salvation of the race. Whatever love there was in giving the Mediator at all, was love for all the race; whatever can be argued from that about the interest which God has in man, is proof of his interest in the race at large. It is proper, therefore, to pray for all. It may be remarked here that there is but one Mediator. There is not one for kings and another for their subjects; one for the rich and another for the poor; one for the master and another for the slave. All are on the same level, and the servant may feel that, in the gift of a Mediator, God regarded him with the same interest that he did his master. It may be added also that the doctrine of the Papists that the saints or the Virgin Mary may act as mediators to procure blessings for us, is false. There is but "one Mediator;" and but one is necessary. Prayer offered to the "saints," or to the "Virgin," is idolatry, and at the same time removes the one great Mediator from the office which he alone holds, of making intercession with God.
The man Christ Jesus - Jesus was truly and properly a man, having a perfect human body and soul, and is often called a man in the New Testament. But this does not prove that he was not also divine - anymore than his being called God (Joh 1:1; Joh 20:28; Rom 9:5; Jo1 5:20; Heb 1:8), proves that he was not also a man. The use of the word man here was probably designed to intimate that though he was divine, it was in his human nature that we are to consider him as discharging the office. Doddridge.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: one God: Deu 6:4; Isa 44:6; Mar 12:29-33; Joh 17:3; Rom 3:29, Rom 3:30, Rom 10:12; Co1 8:6; Gal 3:20; Eph 4:6
and: Job 9:33; Heb 7:25, Heb 8:6, Heb 9:15, Heb 12:24
the man: Mat 1:23; Luk 2:10, Luk 2:11; Joh 1:14; Co1 15:45-47; Phi 2:6-8; Heb 2:6-13; Rev 1:13
Geneva 1599
(4) For [there is] one God, and one mediator between God and men, the (b) man Christ Jesus;
(4) God should not otherwise be manifested to be the only God of all men, unless he should show his goodness in saving all types of men. Neither should Christ be seen to be the only mediator between God and all types of men, by having taken upon him that nature of man which is common to all men, unless he had satisfied for all types of men, and made intercession for all.
(b) Christ Jesus who was made man.
John Gill
For there is one God,.... This does not so much regard the unity of God, with respect to himself, or his divine essence, though that is a truth; but does not carry in it any apparent and forcible reason why all men should be prayed for, for which it is produced; but the unity of God with respect to men, as that there is but one God, who is the Creator of all men, and who, in a providential way, is the Saviour of all men; and in a way of special grace is the one God, the one covenant God of all sorts of men, of Jews and Gentiles; for he has taken of the latter into the covenant of his grace, as well as the former, and has loved them with a special and distinguishing love, has chosen them in Christ to salvation, and has sent his Son to redeem them; and of these he calls by his grace, regenerates, sanctifies, adopts, pardons, and justifies; see Rom 3:29 and therefore all sorts of men, Gentiles as well as Jews, are to be prayed for: another argument follows,
and one Mediator between God and men; a Mediator is of more than one, and has to do with two parties; and these at variance among themselves, between whom he stands as a middle person; his business is to bring them together, and make peace between them; and such an one is Christ: the two parties are God and his elect, who in their natural state are at a distance from God, and at enmity to him, and who have broken his law, and affronted his justice; Christ stands as a middle person, a daysman between them, and lays his hands upon them both; has to do with things pertaining to the glory of God, and makes reconciliation for the sins of the people; brings them that were afar off nigh to God, and makes peace for them by the blood of his cross, by fulfilling the law, and satisfying justice for them; in consequence of this he appears for them in the court of heaven, intercedes and pleads for them, is their advocate, and sees that all covenant blessings, of which he is the Mediator, are applied unto them, and preserves their persons, which are committed to his care and charge, safe to everlasting happiness; and this Mediator is
the man Christ Jesus; not that he is a mere man, for he is truly and properly God; or that he is a Mediator only according to the human nature: it was proper indeed that he should be man, that he might have something to offer, and that he might be capable of obeying, suffering, and dying, and so of making satisfaction in the nature that had sinned; but then, had he not been God, he could not have drawn nigh to God on the behalf of men, and undertook for them, and much less have performed; nor would his blood, righteousness, and sacrifice, have been available to cleanse from sin, to procure the pardon of it, justify from it, make atonement for it, or make peace with God: the reason why he is particularly mentioned as man, is, with a view to the argument in hand, praying for all men; since he who is the Mediator between God and man, has assumed a nature which is common to them all: and this Mediator is said to be one, not so much in opposition to other mediators, angels or saints departed, though it is a truth, and stands full against them, but with respect to men; there is but one Mediator between God and all sorts of men, through whom both Jews and Gentiles have an access to God, and peace with him; and therefore prayer through this Mediator should be made for all. So the Jews say of the Messiah (u), that he is , "a Mediator, God", a middle person between God and men. And they call him , "the Pillar of mediation" (w) or the middle Pillar; that is, the Mediator or Reconciler. And Philo (x) the Jew speaks of the word, as a "middle" person, and standing in the middle between the dead and the living, and between God and men. The Ethiopic version here renders it, "there is one elect of God"; which is one of the characters of the Messiah, Is 42:1.
(u) R. Albo, Sepher Ikkarim, orat 2. c. 28. (w) Sepher Jetzira, p. 126. (x) Quis rerum divin. Hares, p. 508, 509, 510.
John Wesley
For - Ti1 2:4 is proved by Ti1 2:5; Ti1 2:1, by Ti1 2:4. There is one God - And they who have not him, through the one Mediator, have no God. One mediator also - We could not rejoice that there is a God, were there not a mediator also; one who stands between God and men, to reconcile man to God, and to transact the whole affair of our salvation. This excludes all other mediators, as saints and angels, whom the Papists set up and idolatrously worship as such: just as the heathens of old set up many mediators, to pacify their superior gods. The man - Therefore all men are to apply to this mediator, "who gave himself for all."
Robert Jamieson, A. R. Fausset and David Brown
For there is one God--God's unity in essence and purpose is a proof of His comprehending all His human children alike (created in His image) in His offer of grace (compare the same argument from His unity, Rom 3:30; Gal 3:20); therefore all are to be prayed for. Ti1 2:4 is proved from Ti1 2:5; Ti1 2:1, from Ti1 2:4. The one God is common to all (Is 45:22; Acts 17:26). The one Mediator is mediator between God and all men potentially (Rom 3:29; Eph 4:5-6; Heb 8:6; Heb 9:15; Heb 12:24). They who have not this one God by one Mediator, have none: literally, a "go-between." The Greek order is not "and one mediator," but "one mediator also between . . . While God will have all men to be saved by knowing God and the Mediator, there is a legitimate, holy order in the exercise of that will wherewith men ought to receive it. All mankind constitute, as it were, ONE MAN before God [BENGEL].
the man--rather "man," absolutely and genetically: not a mere individual man: the Second Head of humanity, representing and embodying in Himself the whole human race and nature. There is no "the" in the Greek. This epithet is thus the strongest corroboration of his argument, namely, that Christ's mediation affects the whole race, since there is but the one Mediator, designed as the Representative Man for all men alike (compare Rom 5:15; 1Cor 8:6; 2Cor 5:19; Col 2:14). His being "man" was necessary to His being a Mediator, sympathizing with us through experimental knowledge of our nature (Is 50:4; Heb 2:14; Heb 4:15). Even in nature, almost all blessings are conveyed to us from God, not immediately, but through the mediation of various agents. The effectual intercession of Moses for Israel (Num 14:13-19, and Deu. 9:1-29); of Abraham for Abimelech (Gen 20:7); of Job for his friends (Job 42:10), the mediation being PRESCRIBED by God while declaring His purposes of forgiveness: all prefigure the grand mediation for all by the one Mediator. On the other hand, Ti1 3:16 asserts that He was also God.
2:62:6: որ ետ զանձն փրկա՛նս ընդ ամենեցուն, վկայութիւն ժամանակաց իւրոց[4907], [4907] Ոսկան. Վկայութեամբ ժամանա՛՛։
6 որ տուեց ինքն իրեն որպէս փրկանք բոլորի համար՝ ի վկայութիւն իր ժամանակների.
6 Որ իր անձը ամենուն տեղ փրկանք տուաւ՝ իր ատենին վկայութիւն ըլլալու,
որ ետ զանձն փրկանս ընդ ամենեցուն` վկայութիւն ժամանակաց իւրոց:

2:6: որ ետ զանձն փրկա՛նս ընդ ամենեցուն, վկայութիւն ժամանակաց իւրոց[4907],
[4907] Ոսկան. Վկայութեամբ ժամանա՛՛։
6 որ տուեց ինքն իրեն որպէս փրկանք բոլորի համար՝ ի վկայութիւն իր ժամանակների.
6 Որ իր անձը ամենուն տեղ փրկանք տուաւ՝ իր ատենին վկայութիւն ըլլալու,
zohrab-1805▾ eastern-1994▾ western am▾
2:66: предавший Себя для искупления всех. [Таково было] в свое время свидетельство,
2:6  ὁ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ πάντων, τὸ μαρτύριον καιροῖς ἰδίοις·
2:6. ὁ (the-one) δοὺς (having-had-given) ἑαυτὸν (to-self) ἀντίλυτρον (to-an-ever-a-one-en-loosing) ὑπὲρ (over) πάντων , ( of-all ,"τὸ (to-the-one) μαρτύριον (to-a-witnesslet) καιροῖς (unto-times) ἰδίοις : ( unto-private-belonged )
2:6. qui dedit redemptionem semet ipsum pro omnibus testimonium temporibus suisWho gave himself a redemption for all, a testimony in due times.
6. who gave himself a ransom for all; the testimony in its own times;
Who gave himself a ransom for all, to be testified in due time:

6: предавший Себя для искупления всех. [Таково было] в свое время свидетельство,
2:6  ὁ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ πάντων, τὸ μαρτύριον καιροῖς ἰδίοις·
2:6. qui dedit redemptionem semet ipsum pro omnibus testimonium temporibus suis
Who gave himself a redemption for all, a testimony in due times.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Еще более побуждает нас молиться за всех людей то обстоятельство, что Христос отдал Себя как выкуп за всех людей (ср. Мф. XX:28), а именно, по толкованию святого Иоанна Златоуста, предал Себя на смерть за всех людей.

Таково было в свое время свидетельство. Не все даже Иудеи находили в пророчествах предсказание о Мессии, язычникам же об этих предсказаниях ничего не было известно. Поэтому то своевременно и было открыто или засвидетельствовано о том, что Христос есть спаситель всего человечества, за всех людей принесший искупление.
Adam Clarke: Commentary on the Bible - 1831
2:6: Who gave himself a ransom - The word λυτρον signifies a ransom paid for the redemption of a captive; and αντιλυτρον, the word used here, and applied to the death of Christ, signifies that ransom which consists in the exchange of one person for another, or the redemption of life by life; or, as Schleusner has expressed it in his translation of these words, Qui morte sua omnes liberavit a vitiositatis vi et poenis, a servitute quassi et miseria peccatorum. "He who by his death has redeemed all from the power and punishment of vice, from the slavery and misery of sinners." As God is the God and father of all, (for there is but one God, Ti1 2:5), and Jesus Christ the mediator of all, so he gave himself a ransom for all; i.e., for all that God made, consequently for every human soul; unless we could suppose that there are human souls of which God is not the Creator; for the argument of the apostle is plainly this:
1. There is one God;
2. This God is the Creator of all;
3. He has made a revelation of his kindness to all;
4. He will have all men to be saved, and come unto the knowledge of the truth; and
5. He has provided a mediator for all, who has given himself a ransom for all. As surely as God has created all men, so surely has Jesus Christ died for all men. This is a truth which the nature and revelation of God unequivocally proclaim.
To be testified in due time - The original words, το μαρτυριον καιροις ιδιοις, are not very clear, and have been understood variously. The most authentic copies of the printed Vulgate have simply, Testimonium temporibus suis; which Calmet translates: Rendant ainsi temoignage au tems marqu; "Thus rendering testimony at the appointed time." Dr. Macknight thus: Of which the testimony is in its proper season. Wakefield thus: "That testimony reserved to its proper time" Rosenmullen: Haec est doctrina, temporibus suis reservata. "This is the doctrine which is reserved for its own times;" that is, adds he, quoe suo tempore in omni terrarum orbe tradetur, "the doctrine which in its own time shall be delivered to all the inhabitants of the earth." Here he translates μαρτυριον, doctrine; and contends that this, not testimony, is its meaning, not only in this passage, but in Co1 1:6; Co1 2:1, etc. Instead of μαρτυριον, testimony, one MS., Cod. Kk., vi. 4, in the public library, Cambridge, has, μυστηριον, mystery; but this is not acknowledged by any other MS., nor by any version. In D*FG the whole clause is read thus: οὑ το μαρτυριον καιροις ιδιοις εδοθη· The testimony of which was given in its own times. This is nearly the reading which was adopted in the first printed copies of the Vulgate. One of them now before me reads the passage thus: Cujus testimonium temporibus suis confirmatum est. "The testimony of which is confirmed in its own times." This reading was adopted by Pope Sixtus V., in the famous edition published by him; but was corrected to the reading above, by Pope Clement VIII. And this was rendered literally by our first translator: Whos witnessinge is confermyd in his timis. This appears to be the apostle's meaning: Christ gave himself a ransom for all. This, in the times which seemed best to the Divine wisdom, was to be testified to every nation, and people, and tongue. The apostles had begun this testimony; and, in the course of the Divine economy, it has ever since been gradually promulgated; and at present runs with a more rapid course than ever.
Albert Barnes: Notes on the Bible - 1834
2:6: Who gave himself a ransom for all - This also is stated as a reason why prayer should be offered for all, and a proof that God desires the salvation of all. The argument is, that as Christ died for all, it is proper to pray for all, and that the fact that he died for all is proof that God desired the salvation of all. Whatever proof of his desire for their salvation can be derived from this in relation to any of the race, is proof in relation to all. On the meaning of the phrase "he gave himself a ransom," see the Mat 20:28 note; Rom 3:25 note; on the fact that it was for "all," see the notes on Co2 5:14.
See also the Supp. note on the same passage.
To be testified in due time - Margin, "a testimony." The Greek is, "the testimony in its own times," or in proper times - τὸ μαρτύριον καιροῖς ἰδίοις to marturion kairois idiois. There have been very different explanations of this phrase. The common interpretation, and that which seems to me to be correct, is, that "the testimony of this will be furnished in the proper time; that is, in the proper time it shall be made known through all the world;" see Rosenmuller. Paul affirms it as a great and important truth that Christ gave himself a ransom for all mankind - for Jews and Gentiles; for all classes and conditions of people alike. This truth had not always been understood. The Jews had supposed that salvation was designed exclusively for their nation, and denied that it could be extended to others, unless they became Jews. According to them, salvation was not provided for, or offered to pagans as such, but only on condition that they became Jews. In opposition to this, Paul says that it was a doctrine of Revelation that redemption was to be provided for all people, and that it was intended that the testimony to this should be afforded at the proper time. It was not fully made known under the ancient dispensation, but now the period had come when it should be communicated to all; compare Rom 5:6 note, and Gal 4:4 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: gave: Job 33:24; Isa 53:6; Mat 20:28; Mar 10:45; Joh 6:51, Joh 10:15; Co2 5:14, Co2 5:15, Co2 5:21; Eph 1:7, Eph 1:17, Eph 5:2; Tit 2:14; Heb 9:12; Pe1 1:18, Pe1 1:19; Pe1 2:24, Pe1 3:18; Jo1 2:1, Jo1 2:2, Jo1 4:10; Rev 1:5, Rev 5:9
to be testified: or, a testimony, Co1 1:6; Th2 1:10; Ti2 1:8; Jo1 5:11, Jo1 5:12
in: Ti1 6:15; Rom 5:6, Rom 16:26; Gal 4:4; Eph 1:9, Eph 1:10, Eph 3:5; Tit 1:3
Geneva 1599
Who gave himself a ransom for all, (5) to be testified in due time.
(5) A confirmation, because even to the Gentiles is the secret of salvation now revealed and made manifest, the apostle himself being appointed for this office, which he faithfully and sincerely executes.
John Gill
Who gave himself a ransom for all,.... What the Mediator gave as a ransom for men is "himself", his body and his soul, which were both made an offering for sin; and his life, which is the result of union between soul and body; his whole human nature as in union with his divine person, and so might be truly said to be himself: this he gave into the hands of men, of justice and of death; and that voluntarily, which shows his great love to his people; and also as a "ransom", or a ransom price for them, in their room and stead; to ransom them from the slavery of sin, and damnation by it, from the captivity of Satan, and the bondage of the law, and from the grave, death, hell, ruin, and destruction: and this ransom was given for "all"; not for every individual of mankind, for then all would be delivered, freed, and saved, whereas they are not; or else the ransom price is paid in vain, or God is unjust to receive a sufficient ransom price from Christ, and yet not free the captive, but punish the person for whom he has received satisfaction; neither of which can be said. But the meaning is, either that he gave himself a ransom for many, as in Mt 20:28 for the Hebrew word to which this answers, signifies sometimes many, a multitude, and sometimes only a part of a multitude, as Kimchi observes (y): or rather it intends that Christ gave himself a ransom for all sorts of men, for men of every rank and quality, of every state and condition, of every age and sex, and for all sorts of sinners, and for some out of every kindred, tongue, people, and nation, for both Jews and Gentiles; which latter may more especially be designed by all, as they are sometimes by the world, and the whole world; and so contains another argument why all sorts of men are to be prayed for, since the same ransom price is given for them; as that for the children of Israel was the same, for the rich as for the poor. We (z) read, that when the people of Israel comforted the high priest upon the death of his wife, or any relation, they used to say to him, , "we are thy atonement", expiation, or ransom; that is, as the commentators (a) explain it, by us thou shalt be atoned, for we will be in thy room and stead, with respect to all things that shall come upon thee; but here the High priest and Mediator is the atonement and ransom for the people:
to be testified in due time; or "a testimony in his own times"; that is, the sum and substance of what is before said is the Gospel, which is a testimony concerning the person, office, and grace of Christ, exhibited in the times of the Messiah, or the Gospel dispensation. Some copies read, "the mystery", which is another word often used for the Gospel; for that that is intended, appears by what follows.
(y) Sepher Shorash. rad. (z) Misna Sanhedrin, c. 2. sect. 1. (a) Jarchi & Bartenona in ib.
John Wesley
Who gave himself a ransom for all - Such a ransom, the word signifies, wherein a like or equal is given; as an eye for an eye, or life for life: and this ransom, from the dignity of the person redeeming, was more than equivalent to all mankind. To be testified of in due season - Literally, in his own seasons; those chosen by his own wisdom.
Robert Jamieson, A. R. Fausset and David Brown
gave himself-- (Tit 2:14). Not only the Father gave Him for us (Jn 3:16); but the Son gave Himself (Phil 2:5-8).
ransom--properly of a captive slave. Man was the captive slave of Satan, sold under sin. He was unable to ransom himself, because absolute obedience is due to God, and therefore no act of ours can satisfy for the least offense. Lev 25:48 allowed one sold captive to be redeemed by one of his brethren. The Son of God, therefore, became man in order that, being made like unto us in all things, sin only excepted, as our elder brother He should redeem us (Mt 20:28; Eph 1:7; 1Pet 1:18-19). The Greek implies not merely ransom, but a substituted or equivalent ransom: the Greek preposition, "anti," implying reciprocity and vicarious substitution.
for all--Greek, "in behalf of all": not merely for a privileged few; compare Ti1 2:1 : the argument for praying in behalf of all is given here.
to be testified--Greek, "the testimony (that which was to be testified of, 1Jn 5:8-11) in its own due times," or seasons, that is, in the times appointed by God for its being testified of (Ti1 6:15; Tit 1:3). The oneness of the Mediator, involving the universality of redemption (which faith, however, alone appropriates), was the great subject of Christian testimony [ALFORD] (1Cor 1:6; 1Cor 2:1; Th2 1:10).
2:72:7: յոր եդայ ես քարո՛զ եւ առաքեալ։ Ճշմարի՛տ ասեմ ՚ի Քրիստոս՝ եւ ո՛չ ստեմ, եղէ վարդապե՛տ հեթանոսաց հաւատո՛վք եւ ճշմարտութեամբ[4908]։ ադ [4908] Յօրինակին պակասէր. Եդայ ես քարոզ։ Ոմանք. Ճշմարտութեամբ. կամ՝ զճշմարիտն ասեմ ՚ի Քրիստոս։
7 դրա համար ես կարգուեցի որպէս քարոզիչ եւ առաքեալ (ճշմարիտ եմ ասում Քրիստոսով[10] եւ չեմ ստում), եղայ վարդապետ հեթանոսների՝ հաւատով եւ ճշմարտութեամբ:[10] 10. Լաւագոյն յուն. բն. չունեն Քրիստոսով բառը:
7 Որուն ես քարոզիչ ու առաքեալ նշանակուեցայ, (ճշմարիտ կ’ըսեմ Քրիստոսով* եւ սուտ չեմ խօսիր,) հեթանոսներուն վարդապետ եղայ հաւատքով ու ճշմարտութիւնով։
յոր եդայ ես քարոզ եւ առաքեալ, (ճշմարիտ ասեմ [6]ի Քրիստոս եւ ոչ ստեմ,) [7]եղէ վարդապետ հեթանոսաց հաւատովք եւ ճշմարտութեամբ:

2:7: յոր եդայ ես քարո՛զ եւ առաքեալ։ Ճշմարի՛տ ասեմ ՚ի Քրիստոս՝ եւ ո՛չ ստեմ, եղէ վարդապե՛տ հեթանոսաց հաւատո՛վք եւ ճշմարտութեամբ[4908]։ ադ
[4908] Յօրինակին պակասէր. Եդայ ես քարոզ։ Ոմանք. Ճշմարտութեամբ. կամ՝ զճշմարիտն ասեմ ՚ի Քրիստոս։
7 դրա համար ես կարգուեցի որպէս քարոզիչ եւ առաքեալ (ճշմարիտ եմ ասում Քրիստոսով[10] եւ չեմ ստում), եղայ վարդապետ հեթանոսների՝ հաւատով եւ ճշմարտութեամբ:
[10] 10. Լաւագոյն յուն. բն. չունեն Քրիստոսով բառը:
7 Որուն ես քարոզիչ ու առաքեալ նշանակուեցայ, (ճշմարիտ կ’ըսեմ Քրիստոսով* եւ սուտ չեմ խօսիր,) հեթանոսներուն վարդապետ եղայ հաւատքով ու ճշմարտութիւնով։
zohrab-1805▾ eastern-1994▾ western am▾
2:77: для которого я поставлен проповедником и Апостолом, --истину говорю во Христе, не лгу, --учителем язычников в вере и истине.
2:7  εἰς ὃ ἐτέθην ἐγὼ κῆρυξ καὶ ἀπόστολος _ ἀλήθειαν λέγω, οὐ ψεύδομαι _ διδάσκαλος ἐθνῶν ἐν πίστει καὶ ἀληθείᾳ.
2:7. εἰς (into) ὃ (to-which) ἐτέθην (I-was-placed,"ἐγὼ (I,"κῆρυξ (a-herald) καὶ (and) ἀπόστολος,-- (a-setee-off,"ἀλήθειαν (to-an-un-secluding-of) λέγω, (I-forth,"οὐ (not) ψεύδομαι ,-- ( I-falsify ,"διδάσκαλος (a-teaching-speaker) ἐθνῶν (of-nations) ἐν (in) πίστει (unto-a-trust) καὶ (and) ἀληθείᾳ. (unto-an-un-secluding-of)
2:7. in quo positus sum ego praedicator et apostolus veritatem dico non mentior doctor gentium in fide et veritateWhereunto I am appointed a preacher and an apostle (I say the truth, I lie not), a doctor of the Gentiles in faith and truth.
7. whereunto I was appointed a preacher and an apostle ( I speak the truth, I lie not), a teacher of the Gentiles in faith and truth.
Whereunto I am ordained a preacher, and an apostle, ( I speak the truth in Christ, [and] lie not;) a teacher of the Gentiles in faith and verity:

7: для которого я поставлен проповедником и Апостолом, --истину говорю во Христе, не лгу, --учителем язычников в вере и истине.
2:7  εἰς ὃ ἐτέθην ἐγὼ κῆρυξ καὶ ἀπόστολος _ ἀλήθειαν λέγω, οὐ ψεύδομαι _ διδάσκαλος ἐθνῶν ἐν πίστει καὶ ἀληθείᾳ.
2:7. in quo positus sum ego praedicator et apostolus veritatem dico non mentior doctor gentium in fide et veritate
Whereunto I am appointed a preacher and an apostle (I say the truth, I lie not), a doctor of the Gentiles in faith and truth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Для проповедания этой-то великой истины был призван и сам Павел. Чтобы уверить в этом читателей, апостол клянется (ср. Рим IX:1). Клянется он в том, что Бог действительно послал его проповедовать о всемирном спасении; эта клятва была нужна ввиду того, что некоторые продолжали думать, что спасение будет дано одним иудеям или прозелитам.

В вере и истине. Эти слова относятся к выражению "учителем язычников" и показывают характер деятельности Павла как учителя язычников. Он поступал как верный и истинный служитель Христов. Таким образом, собственная деятельность Апостола Павла, обращавшегося с проповедью о спасении ко всем людям, дает ефесским христианам побуждение молиться также за всех людей, без исключения.
Adam Clarke: Commentary on the Bible - 1831
2:7: I am ordained a preacher - I am set apart, ετεθην, appointed. The word does not imply any imposition of hands by either bishop or presbytery, as is vulgarly supposed.
I speak the truth in Christ - As I have received my commission from him, so I testify his truth. I did not run before I was sent; and I speak nothing but what I have received.
A teacher of the Gentiles - Being specially commissioned to preach the Gospel, not to the Jews, but to the nations of the world.
In faith and verity - Faithfully and truly; preaching the Truth, the whole Truth, and nothing but the Truth; and this fervently, affectionately, and perseveringly.
Instead of εν πιστει, in faith, the Cod. Alexand. has εν πνευματι, in spirit. "A teacher of the Gentiles in spirit and truth."
Albert Barnes: Notes on the Bible - 1834
2:7: Whereunto - Greek, "Unto which;" that is, to the bearing of which testimony I am appointed.
I am ordained - Greek, "I am placed or constituted" - ἐτέθην etethē n. The word "ordain" has now acquired a technical signification, meaning to set apart solemnly to a sacred office by the imposition of hands; but it has not that meaning here. It does not refer to the manner in which he was set apart, or to any act of others in consecrating him to this work, but merely to the fact that he had been placed in this office, or appointed to it. He refers doubtless to the fact that the Lord Jesus had designated him to this work.
A preacher and an apostle - see the Co1 9:1-6 notes; Gal 1:11-12 notes.
I speak the truth in Christ, and lie not - That is, by Christ; or I solemnly appeal to Christ - a form of an oath; notes, Rom 9:1. Paul makes a solemn declaration similar to this in regard to his call to the apostleship, in Gal 1:20. For the reasons why he did it, see the notes on that verse. It is probable that there were those in Ephesus who denied that he could be an apostle, and hence his solemn declaration affirming it.
A teacher of the Gentiles - Specially appointed to carry the gospel to the Gentiles or the pagan; see the Rom 11:13 note; Gal 2:7 note.
In faith and verity - These words mean that he was appointed to instruct the Gentiles in faith and the knowledge of the truth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: I am: Ti1 1:11, Ti1 1:12
a preacher: Ecc 1:1, Ecc 1:2, Ecc 1:12, Ecc 7:27, Ecc 12:8-10; Rom 10:14; Eph 3:7, Eph 3:8; Ti2 1:11; Pe2 2:5
I speak: Rom 1:9, Rom 9:1; Co2 11:31; Gal 1:20
a teacher: Joh 7:35; Act 9:15, Act 22:21, Act 26:17, Act 26:18, Act 26:20; Rom 11:13, Rom 15:16; Gal 1:16, Gal 2:9
in faith: Act 14:27; Gal 2:16, Gal 3:9
verity: Psa 111:7
Geneva 1599
Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, [and] lie not;) a teacher of the Gentiles in (c) faith and verity.
(c) Faithfully and sincerely: and by faith he means wholesome and sound doctrine, and by truth, an upright and sincere handling of it.
John Gill
Whereunto I am ordained a preacher, and an apostle,.... He was ordained or appointed to be a preacher of the Gospel from all eternity, and was separated or set apart unto it in time, and was put into the ministry of it by Christ himself, and was not a common or ordinary preacher of the word, but an apostle, an extraordinary officer in the Gospel church.
I speak the truth in Christ, and lie not; which are a sort of an oath, or an appeal to Christ the omniscient God, for the truth of what he said, concerning his ordination to the Gospel; see a like phrase in Rom 9:1. The phrase, "in Christ", is left out in the Alexandrian copy, and in three of Beza's ancient copies, and in some others, and in the Vulgate Latin, Syriac, Arabic, and Ethiopic versions;
a teacher of the Gentiles in faith and verity; the Gospel of the uncircumcision, or which was to be preached to the uncircumcised Gentiles, was committed to this apostle; and his work and ministry lay among them, and therefore he is called the apostle of the Gentiles: and so he was in faith and verity; which may regard the subject matter of his teachings and ministry; it was the faith and truth of the Gospel, even the whole of it, the faith which was once delivered to the saints, and the truth as it is in Jesus; or else the character of the apostle, as a teacher, that he was a true and faithful one, who with all integrity and veracity, fully and faithfully preached the Gospel; and since he was appointed a teacher of it to the Gentiles, this is another argument why they, as well as the Jews, should be prayed for.
Robert Jamieson, A. R. Fausset and David Brown
Whereunto--For the giving of which testimony.
I am ordained--literally, "I was set": the same Greek, as "putting me," &c. (Ti1 1:12).
preacher--literally, "herald" (1Cor 1:21; 1Cor 9:27; 1Cor 15:11; Ti2 1:11; Tit 1:3). He recurs to himself, as in Ti1 1:16, in himself a living pattern or announcement of the Gospel, so here "a herald and teacher of (it to) the Gentiles" (Gal 2:9; Eph 3:1-12; Col 1:23). The universality of his commission is an appropriate assertion here, where he is arguing to prove that prayers are to be made "for all men" (Ti1 2:1).
I speak the truth . . . and lie not--a strong asseveration of his universal commission, characteristic of the ardor of the apostle, exposed to frequent conflict (Rom 11:1; 2Cor 11:13).
in faith and verity--rather, "in the faith and the truth." The sphere in which his ministry was appointed to be exercised was the faith and the truth (Ti1 2:4): the Gospel truth, the subject matter of the faith [WIESINGER].
2:82:8: Կամիմ զի արք կայցեն յաղօ՛թս յամենայն տեղիս. բառնայցե՛ն զսուրբ ձեռս ՚ի վեր առանց բարկութեա՛ն եւ երկմտութեան[4909]։ [4909] Ոմանք. Կացցեն յաղ՛՛... ձեռս իւրեանց ՚ի վեր։
8 Ուզում եմ, որ տղամարդիկ աղօթեն ամէն տեղ, սուրբ ձեռքեր բարձրացնեն դէպի վեր, առանց բարկութեան եւ երկմտութեան:
8 Արդ՝ կ’ուզեմ որ այր մարդիկ ամէն տեղ աղօթք ընեն՝ սուրբ ձեռքեր վերցնելով՝ առանց բարկութեան ու երկմտութեան։
Կամիմ զի արք կայցեն յաղօթս յամենայն տեղիս, բառնայցեն զսուրբ ձեռս ի վեր առանց բարկութեան եւ երկմտութեան:

2:8: Կամիմ զի արք կայցեն յաղօ՛թս յամենայն տեղիս. բառնայցե՛ն զսուրբ ձեռս ՚ի վեր առանց բարկութեա՛ն եւ երկմտութեան[4909]։
[4909] Ոմանք. Կացցեն յաղ՛՛... ձեռս իւրեանց ՚ի վեր։
8 Ուզում եմ, որ տղամարդիկ աղօթեն ամէն տեղ, սուրբ ձեռքեր բարձրացնեն դէպի վեր, առանց բարկութեան եւ երկմտութեան:
8 Արդ՝ կ’ուզեմ որ այր մարդիկ ամէն տեղ աղօթք ընեն՝ սուրբ ձեռքեր վերցնելով՝ առանց բարկութեան ու երկմտութեան։
zohrab-1805▾ eastern-1994▾ western am▾
2:88: Итак желаю, чтобы на всяком месте произносили молитвы мужи, воздевая чистые руки без гнева и сомнения;
2:8  βούλομαι οὗν προσεύχεσθαι τοὺς ἄνδρας ἐν παντὶ τόπῳ, ἐπαίροντας ὁσίους χεῖρας χωρὶς ὀργῆς καὶ διαλογισμοῦ·
2:8. Βούλομαι ( I-purpose ) οὖν (accordingly) προσεύχεσθαι ( to-goodly-hold-toward ) τοὺς (to-the-ones) ἄνδρας (to-men) ἐν (in) παντὶ (unto-all) τόπῳ, (unto-an-occasion," ἐπαίροντας ( to-lifting-upon ) ὁσίους ( to-pure ) χεῖρας (to-hands) χωρὶς (of-spaced) ὀργῆς (of-a-stressing) καὶ (and) διαλογισμῶν. (of-fortheeings-through-of)
2:8. volo ergo viros orare in omni loco levantes puras manus sine ira et disceptationeI will therefore that men pray in every place, lifting up pure hands, without anger and contention.
8. I desire therefore that the men pray in every place, lifting up holy hands, without wrath and disputing.
I will therefore that men pray every where, lifting up holy hands, without wrath and doubting:

8: Итак желаю, чтобы на всяком месте произносили молитвы мужи, воздевая чистые руки без гнева и сомнения;
2:8  βούλομαι οὗν προσεύχεσθαι τοὺς ἄνδρας ἐν παντὶ τόπῳ, ἐπαίροντας ὁσίους χεῖρας χωρὶς ὀργῆς καὶ διαλογισμοῦ·
2:8. volo ergo viros orare in omni loco levantes puras manus sine ira et disceptatione
I will therefore that men pray in every place, lifting up pure hands, without anger and contention.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Апостол доказал необходимость молиться за всех людей. Теперь он приступает к наставлениям относительно порядка совершения молитвы в общественном богослужении.

Итак, т. е. в силу того, что он, Павел, является руководителем и учителем верующих, о чем он сказал в 7-м стихе.

Желаю - правильнее: хочу (boulomai), высказываю решительно свою волю (ср. различие между qelw желаю и boulomai хочу в Ев. Mф. I:19).

На всяком месте - т. е. на всех местах, где собираются христиане для общественного богослужения.

Произносили молитвы - как видно из всего хода мыслей, молитвы от лица всей Церкви.

Мужи - т. е. мужчины. Женщинам апостол воспрещал активно выступать в общественном богослужении (1Кор.XIV:34).

Воздевая чистые руки. Воздаяние рук при молитве было в обычае не только у Иудеев, но и у язычников.

Чистые руки - символ чистоты человеческих действий и поступков вообще.

Без гнева. - Христианам того времени естественно было иногда питать гневное раздражение против преследовавших их Иудеев и язычников.

Сомнения - и в отношении к успеху молитвы, и в отношении к людям, которые могли казаться молящимися и не заслуживающими молитвы.
Adam Clarke: Commentary on the Bible - 1831
2:8: I will therefore - Seeing the apostle had his authority from Christ, and spoke nothing but what he received from him, his βουλομαι, I will, is equal to I command.
That men pray - That is, for the blessings promised in this testimony of God. For, although God has provided them, yet he will not give them to such as will not pray. See the note on Ti1 2:1, the subject of which is here resumed.
Everywhere - Εν παντι τοπῳ· In every place. That they should always have a praying heart, and this will ever find a praying place. This may refer to a Jewish superstition. They thought, at first, that no prayer could be acceptable that was not offered at the temple at Jerusalem; afterward this was extended to the Holy Land; but, when they became dispersed among the nations, they built oratories or places of prayer, principally by rivers and by the seaside; and in these they were obliged to allow that public prayer might be legally offered, but nowhere else. In opposition to this, the apostle, by the authority of Christ, commands men to pray everywhere; that all places belong to God's dominions; and, as he fills every place, in every place he may be worshipped and glorified. As to ejaculatory prayer, they allowed that this might be performed standing, sitting, leaning, lying, walking by the way, and during their labor. Beracoth, fol. xi. 1. And yet in some other places they teach differently. See Schoettgen.
Lifting up holy hands - It was a common custom, not only among the Jews, but also among the heathens, to lift up or spread out their arms and hands in prayer. It is properly the action of entreaty and request; and seems to be an effort to embrace the assistance requested. But the apostle probably alludes to the Jewish custom of laying their hands on the head of the animal which they brought for a sin-offering, confessing their sins, and then giving up the life of the animal as an expiation for the sins thus confessed. And this very notion is conveyed in the original term επαιροντας, from αιρω to lift up, and επι, upon or over. This shows us how Christians should pray. They should come to the altar; set God before their eyes; humble themselves for their sins; bring as a sacrifice the Lamb of God; lay their hands on this sacrifice; and by faith offer it to God in their souls' behalf, expecting salvation through his meritorious death alone.
Without wrath - Having no vindictive feeling against any person; harbouring no unforgiving spirit, while they are imploring pardon for their own offenses.
The holy hands refer to the Jewish custom of washing their hands before prayer; this was done to signify that they had put away all sin, and purposed to live a holy life.
And doubting - Διαλογισμου or διαλογισμων, as in many MSS., reasonings, dialogues. Such as are often felt by distressed penitents and timid believers; faith, hope, and unbelief appearing to hold a disputation and controversy in their own bosoms, in the issue of which unbelief ordinarily triumphs. The apostle therefore wills them to come, implicitly relying on the promises of God, and the sacrifice and mediation of Jesus Christ.
Albert Barnes: Notes on the Bible - 1834
2:8: I will therefore - The Greek word here (βοὺλομαι boulomai) is different from the word rendered "will" - θέλω thelō - in Ti1 2:4. The distinction is, that the word there used - θέλω thelō - denotes an active volition or purpose; the word here used - βοὺλομαι boulomai - a mere passive desire, propensity, willingness. Robinson's Lexicon The meaning here is, "it is my will" - expressing his wish in the case, or giving direction - though using a milder word than that which is commonly employed to denote an act of will.
That men pray everywhere - Not merely in the temple, or in other sacred places, but in all places. The Jews supposed that there was special efficacy in prayers offered at the temple in Jerusalem; the pagan also had the same view in regard to their temples - for both seemed to suppose that they came nearer to God by approaching his sacred abode. Christianity teaches that God may be worshipped in any place, and that we are at all times equally near him; see the Joh 4:20-24 notes; Act 17:25 note. The direction here given that men should pray, in contradistinction from the duties of women, specified in the next verse, may be intended to imply that men should conduct the exercises of public worship. The duties of women pertain to a different sphere; compare Ti1 2:11-12.
Lifting up holy hands - To lift up the hands denotes supplication, as it was a common attitude of prayer to spread abroad the hands toward heaven; compare Psa 68:31; Exo 9:29, Exo 9:33; Kg1 8:22; Ch2 6:12-13; Isa 1:15; see also Horace Odes, iii. 23. 1; Ovid, M. 9:701; Livy, v. 21; Seneca, Eph. 21. "Holy hands" here, mean hands that are not defiled by sin, and that have not been employed for any purpose of iniquity. The idea is, that when men approach God they should do it in a pure and holy manner.
Without wrath - That is, without the intermingling of any evil passion; with a calm, peaceful, benevolent mind. There should be nothing of the spirit of contention; there should be no anger toward others; the suppliant should be at peace with all people. It is impossible for a man to pray with comfort, or to suppose that his prayers will be heard, if he cherishes anger. The following exquisite and oft-quoted passage from Jeremy Taylor, is a more beautiful and striking illustration of the effect of anger in causing our prayers to return unanswered than was probably ever penned by anyone else. Nothing could be more true, beautiful, and graphic. "Anger sets the house on fire, and all the spirits are busy upon trouble, and intend propulsion, defense, displeasure, or Rev_enge. It is a short madness, and an eternal enemy to discourse and a fair conversation; it intends its own object with all the earnestness of perception or activity of design, and a quicker motion of a too warm and distempered blood; it is a fever in the heart, and a calenture in the head, and a fire in the face, and a sword in the band, and a fury all over; and therefore can never suffer a man to be in a disposition to pray. For prayer is the peace of our spirit, the stillness of our thoughts, the evenness of recollection, the seat of meditation, the rest of our cares, and the calm of our tempest; prayer is the issue of a quiet mind, of untroubled thoughts; it is the daughter of charity and the sister of meekness; and he that prays to God with an angry, that is, with a troubled and discomposed spirit, is like him that retires into a battle to meditate, and sets up his closet in the out-quarters of an army, and chooses a frontier garrison to be wise in.
Anger is a perfect alienation of the mind from prayer, and therefore is contrary to that attention which presents our prayers in a right line to God. For so have I seen a lark rising from his bed of grass, and soaring upward, and singing as he rises, and hopes to get to heaven, and rise above the clouds; but the poor bird was beaten back with the loud sighings of an eastern wind, and his motion made irregular and inconsistent, descending more at every breath of the tempest than it could recover by the libration and frequent weighing of his wings, until the little creature was forced to sit down and pant, and stay till the storm was over; and then it made a prosperous flight, and did rise and sing, as if it had learned music and motion from an angel." "The Return of Prayers," Works, vol. i. 638. Ed. Lond. 1835.
And doubting - This word, as used here, does not mean, as our translation would seem to imply, that we are to come before God without any doubts of our own piety, or in the exercise of perfect faith. The word used (διαλογισμός dialogismos) means, properly, computation, adjustment of accounts; then reflection, thought; then reasoning, opinion; then debate, contention, strife; Luk 9:46; Mar 9:33-34; Phi 2:14. This is the sense evidently in this place. They were not to approach God in prayer in the midst of clamorous disputings and angry contentions. They were not to come when the mind was heated with debate, and irritated by strife for victory. Prayer was to be offered in a calm, serious, sober state of mind, and they who engaged in polemical strife, or in warm contention of any kind, are little fitted to unite in the solemn act of addressing God. How often are theologians, when assembled together, so heated by debate, and so anxious for party victory, that they are in no suitable state of mind to pray! How often do even good people, holding different views on the disputed points of religious doctrine, suffer their minds to become so excited, and their temper so ruffled, that they are conscious they are in an unfit state of mind to approach the throne of grace together! That theological debate has gone too far; that strife for victory has become too warm, when the disputants are in such a state of mind that they cannot unite in prayer; when they could not cease their contentions, and with a calm and proper spirit, bow together before the throne of grace.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: I will: Ti1 5:14; Co1 7:7 *Gr: Tit 3:8
pray: Ch2 33:11, Ch2 33:12; Psa 130:1, Psa 130:2; Lam 3:55, Lam 3:56; Jon 2:1, Jon 2:2; Mal 1:11; Luk 23:42, Luk 23:43; Joh 4:21, Joh 4:23, Joh 4:24; Act 21:5
lifting: Job 16:17; Psa 26:6, Psa 66:18, Psa 134:2; Pro 15:8, Pro 21:27; Isa 1:15, Isa 58:7-11; Jer 7:9, Jer 7:10; Mal 1:9, Mal 1:10; Act 10:2, Act 10:4, Act 10:31; Heb 10:22; Jam 4:8; Jo1 3:20-22
without: Kg1 3:11; Psa 35:13; Mat 5:22-24, Mat 5:44, Mat 6:12, Mat 6:14, Mat 6:15; Mar 11:25; Luk 23:34; Act 7:60; Pe1 3:7
and: Mat 21:21; Mar 11:23, Mar 11:24; Jam 1:6-8
Geneva 1599
(6) I will therefore that men pray every where, (d) lifting up holy hands, without (e) wrath and (f) doubting.
(6) He has spoken of the persons for whom we must pray: and now he teaches that the difference of places is taken away: for in times past, only one nation, and in one certain place, came together to public service. But now churches or congregations are gathered together everywhere, (orderly and decently), and men come together to serve God publicly with common prayer. Neither must we strive for the nation, or for the purification of the body, or for the place, but for the mind, to have it clear from all offence, and full of sure trust and confidence.
(d) He talks of the sign for the thing itself, the lifting up of hands for the calling upon God.
(e) Without the griefs and offences of the mind, which hinder us from calling upon God with a good conscience.
(f) Doubting, which is against faith; (Jas 1:6).
John Gill
I will therefore that men pray everywhere,.... In this declaration of the apostle's will concerning prayer, he only takes notice of "men"; not but that it is both the duty and privilege of women, as well as men, to pray in their houses and closets; but because he is speaking of public prayer in the church, which only belongs to men, he speaks only of them; and his will is, that prayer should be performed by them everywhere, or in any place, in any part of the world where they lived. Now was the prophecy in Mal 1:11 fulfilled, and now was the time come our Lord refers to, Jn 4:21. This seems to be said in opposition to a Jewish notion, that the temple at Jerusalem was the only place for prayer, and that prayer made elsewhere ought to be directed towards that. The Jews say (b), that
"there is no way for the prayer of the nations of the world to ascend, seeing the gates of heaven are only opened in the land of Israel.--And again, that the prayers without the land have no way to go up before the Lord, but the Israelites send them without the land opposite Jerusalem; and when they come to Jerusalem, from thence they remove and ascend above.--No prayer ascends above from that place in which it is made, till it come to the land of Israel, and from thence to Jerusalem, and from thence to the sanctuary, and then it ascends above.''
They have also many rules concerning places of private prayer, as that care should be taken that it be not in a place where there is any filth; or any bad scent (c).
Lifting up holy hands; lifting up of hands was a prayer gesture among the Heathens (d), and so it was among the Jews (e). R. Simeon lift up his hands in prayer to the blessed God, and prayed his prayer. Yea, they (f) say,
"it is forbidden a man to lift up his hands above, except in prayer, and in blessings to his Lord, and supplications, as it is said, Gen 14:22 which is interpreted of lifting up of hands in prayer.''
And this was an emblem of the elevation of the heart in prayer to God, without which the former would be of little avail. It is an observation of the Jews (g), we have found prayer without lifting up of hands, but we never found lifting up of hands without prayer. And these hands must be holy and pure; there must be purity of heart, and cleanness of hands, or a freedom from any governing sin, which renders prayer unacceptable unto God; see Is 1:15. The apostle alludes to a custom of the Jews, who always used to wash their hands before prayer;
"Then Holofernes commanded his guard that they should not stay her: thus she abode in the camp three days, and went out in the night into the valley of Bethulia, and washed herself in a fountain of water by the camp. And when she came out, she besought the Lord God of Israel to direct her way to the raising up of the children of her people.'' (Judith 12:7,8)
So it is said (h) of the Septuagint interpreters, that after the Jewish manner they washed their hands and prayed. The account Maimonides gives (i), is this:
"cleanness of hands, how is it done? a man must wash his hands up to the elbow, and after that pray; if a man is on a journey, and the time of prayer is come, and he has no water, if there is between him and water four miles, which are eight thousand cubits, he may go to the place of water, and wash, and after that pray. If there is between him more than that, he may rub his hands, and pray. But if the place of water is behind him, he is not obliged to go back but a mile; but if he has passed from the water more than that, he is not obliged to return, but he rubs his hands and prays; they do not make clean for prayer but the hands only, in the rest of prayers, except the morning prayer; but before the morning prayer a man washes his face, his hands and feet, and after that prays.''
But, alas! what does all this washing signify? Unless, as Philo the Jew (k), expresses it, a man lifts up pure, and, as one may say, virgin hands, to heaven, and so prays.
Without wrath and doubting; or reasoning, or disputation in a contentious way: the former of these, some think, has reference to "murmuring", as the Ethiopic version renders it, impatience and complaint against God in prayer, and the other to doubt and diffidence about being heard, and having the petitions answered; for prayer ought to be with praise to God, and faith in him: or rather "wrath" may intend an angry and unforgiving temper towards men, with whom prayer is made, which is very unbecoming; see Mt 5:23 and both that and doubting, or disputation, may have regard to those heats and contentions that were between the Jews and Gentiles, which the apostle would have laid aside, and they join together in prayer, and in other parts of public worship, in love and peace. Maimonides (l) says,
"men may not stand praying, either with laughter, or with levity, nor with confabulation, "nor with contention, nor with anger", but with the words of the law.''
And it is a saving of R. Chanina,
"in a day of "wrath", a man may not pray (m).''
(b) Shaare Ors, fol. 24. 2, 3. (c) Maimon. Hilchot Tephilla, c. 4. sect. 8, 9. (d) Apuleius de Mundo, p. 276. (e) Zohar in Exod. fol 4. 2. (f) lb. in Numb. fol. 79. 1. (g) T. Hieros. Taaniot, fol. 67. 2. (h) Arist. Hist. 70. p. 98. (i) Hilch. Tephilla, c. 4. sect. 2, 3. (k) De Charitate, p. 698. Vid. ib. de Victim. Offerent. p. 848. (l) Hilch. Tephilla, c. 4. sect. 18. (m) T. Bab. Erubin, fol. 65. 1.
John Wesley
I will - A word strongly expressing his apostolical authority. Therefore - This particle connects Ti1 2:8 with Ti1 2:1. That men pray in every place - Public and private. Wherever men are, there prayer should be. Lifting up holy hands - Pure from all known sin. Without wrath - In any kind, against any creature. And every temper or motion of our soul that is not according to love is wrath. And doubting - Which is contrary to faith. And wrath, or unholy actions, or want of faith in him we call upon, are the three grand hinderances of God's hearing our petitions. Christianity consists of faith and love, embracing truth and grace: therefore the sum of our wishes should be, to pray, and live, and die, without any wrath or doubt.
Robert Jamieson, A. R. Fausset and David Brown
I will--The active wish, or desire, is meant.
that men--rather as Greek, "that the men," as distinguished from "the women," to whom he has something different to say from what he said to the men (Ti1 2:9-12; 1Cor 11:14-15; 1Cor 14:34-35). The emphasis, however, is not on this, but on the precept of praying, resumed from Ti1 2:1.
everywhere--Greek, "in every place," namely, of public prayer. Fulfilling Mal 1:11, "In every place . . . from the rising of the sun even unto the going down of the same . . . incense shall be offered unto My name"; and Jesus' words, Mt 18:20; Jn 4:21, Jn 4:23.
lifting up holy hands--The early Christians turned up their palms towards heaven, as those craving help do. So also Solomon (3Kings 8:22; Ps 141:2). The Jews washed their hands before prayer (Ps 26:6). Paul figuratively (compare Job 17:9; Jas 4:8) uses language alluding to this custom here: so Is 1:15-16. The Greek for "holy" means hands which have committed no impiety, and observed every sacred duty. This (or at least the contrite desire to be so) is a needful qualification for effectual prayer (Ps 24:3-4).
without wrath--putting it away (Mt 5:23-24; Mt 6:15).
doubting--rather, "disputing," as the Greek is translated in Phil 2:14. Such things hinder prayer (Lk 9:46; Rom 14:1; 1Pet 3:7). BENGEL supports English Version (compare an instance, 4Kings 7:2; Mt 14:31; Mk 11:22-24; Jas 1:6).
2:92:9: Նոյնպէս եւ կանայք ՚ի զա՛րդ խոնարհութեա՛ն, ակնածութեա՛մբ եւ զգաստութեամբ զարդարել զանձինս. մի՛ ՚ի հեւսս ոսկեմանս ընդելուզեա՛լս մարգարտով, կամ ՚ի հանդե՛րձս պաճուճեալս[4910]. [4910] Օրինակ մի. ՚Ի հիւս ոսկեհուռս ընդե՛՛։
9 Նոյնպէս եւ կանայք, համեստ զարդարանքով, ակնածութեամբ եւ պարկեշտութեամբ թող զարդարուեն. ոչ թէ մարգարտով ընդելուզուած ոսկեայ հիւսքերով կամ պճնազարդ զգեստներով,
9 Նոյնպէս ալ կիները վայելուչ հագուստով, ամօթխածութեամբ եւ պարկեշտութեամբ ինքզինքնին զարդարեն, ո՛չ թէ հիւսուածքներով կամ ոսկիով կամ մարգարիտներով կամ մեծածախս հանդերձներով,
Նոյնպէս եւ կանայք ի զարդ խոնարհութեան ակնածութեամբ եւ զգաստութեամբ զարդարել զանձինս, մի՛ ի հիւսս ոսկեմանս ընդելուզեալս մարգարտով, կամ ի հանդերձս պաճուճեալս:

2:9: Նոյնպէս եւ կանայք ՚ի զա՛րդ խոնարհութեա՛ն, ակնածութեա՛մբ եւ զգաստութեամբ զարդարել զանձինս. մի՛ ՚ի հեւսս ոսկեմանս ընդելուզեա՛լս մարգարտով, կամ ՚ի հանդե՛րձս պաճուճեալս[4910].
[4910] Օրինակ մի. ՚Ի հիւս ոսկեհուռս ընդե՛՛։
9 Նոյնպէս եւ կանայք, համեստ զարդարանքով, ակնածութեամբ եւ պարկեշտութեամբ թող զարդարուեն. ոչ թէ մարգարտով ընդելուզուած ոսկեայ հիւսքերով կամ պճնազարդ զգեստներով,
9 Նոյնպէս ալ կիները վայելուչ հագուստով, ամօթխածութեամբ եւ պարկեշտութեամբ ինքզինքնին զարդարեն, ո՛չ թէ հիւսուածքներով կամ ոսկիով կամ մարգարիտներով կամ մեծածախս հանդերձներով,
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2:99: чтобы также и жены, в приличном одеянии, со стыдливостью и целомудрием, украшали себя не плетением [волос], не золотом, не жемчугом, не многоценною одеждою,
2:9  ὡσαύτως [καὶ] γυναῖκας ἐν καταστολῇ κοσμίῳ μετὰ αἰδοῦς καὶ σωφροσύνης κοσμεῖν ἑαυτάς, μὴ ἐν πλέγμασιν καὶ χρυσίῳ ἢ μαργαρίταις ἢ ἱματισμῶ πολυτελεῖ,
2:9. Ὡσαύτως (As-unto-it) γυναῖκας (to-women) ἐν (in) καταστολῇ (unto-a-setting-down) κοσμίῳ (unto-configured-belonged) μετὰ (with) αἰδοῦς (of-an-un-seenness) καὶ (and) σωφροσύνης (of-a-rational-centeredness) κοσμεῖν (to-configure-unto) ἑαυτάς, (to-selves,"μὴ (lest) ἐν (in) πλέγμασιν (unto-braidings-to) καὶ (and) χρυσίῳ (unto-a-goldlet) ἢ (or) μαργαρίταις (unto-oyster-belongnesses) ἢ (or) ἱματισμῷ (unto-an-appareling-of) πολυτελεῖ, (unto-much-finished,"
2:9. similiter et mulieres in habitu ornato cum verecundia et sobrietate ornantes se non in tortis crinibus aut auro aut margaritis vel veste pretiosaIn like manner, women also in decent apparel: adorning themselves with modesty and sobriety, not with plaited hair, or gold, or pearls, or costly attire:
9. In like manner, that women adorn themselves in modest apparel, with shamefastness and sobriety; not with braided hair, and gold or pearls or costly raiment;
In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array:

9: чтобы также и жены, в приличном одеянии, со стыдливостью и целомудрием, украшали себя не плетением [волос], не золотом, не жемчугом, не многоценною одеждою,
2:9  ὡσαύτως [καὶ] γυναῖκας ἐν καταστολῇ κοσμίῳ μετὰ αἰδοῦς καὶ σωφροσύνης κοσμεῖν ἑαυτάς, μὴ ἐν πλέγμασιν καὶ χρυσίῳ ἢ μαργαρίταις ἢ ἱματισμῶ πολυτελεῖ,
2:9. similiter et mulieres in habitu ornato cum verecundia et sobrietate ornantes se non in tortis crinibus aut auro aut margaritis vel veste pretiosa
In like manner, women also in decent apparel: adorning themselves with modesty and sobriety, not with plaited hair, or gold, or pearls, or costly attire:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: Апостол хочет, чтобы женщины как при молитве присутствовали бы в приличном одеянии, так и всегда в жизни своей украшали себя не плетением волос (ср. 1Пет. III:5, 6), но добрыми делами, со стыдливостью и целомудрием, свойственными по преимуществу женскому полу. Под "добрыми делами" разумеются вообще хорошие поступки и, в частности, благотворительность.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul's Charge to Females.A. D. 64.
9 In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; 10 But (which becometh women professing godliness) with good works. 11 Let the woman learn in silence with all subjection. 12 But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. 13 For Adam was first formed, then Eve. 14 And Adam was not deceived, but the woman being deceived was in the transgression. 15 Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.

I. Here is a charge, that women who profess the Christian religion should be modest, sober, silent, and submissive, as becomes their place. 1. They must be very modest in their apparel, not affecting gaudiness, gaiety, or costliness (you may read the vanity of a person's mind in the gaiety and gaudiness of his habit), because they have better ornaments with which they should adorn themselves, with good works. Note, Good works are the best ornament; these are, in the sight of God, of great price. Those that profess godliness should, in their dress, as well as other things, act as becomes their profession; instead of laying out their money on fine clothes, they must lay it out in works of piety and charity, which are properly called good works. 2. Women must learn the principles of their religion, learn Christ, learn the scriptures; they must not think that their sex excuses them from that learning which is necessary to salvation. 3. They must be silent, submissive, and subject, and not usurp authority. The reason given is because Adam was first formed, then Eve out of him, to denote her subordination to him and dependence upon him; and that she was made for him, to be a help-meet for him. And as she was last in the creation, which is one reason for her subjection, so she was first in the transgression, and that is another reason. Adam was not deceived, that is, not first; the serpent did not immediately set upon him, but the woman was first in the transgression (2 Cor. xi. 3), and it was part of the sentence, Thy desire shall be to thy husband, and he shall rule over thee, Gen. iii. 16. But it is a word of comfort (v. 15) that those who continue in sobriety shall be saved in child-bearing, or with child-bearing--the Messiah, who was born of a woman, should break the serpent's head (Gen. iii. 15); or the sentence which they are under for sin shall be no bar to their acceptance with Christ, if they continue in faith, and charity, and holiness, with sobriety.

II. Here observe, 1. The extensiveness of the rules of Christianity; they reach not only to men, but to women, not only to their persons, but also to their dress, which must be modest, like their sex; and to their outward deportment and behaviour, it must be in silence, with all subjection. 2. Women are to profess godliness as well as men; for they are baptized, and thereby stand engaged to exercise themselves to godliness; and, to their honour be it spoken, many of them were eminent professors of Christianity in the days of the apostles, as the book of Acts will inform us. 3. Women being more in danger of exceeding in their apparel, it was more necessary to caution them in this respect. 4. The best ornaments for professors of godliness are good works. 5. According to Paul, women must be learners, and are not allowed to be public teachers in the church; for teaching is an office of authority, and the woman must not usurp authority over the man, but is to be in silence. But, notwithstanding this prohibition, good women may and ought to teach their children at home the principles of religion. Timothy from a child had known the holy scriptures; and who should teach him but his mother and grandmother? 2 Tim. iii. 15. Aquila and his wife Priscilla expounded unto Apollos the way of God more perfectly; but then they did it privately, for they took him unto them, Acts xviii. 26. 6. Here are two very good reasons given for the man's authority over the woman, and her subjection to the man, v. 13, 14. Adam was first formed, then Eve; she was created for the man, and not the man for the woman (1 Cor. xi. 9); then she was deceived, and brought the man into the transgression. 7. Though the difficulties and dangers of childbearing are many and great, as they are part of the punishment inflicted on the sex for Eve's transgression, yet here is much for her support and encouragement: Notwithstanding she shall be saved, &c. Though in sorrow, yet she shall bring forth, and be a living mother of living children; with this proviso, that they continue in faith, and charity, and holiness, with sobriety: and women, under the circumstance of child-bearing should by faith lay hold of this promise for their support in the needful time.
Adam Clarke: Commentary on the Bible - 1831
2:9: In like manner also - That is, he wills or commands what follows, as he had commanded what went before.
That women adorn themselves - Και τας γυναικας ες καταστολῃ κοσμιῳ. The apostle seems to refer here to different parts of the Grecian and Roman dress. The στολη, stola, seems to have been originally very simple. It was a long piece of cloth, doubled in the middle, and sewed up on both sides, leaving room only for the arms; at the top, a piece was cut out, or a slit made, through which the head passed. It hung down to the feet, both before and behind, and was girded with the zona round the body, just under the breasts. It was sometimes made with, sometimes without, sleeves; and, that it might sit the better, it was gathered on each shoulder with a band or buckle. Some of the Greek women wore them open on each side, from the bottom up above the knee, so as to discover a part of the thigh. These were termed φαινομηριδες, showers (discoverers) of the thigh; but it was, in general, only young girls or immodest women who wore them thus.
The καταστολη seems to have been the same as the pallium or mantle, which, being made nearly in the form of the stola, hung down to the waist, both in back and front, was gathered on the shoulder with a band or buckle, had a hole or slit at top for the head to pass through, and hung loosely over the stola, without being confined by the zona or girdle. Representations of these dresses may be seen in Lens' Costume des Peuples de l'Antiquit, fig. 11, 12, 13, and 16. A more modest and becoming dress than the Grecian was never invented; it was, in a great measure, revived in England about the year 1805, and in it, simplicity, decency, and elegance were united; but it soon gave place to another mode, in which frippery and nonsense once more prevailed. It was too rational to last long; and too much like religious simplicity to be suffered in a land of shadows, and a world of painted outsides.
With shamefacedness and sobriety - The stola, catastola, girdle, etc., though simple in themselves, were often highly ornamented both with gold and precious stones; and, both among the Grecian and Roman women, the hair was often crisped and curled in the most variegated and complex manner. To this the apostle alludes when he says: Μη εν πλεγμασιν, η χρυσῳ, η μαργαριταις, η ἱματισμῳ πολυτελει· Not with plaited hair, or gold, or pearls, or costly raiment. The costly raiment might refer to the materials out of which the raiment was made, and to the workmanship; the gold and pearls, to the ornaments on the raiment.
With shame-facedness or modesty, μετα αιδους. This would lead them to avoid every thing unbecoming or meretricious in the mode or fashion of their dress.
With sobriety, μετα σωφροσυνης. Moderation would lead them to avoid all unnecessary expense. They might follow the custom or costume of the country as to the dress itself, for nothing was ever more becoming than the Grecian stola, catastola, and zona; but they must not imitate the extravagance of those who, through impurity or littleness of mind, decked themselves merely to attract the eye of admiration, or set in lying action the tongue of flattery. Woman has been invidiously defined: An animal fond of dress. How long will they permit themselves to be thus degraded?
Those beautiful lines of Homer, in which he speaks of the death of Euphorbus, who was slain by Menelaus, show how anciently the Grecians plaited and adorned their hair: -
Αντικρυ δ' απαλοιο δι' αυχενος ηλυθ' ακωκη·
Δουπησεν δε πεσων, αραβησε δε τευχε' επ' αυτῳ.
Αἱματι οἱ δευοντο κομαι, Χαριτεσσιν ὁμοιαι,
Πλοχμοι θ' οἱ χρυσῳ τε και αργυρῳ εσφηκωντο.
Il. xvii., ver. 49.
Wide through the neck appears the ghastly wound;
Prone sinks the warrior, and his arms rebound.
The shining circlets of his golden hair,
Which e'en the Graces might be proud to wear,
Instarr'd with gems and gold bestrew the shore,
With dust dishonor'd, and deform'd with gore.
Pope.
Or thus, more literally: -
Sounding he fell; loud rang his batter'd arms.
His locks, which e'en the Graces might have own'd,
Blood sullied, and his ringlets wound about
With twine of gold and silver, swept the dust.
Cowper.
The extravagance to which the Grecian and Asiatic women went in their ornaments might well be a reason for the apostle's command.
Kypke, however, denies that any particular article of dress is intended here, and says that καταστολη is to be understood as coming from καταστελλω, to restrain, repress; and he refers it to that government of the mind, or moderation which women should exercise over their dress and demeanour in general, and every thing that may fall under the observation of the senses. All this, undoubtedly, the apostle had in view.
When either women or men spend much time, cost, and attention on decorating their persons, it affords a painful proof that within there is little excellence, and that they are endeavoring to supply the want of mind and moral good by the feeble and silly aids of dress and ornament. Were religion out of the question, common sense would say in all these things: Be decent; but be moderate and modest.
Albert Barnes: Notes on the Bible - 1834
2:9: In like manner also - That is, with the same propriety; with the same regard to what religion demands. The apostle had stated particularly the duty of men in public worship Ti1 2:8, and he now proceeds to state the duty of women. All the directions here evidently refer to the proper manner of conducting public worship, and not to private duties; and the object here is to state the way in which he would have the different sexes appear. He had said that he would have prayers offered for all people (Ti1 2:1 ff), and that in offering such petitions he would have the men on whom devolved the duty of conducting public devotion, do it with holy hands, and without any intermingling of passion, and with entire freedom from the spirit of contention. In reference to the duty of females in attendance on public worship, he says that he would have them appear in apparel suitable to the place and the occasion - adorned not after the manner of the world, but with the zeal and love in the cause of the Redeemer which became Christians. He would not have a woman become a public teacher Ti1 2:12, but would wish her ever to occupy the place in society for which she was designed Ti1 2:11, and to which she had shown that she was adapted; Ti1 2:13-14. The direction in Ti1 2:9-12, therefore, is to be understood particularly of the proper deportment of females in the duties of public worship. At the same time, the principles laid down are doubtless such as were intended to apply to them in the other situations in life, for if modest apparel is appropriate in the sanctuary, it is appropriate everywhere. If what is here prohibited in dress is wrong there, it would be difficult to show that it is right elsewhere.
That women adorn themselves - The words "I will" are to be understood here as repeated from Ti1 2:8. The apostle by the use of the word "adorn" (κοσμεῖν kosmein), shows that he is not opposed to ornament or adorning, provided it be of the right kind. The world, as God has made it, is full of beauty, and he has shown in each flower that he is not opposed to true ornament. There are multitudes of things which, so far as we can see, appear to be designed for mere ornament, or are made merely because they are beautiful. Religion does not forbid true adorning. It differs from the world only on the question what "is" true ornament, or what it becomes us, all things considered, to do in the situation in which we are placed, the character which we sustain, the duties which we have to perform, and the profession which we make. It may be that there are ornaments in heaven which would be anything but appropriate for the condition of a poor, lost, dying sinner on earth.
In modest apparel - The word here rendered "modest" (κόσμιος kosmios), properly relates to ornament, or decoration, and means that which is "well-ordered, decorous, becoming." It does not, properly, mean modest in the sense of being opposed to that which is immodest, or which tends to excite improper passions and desires, but that which is becoming or appropriate. The apostle does not positively specify what this would be, but he mentions somethings which are to be excluded from it, and which, in his view, are inconsistent with the true adorning of Christian females - "broidered hair, gold, pearls, costly array." The sense here is, that the apparel of females should be such as becomes them, or is appropriate to them. The word here used (κόσμιος kosmios), shows that there should be due attention that it may be truly neat, fit, decorous. There is no religion in a negligent mode of apparel, or in inattention to personal appearance - anymore than there is in wearing gold and pearls; and a female may as truly violate the precepts of her religion by neglecting her personal appearance as by excessive attention to it. The true idea here is, that her attention to her appearance should be such that she will be offensive to no class of persons; such as to show that her mind is supremely fixed on higher and more important things, and such as to interfere with no duty which she owes, and no good which she can do, either by spending her time needlessly in personal adorning, or by lavishing that money for dress which might do good to others, or by neglecting the proprieties of her station, and making herself offensive to others.
With shamefacedness - With modesty of appearance and manner - an eminent female virtue, whether in the sanctuary or at home.
And sobriety - The word here used means, properly, "sanity;" then sober-mindedness, moderation of the desires and passions. It is opposed to all that is frivolous, and to all undue excitement of the passions. The idea is, that in their apparel and deportment they should not entrench on the strictest decorum. Doddridge.
Not with broidered hair - Margin, "plaited." Females in the East pay much more attention to the hair than is commonly done with us. It is plaited with great care, and arranged in various forms, according to the pRev_ailing fashion, and often ornamented with spangles or with silver wire or tissue interwoven; see the notes on Isa 3:24. The sense here is, that Christian females are not to imitate those of the world in their careful attention to the ornaments of the head. It cannot be supposed that the mere braiding of the hair is forbidden, but only that careful attention to the manner of doing it, and to the ornaments usually worn in it, which characterized worldly females.
Or gold, or pearls - It is not to be supposed that all use of gold or pearls as articles of dress is here forbidden; but the idea is, that the Christian female is not to seek these as the adorning which she desires, or is not to imitate the world in these personal decorations. It may be a difficult question to settle how much ornament is allowable, and when the true line is passed. But though this cannot be settled by any exact rules, since much must depend on age, and on the relative rank in life, and the means which one may possess, yet there is one general rule which is applicable to all, and which might regulate all. It is, that the true line is passed when more is thought of this external adorning, than of the ornament of the heart. Any external decoration which occupies the mind more than the virtues of the heart, and which engrosses the time and attention more, we may be certain is wrong. The apparel should be such as not to attract attention; such as becomes our situation; such as will not be particularly singular; such as shall leave the impression that the heart is not fixed on it. It is a poor ambition to decorate a dying body with gold and pearls. It should not be forgotten that the body thus adorned will soon need other habiliments, and will occupy a position where gold and pearls would be a mockery. When the heart is right; when there is true and supreme love for religion, it is usually not difficult to regulate the subject of dress.
Costly array - Expensive dress. This is forbidden - for it is foolish, and the money thus employed may be much more profitably used in doing good. "Costly array" includes that which can be ill afforded, and that which is inconsistent with the feeling that the principle ornament is that of the heart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: that: Pe1 3:3-5
with shamefacedness: Pro 7:10; Isa 3:16; Tit 2:3-5
not: Gen 24:53; Exo 35:22, Exo 35:23; Kg2 9:30; Est 5:1; Psa 45:13, Psa 45:14, Psa 149:4; Pro 31:22; Isa 3:18-24, Isa 61:4; Jer 2:32, Jer 4:30; Eze 16:9-16; Mat 6:28; Mat 6:29, Mat 11:8
broided: or, plaited, Pe1 3:3
Geneva 1599
(7) In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array;
(7) Thirdly, he appoints women to learn in the public assemblies with silence and modesty, being dressed pleasantly, without any overindulgence or excess in their clothing.
John Gill
In like manner also,.... Let the women pray likewise; though they are not to lead in prayer, or be the mouth of the church, which would be indecent, yet they are to join with the church in public prayer; see Acts 1:14 and in like manner as the men, with purity of heart and hand, without murmuring and impatience towards God, and without wrath and anger towards others, and in faith, without doubting and distrust: and the apostle proceeds to point out what sort of dress he would have them appear in at the time of prayer, and at any part of public worship; and thus the Ethiopic version renders it, "so let the women be clothed in prayer", namely, as follows;
that women adorn themselves in modest apparel: the word rendered "apparel" signifies a long robe, which reaches down to the feet; and the word translated "modest" signifies that which is clean, neat, and decent, yea, beautiful and ornamental; and the sense of the apostle is, that he would not have them to come to public worship in rags, and in dirty and filthy garments, but that their bodies should be covered with clean and decent raiment; so the Israelites washed their clothes that they might be ready to meet the Lord at Mount Sinai, Ex 19:14. The Jews always appeared in their best clothes on the sabbath day; this is one of their rules: (n).
"for the honour of the sabbath, every man must be clothed, , "with clean or neat apparel" and clothing on the weekday must not be as clothing on the sabbath day; and if a man can make no change, he must let down his talith (or upper garment, his cloak); so that his clothing may not be as the clothing of the weekdays, when that was girt up about him.''
The apostle adds,
with shamefacedness and sobriety: these are the two general rules by which dress is to be regulated; it is right and proper, when it is consistent with chastity, when it is not immodest and impudent, and more like the attire of an harlot than of a woman professing godliness; and when it is moderate as well as modest, and suitable to a person's age and station, and is not beyond the circumstances of life in which they are. There is no religion or irreligion in dress, provided pride and luxury are guarded against, and modesty and moderation preserved.
Not with broidered hair, or plaited, as in 1Pet 3:3; see Gill on 1Pet 3:3. The Jews had women on purpose for this business; Mary Magdalene is thought to have her name from hence; See Gill on Mt 27:56. Or gold, or pearls, or costly array: not that the apostle forbids all use or wear of such things by proper persons, whose circumstances would admit of it, and upon proper occasions, and at proper times: certain it is, that earrings and bracelets of gold, and jewels set in silver and gold, and raiment, costly raiment, were sent by Abraham, and given to Rebekah, and wore by her, who was a woman professing godliness so the church in Ps 45:9 though in figurative expressions, yet in allusion to what is literal, and honourable, and commendable, is said to be in gold of Ophir, and her clothing to be of wrought gold, and to be brought to the king in raiment of needlework: but however justifiable such a dress may be at other seasons, the apostle judged it very improper at the time of public prayer, or at the time of public worship; seeing it might swell the heart of the wearer with pride, so as to forget herself and the business she was come about, and draw the eyes of others upon her; and so cause a general inattention. It was a complaint of Chrysostom's many hundreds of years ago, that some who came to public worship, appeared in such a dress, as if they came rather to dance than to pray; such apparel should be avoided: it is said of Pythagoras (o), that he taught the inhabitants of Crotona, the men literature, and the women chastity and modesty; and by his disputations so far prevailed upon the latter, as to lay aside their garments of gold and other ornaments of their dignity, as instruments of luxury; all which they brought into the temple of Juno, and dedicated them to that goddess; declaring, that shamefacedness or chastity, and not garments, are the true ornaments of matrons.
(n) Maimon. Hilch. Subbat. c. 30. sect. 3. (o) Justin. ex Trogo. l. 20. c. 4.
John Wesley
With sobriety - Which, in St. Paul's sense, is the virtue which governs our whole life according to true wisdom. Not with curled hair, not with gold - Worn by way of ornament. Not with pearls - Jewels of any kind: a part is put for the whole. Not with costly raiment - These four are expressly forbidden by name to all women (here is no exception) professing godliness, and no art of man can reconcile with the Christian profession the wilful violation of an express command.
Robert Jamieson, A. R. Fausset and David Brown
The context requires that we understand these directions as to women, in relation to their deportment in public worship, though the rules will hold good on other occasions also.
in modest apparel--"in seemly guise" [ELLICOTT]. The adjective means properly. orderly, decorous, becoming; the noun in secular writings means conduct, bearing. But here "apparel." Women are apt to love fine dress; and at Ephesus the riches of some (Ti1 6:17) would lead them to dress luxuriously. The Greek in Tit 2:3 is a more general term meaning "deportment."
shamefacedness--TRENCH spells this word according to its true derivation, "shamefastness" (that which is made fast by an honorable shame); as "steadfastness" (compare Ti1 2:11-12).
sobriety--"self-restraint" [ALFORD]. Habitual inner self-government [TRENCH]. I prefer ELLICOTT'S translation, "sober-mindedness": the well-balanced state of mind arising from habitual self-restraint.
with--Greek, "in."
braided hair--literally, "plaits," that is, plaited hair: probably with the "gold and pearls" intertwined (1Pet 3:3). Such gaud is characteristic of the spiritual harlot (Rev_ 17:4).
2:102:10: այլ որպէս վայել է կանանց՝ զաստուածպաշտութիւն յանձն առելոց գործո՛վք բարութեան։
10 այլ՝ բարի գործերով, ինչպէս վայել է աստուածապաշտութիւնը յանձն առած կանանց:
10 Հապա բարի գործերով՝ ինչպէս կը վայլէ աստուածպաշտութիւնը յանձն առած կիներուն։
այլ, որպէս վայելէ կանանց զաստուածպաշտութիւն յանձն առելոց, գործովք բարութեան:

2:10: այլ որպէս վայել է կանանց՝ զաստուածպաշտութիւն յանձն առելոց գործո՛վք բարութեան։
10 այլ՝ բարի գործերով, ինչպէս վայել է աստուածապաշտութիւնը յանձն առած կանանց:
10 Հապա բարի գործերով՝ ինչպէս կը վայլէ աստուածպաշտութիւնը յանձն առած կիներուն։
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2:1010: но добрыми делами, как прилично женам, посвящающим себя благочестию.
2:10  ἀλλ᾽ ὃ πρέπει γυναιξὶν ἐπαγγελλομέναις θεοσέβειαν, δι᾽ ἔργων ἀγαθῶν.
2:10. ἀλλ' (other) ὃ (which) πρέπει (it-befitteth) γυναιξὶν (unto-women) ἐπαγγελλομέναις ( unto-messaging-upon ) θεοσέβειαν, (to-a-deity-revering-of) δι' (through) ἔργων (of-works) ἀγαθῶν . ( of-good )
2:10. sed quod decet mulieres promittentes pietatem per opera bonaBut, as it becometh women professing godliness, with good works.
10. but ( which becometh women professing godliness) through good works.
But ( which becometh women professing godliness) with good works:

10: но добрыми делами, как прилично женам, посвящающим себя благочестию.
2:10  ἀλλ᾽ ὃ πρέπει γυναιξὶν ἐπαγγελλομέναις θεοσέβειαν, δι᾽ ἔργων ἀγαθῶν.
2:10. sed quod decet mulieres promittentes pietatem per opera bona
But, as it becometh women professing godliness, with good works.
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Adam Clarke: Commentary on the Bible - 1831
2:10: But (which becometh, etc. - That is: Good works are the only ornaments with which women professing Christianity should seek to be adorned. The Jewish matrons were accustomed to cry to the bride: "There is no need of paint, no need of antimony, no need of braided hair; she herself is most beautiful." The eastern women use a preparation of antimony, which they apply both to the eyes and eyelids, and by which the eye itself acquires a wonderful lustre.
Albert Barnes: Notes on the Bible - 1834
2:10: with good works}}But (which becometh women professing godliness) with good works - That is, it is not appropriate for women who profess to be the followers of the Saviour, to seek to be distinguished for personal, external decorations. If they are Christians, they have seen the vanity of these things, and have fixed the heart on more substantial realities. They are professed followers of Him "who went about doing good," and the performance of good works especially becomes them. They profess to have fixed the affections on God their Saviour, and to be living for heaven; and it is not becoming in them to seek such ornaments as would indicate that the heart is supremely attached to worldly things. There is great beauty in this direction. Good works, or deeds of benevolence, eminently become a Christian female. The nature of woman seems to be adapted to the performance of all deeds demanding kindness, tenderness, and gentleness of feeling; of all that proceeds from pity, sympathy, and affection; and we feel instinctively that while acts of hardy enterprise and daring in a good cause especially become a Christian man, there is something exquisitely appropriate to the female character in deeds of humble and unobtrusive sympathy and benevolence. God seems to have formed her mind for just such things, and in such things it occupies its appropriate sphere rather than in seeking external adorning.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: women: Pe1 3:3-5; Pe2 3:11
with: Ti1 5:6-10; Pro 31:31; Act 9:36, Act 9:39; Eph 2:10; Tit 2:14, Tit 3:8; Pe1 2:12; Pe2 1:6-8; Rev 2:19
John Gill
But (which becometh women professing god likeness),.... By which is meant not any particular grace, was it, the fear of God might be designed, and so the Syriac version renders it; nor the whole of internal religion only; nor the form of godliness, or the whole scheme of Gospel truth, which is according to godliness; nor only outward holiness of life and conversation; but the whole of all this, all religion, internal and external, the whole of godliness, both in a doctrinal and in a practical way. All this, these women the apostle gives directions unto, had made a profession of, and had been baptized upon it, and received members of churches; and as yet held their profession: and such persons, it best became them not so much to adorn themselves with any outward adornings, as
with good works; such as are mentioned in Th1 5:10 Good works are like good clothes, to which the apostle alludes; they do not make persons men and women, but they adorn them as such; so good works, they do not make men and women Christians, or believers, but they adorn them as such; they are ornaments to their persons, and to their profession, and to the Gospel they profess. See Tit 2:10.
Robert Jamieson, A. R. Fausset and David Brown
professing--Greek, "promising": engaging to follow.
with good works--The Greek preposition is not the same as in Ti1 2:9; "by means of," or "through good works." Their adorning is to be effected by means of good works: not that they are to be clothed in, or with, them (Eph 2:10). Works, not words in public, is their province (Ti1 2:8, Ti1 2:11-12; 1Pet 3:1). Works are often mentioned in the Pastoral Epistles in order to oppose the loose living, combined with the loose doctrine, of the false teachers. The discharge of everyday duties is honored with the designation, "good works."
2:112:11: Կին մարդ՝ ցածութեա՛մբ ուսցի՛, ամենայն հնազանդութեամբ։
11 Կին արարածը թող ուսանի լռութեամբ, կատարեալ հնազանդութեամբ:
11 Կինը թող սորվի լռութեամբ՝ ամենայն հնազանդութիւնով։
Կին մարդ [8]ցածութեամբ ուսցի, ամենայն հնազանդութեամբ:

2:11: Կին մարդ՝ ցածութեա՛մբ ուսցի՛, ամենայն հնազանդութեամբ։
11 Կին արարածը թող ուսանի լռութեամբ, կատարեալ հնազանդութեամբ:
11 Կինը թող սորվի լռութեամբ՝ ամենայն հնազանդութիւնով։
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2:1111: Жена да учится в безмолвии, со всякою покорностью;
2:11  γυνὴ ἐν ἡσυχίᾳ μανθανέτω ἐν πάσῃ ὑποταγῇ·
2:11. Γυνὴ (A-woman) ἐν (in) ἡσυχίᾳ (unto-a-quiescing-unto) μανθανέτω (it-should-learn) ἐν (in) πάσῃ (unto-all) ὑποταγῇ: (unto-an-arranging-under)
2:11. mulier in silentio discat cum omni subiectioneLet the woman learn in silence with all subjection.
11. Let a woman learn in quietness with all subjection.
Let the woman learn in silence with all subjection:

11: Жена да учится в безмолвии, со всякою покорностью;
2:11  γυνὴ ἐν ἡσυχίᾳ μανθανέτω ἐν πάσῃ ὑποταγῇ·
2:11. mulier in silentio discat cum omni subiectione
Let the woman learn in silence with all subjection.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12: Наставления эти повторяют почти те же мысли, которые высказаны апостолом в 1Кор.(XIV:34: и сл.).

Властвовать над мужем (auqentein androV), т. е. становиться на место мужчины в богослужебном собрании.
Adam Clarke: Commentary on the Bible - 1831
2:11: Let the woman learn in silence - This is generally supposed to be a prohibition of women's preaching. I have already said what I judge necessary on this subject in the notes on Co1 11:5, etc., and Co1 14:34 (note), Co1 14:35 (note); to which places I beg leave to refer the reader.
Albert Barnes: Notes on the Bible - 1834
2:11: Let the woman learn in silence - Listen attentively to instruction, without attempting to teach in public; see the notes on Co1 14:35.
With all subjection - With due subjection to those who are in authority, and who are appointed to minister in holy things; notes, Co1 14:34.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: Gen 3:16; Est 1:20; Co1 11:3, Co1 14:34, Co1 14:35; Eph 5:22-24; Col 3:18; Pe1 3:1, Pe1 3:5, Pe1 3:6
John Gill
Let the woman learn in silence,.... The apostle goes on to give some other instructions to women, how they should behave themselves in public worship, in the church of God; he would have them be learners and not teachers, sit and hear, and learn more of Christ, and of the truth of the Gospel, and to maintain good works; and he would have them learn in silence, and not offer to rise and speak, under a pretence of having a word from the Lord, or of being under an impulse of the Spirit of the Lord, as some frantic women have done; and if they should meet with anything, under the ministry of the word, they did not understand, or they had an objection to, they were not to speak in public, but ask their own husbands at home; see 1Cor 14:34. And thus, they were to behave
with all subjection; both to the ministers of the word, and to their own husbands; obeying from the heart the form of doctrine delivered to them; and submitting cheerfully to the ordinances of Christ; the whole of which is a professed subjection to the Gospel, and which becomes all professing godliness.
Robert Jamieson, A. R. Fausset and David Brown
learn--not "teach" (Ti1 2:12; 1Cor 14:34). She should not even put questions in the public assembly (1Cor 14:35).
with all subjection--not "usurping authority" (Ti1 2:12). She might teach, but not in public (Acts 18:26). Paul probably wrote this Epistle from Corinth, where the precept (1Cor 14:34) was in force.
2:122:12: Այլ ուսուցանել կնոջ մարդոյ ո՛չ հրամայեմ, եւ ո՛չ ճոխաբան լինել քան զայր մարդ. այլ ՚ի լռութեան կալ։
12 Եւ ես թոյլ չեմ տալիս, որ կին արարածը ուսուցանի կամ էլ խօսքով իշխի տղամարդու վրայ, այլ թող լուռ մնայ.
12 Բայց կնոջ հրաման չեմ տար սորվեցնելու, ո՛չ ալ՝ այր մարդուն իշխելու, հապա լուռ կենալու։
Այլ ուսուցանել կնոջ մարդոյ ոչ հրամայեմ, եւ ոչ ճոխաբան լինել քան զայր մարդ, այլ ի լռութեան կալ:

2:12: Այլ ուսուցանել կնոջ մարդոյ ո՛չ հրամայեմ, եւ ո՛չ ճոխաբան լինել քան զայր մարդ. այլ ՚ի լռութեան կալ։
12 Եւ ես թոյլ չեմ տալիս, որ կին արարածը ուսուցանի կամ էլ խօսքով իշխի տղամարդու վրայ, այլ թող լուռ մնայ.
12 Բայց կնոջ հրաման չեմ տար սորվեցնելու, ո՛չ ալ՝ այր մարդուն իշխելու, հապա լուռ կենալու։
zohrab-1805▾ eastern-1994▾ western am▾
2:1212: а учить жене не позволяю, ни властвовать над мужем, но быть в безмолвии.
2:12  διδάσκειν δὲ γυναικὶ οὐκ ἐπιτρέπω, οὐδὲ αὐθεντεῖν ἀνδρός, ἀλλ᾽ εἶναι ἐν ἡσυχίᾳ.
2:12. διδάσκειν (to-teach) δὲ (moreover) γυναικὶ (unto-a-woman) οὐκ (not) ἐπιτρέπω, (I-turn-upon,"οὐδὲ (not-moreover) αὐθεντεῖν (to-self-execute-unto) ἀνδρός, (of-a-man,"ἀλλ' (other) εἶναι (to-be) ἐν (in) ἡσυχίᾳ. (unto-a-quiescing-unto)
2:12. docere autem mulieri non permitto neque dominari in virum sed esse in silentioBut I suffer not a woman to teach, nor to use authority over the man: but to be in silence.
12. But I permit not a woman to teach, nor to have dominion over a man, but to be in quietness.
But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence:

12: а учить жене не позволяю, ни властвовать над мужем, но быть в безмолвии.
2:12  διδάσκειν δὲ γυναικὶ οὐκ ἐπιτρέπω, οὐδὲ αὐθεντεῖν ἀνδρός, ἀλλ᾽ εἶναι ἐν ἡσυχίᾳ.
2:12. docere autem mulieri non permitto neque dominari in virum sed esse in silentio
But I suffer not a woman to teach, nor to use authority over the man: but to be in silence.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:12: Nor to usurp authority - A woman should attempt nothing, either in public or private, that belongs to man as his peculiar function. This was prohibited by the Roman laws: In multis juris nostri articulis deterior est conditio foeminarum quam masculorun,; l. 9, Pap. Lib. 31, Quaest. Foeminoe ab omnibus officiis civilibus vel publicis remotae sunt; et ideo nec judicis esse possunt, nec magistratum gerere, nec postulare, nec pro alio invenire, nec procuratores existere; l. 2, de Reg. Juris. Ulp. Lib. i. Ad Sab. - Vid. Poth. Pand. Justin., vol. i. p. 13.
"In our laws the condition of women is, in many respects, worse than that of men. Women are precluded from all public offices; therefore they cannot be judges, nor execute the function of magistrates; they cannot sue, plead, nor act in any case, as proxies." They were under many other disabilities, which may be seen in different places of the Pandects.
But to be in silence - It was lawful for men in public assemblies to ask questions, or even interrupt the speaker when there was any matter in his speech which they did not understand; but this liberty was not granted to women. See the note on Co1 14:34, Co1 14:35 (note).
Albert Barnes: Notes on the Bible - 1834
2:12: But I suffer not a woman to teach - see the notes on Co1 14:34.
Nor to usurp authority over the man - notes, Co1 11:3.
Geneva 1599
But I suffer not a woman to teach, (8) nor to usurp authority over the man, but to be in silence.
(8) The first argument, why it is not lawful for women to teach in the congregation, because by this means they would be placed above men, for they would be their masters: and this is against God's ordinance.
John Gill
But I suffer not a woman to teach, They may teach in private, in their own houses and families; they are to be teachers of good things, Tit 2:3. They are to bring up their children in the nurture and admonition of the Lord; nor is the law or doctrine of a mother to be forsaken, any more than the instruction of a father; see Prov 1:8. Timothy, no doubt, received much advantage, from the private teachings and instructions of his mother Eunice, and grandmother Lois; but then women are not to teach in the church; for that is an act of power and authority, and supposes the persons that teach to be of a superior degree, and in a superior office, and to have superior abilities to those who are taught by them:
nor to usurp authority over the man; as not in civil and political things, or in things relating to civil government; and in things domestic, or the affairs of the family; so not in things ecclesiastical, or what relate to the church and government of it; for one part of rule is to feed the church with knowledge and understanding; and for a woman to take upon her to do this, is to usurp an authority over the man: this therefore she ought not to do,
but to be in silence; to sit and hear quietly and silently, and learn, and not teach, as in Ti1 2:11.
John Wesley
To usurp authority over the man - By public teaching.
Robert Jamieson, A. R. Fausset and David Brown
usurp authority--"to lord it over the man" [ALFORD], literally, "to be an autocrat."
2:132:13: Զի Ադամ նա՛խ ստեղծաւ՝ եւ ապա՛ Եւա։
13 որովհետեւ նախ Ադամը ստեղծուեց եւ ապա՝ Եւան:
13 Վասն զի առաջ Ադամ ստեղծուեցաւ ու ետքը՝ Եւան։
Զի Ադամ նախ ստեղծաւ եւ ապա Եւա:

2:13: Զի Ադամ նա՛խ ստեղծաւ՝ եւ ապա՛ Եւա։
13 որովհետեւ նախ Ադամը ստեղծուեց եւ ապա՝ Եւան:
13 Վասն զի առաջ Ադամ ստեղծուեցաւ ու ետքը՝ Եւան։
zohrab-1805▾ eastern-1994▾ western am▾
2:1313: Ибо прежде создан Адам, а потом Ева;
2:13  ἀδὰμ γὰρ πρῶτος ἐπλάσθη, εἶτα εὕα·
2:13. Ἀδὰμ (An-Adam) γὰρ (therefore) πρῶτος (most-before) ἐπλάσθη, (it-was-fashioned,"εἶτα (if-to-the-ones) Εὕα: (an-Eua)
2:13. Adam enim primus formatus est deinde EvaFor Adam was first formed; then Eve.
13. For Adam was first formed, then Eve;
For Adam was first formed, then Eve:

13: Ибо прежде создан Адам, а потом Ева;
2:13  ἀδὰμ γὰρ πρῶτος ἐπλάσθη, εἶτα εὕα·
2:13. Adam enim primus formatus est deinde Eva
For Adam was first formed; then Eve.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14: Почему женщина не должна становиться выше мужчины - апостол разъясняет это указанием на два факта из истории человечества. Адам, как созданный прежде жены, естественно был ее учителем и руководителем: так и теперь мужчина должен быть руководителем женщины. Затем, Библия сообщает, что прельстилась убеждениями змея женщина - об Адаме не сказано, чтобы он прельстился. Значит, женщина по натуре своей очень слабохарактерна, податлива на обман и потому, конечно, ей не подобает выступать в качестве руководительницы мужчины. Если в посл. к Рим (V:12) первовиновником греха называется муж, то это объясняется тем, что муж являлся в глазах апостола главным ответчиком за все происшедшее как глава семьи.
Adam Clarke: Commentary on the Bible - 1831
2:13: For Adam was first formed, then Eve - And by this very act God designed that he should have the pre-eminence. God fitted man, by the robust construction of his body, to live a public life, to contend with difficulties, and to be capable of great exertions. The structure of woman's body plainly proves that she was never designed for those exertions required in public life. In this the chief part of the natural inferiority of woman is to be sought.
Albert Barnes: Notes on the Bible - 1834
2:13: For Adam was first formed, then Eve - The apostle, in this verse, and the following, gives reasons why a woman should occupy a subordinate situation, and not usurp authority. The first is, that she was second in the act of creation, or was made subsequent to man. The reason here assigned cannot be understood to be merely that of priority of existence - for then it would give every old person authority over a younger one; but it must refer to the circumstances of the case as detailed in the history of the creation; Gen. 1-2. Man was made as the lord of this lower creation and placed in the garden, and then the woman was made of a rib taken from his side, and given to him, not as a lord, but as a companion. All the circumstances combine to show the subordinate nature of her rank, and to prove that she was not designed to exert authority over the man; compare notes on Co1 11:8-9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: Gen 1:27, Gen 2:7, Gen 2:18, Gen 2:22; Co1 11:8, Co1 11:9
Geneva 1599
(9) For Adam was first formed, then Eve.
(9) He proves this ordinance of God, by which the woman is subject to man, first because God made the woman after man, for man's sake.
John Gill
For Adam was first formed,.... Immediately by God, out of the dust of the earth; and the breath of life was breathed into him, and he became a living soul; thus wonderfully and fearfully was he made; after this he was put into the garden of Eden, to dress it, and all creatures were brought to him, to give them names; and still an help meet or a companion was not found for him. All this while Eve was not as yet formed, but after this,
then Eve. She was formed out of him, was made out of one of his ribs; and was formed for him, for his use, service, help and comfort; and here lies the strength of the apostle's reason, why the woman should be in subjection to the man; not so much because he was made before her; for so were the beasts of the field before Adam; and yet this gave them no superiority to him; but because she was made out of him, and made for him, see 1Cor 11:8. So that the woman's subjection to the man is according to the laws of nature and creation; and was antecedent to the fall; and would have been, if that had never been; though that brought her into a lower, and meaner, and more depressed estate; which the apostle next mentions. The words may be rendered, "the first Adam", or "Adam the first was formed, and then Eve". See 1Cor 15:45.
John Wesley
First - So that woman was originally the inferior.
Robert Jamieson, A. R. Fausset and David Brown
For--reason of the precept; the original order of creation.
Adam . . . first--before Eve, who was created for him (1Cor 11:8-9).
2:142:14: Եւ Ադամ ո՛չ պատրեցաւ՝ այլ կի՛նն պատրեցաւ եւ յանցեաւ.
14 Եւ Ադա՛մը չխաբուեց, այլ կի՛նը խաբուեց եւ յանցանք գործեց:
14 Եւ Ադամ չխաբուեցաւ, հապա կինը խաբուեցաւ ու յանցանք գործեց.
Եւ Ադամ ոչ պատրեցաւ, այլ կինն պատրեցաւ եւ յանցեաւ:

2:14: Եւ Ադամ ո՛չ պատրեցաւ՝ այլ կի՛նն պատրեցաւ եւ յանցեաւ.
14 Եւ Ադա՛մը չխաբուեց, այլ կի՛նը խաբուեց եւ յանցանք գործեց:
14 Եւ Ադամ չխաբուեցաւ, հապա կինը խաբուեցաւ ու յանցանք գործեց.
zohrab-1805▾ eastern-1994▾ western am▾
2:1414: и не Адам прельщен; но жена, прельстившись, впала в преступление;
2:14  καὶ ἀδὰμ οὐκ ἠπατήθη, ἡ δὲ γυνὴ ἐξαπατηθεῖσα ἐν παραβάσει γέγονεν.
2:14. καὶ (and) Ἀδὰμ (an-Adam) οὐκ (not) ἠπατήθη, (it-was-deluded-unto,"ἡ (the-one) δὲ (moreover) γυνὴ (a-woman) ἐξαπατηθεῖσα (having-been-out-deluded-unto,"ἐν (in) παραβάσει (unto-a-stepping-beside) γέγονεν. (it-hath-had-come-to-become)
2:14. et Adam non est seductus mulier autem seducta in praevaricatione fuitAnd Adam was not seduced; but the woman, being seduced, was in the transgression.
14. and Adam was not beguiled, but the woman being beguiled hath fallen into transgression:
And Adam was not deceived, but the woman being deceived was in the transgression:

14: и не Адам прельщен; но жена, прельстившись, впала в преступление;
2:14  καὶ ἀδὰμ οὐκ ἠπατήθη, ἡ δὲ γυνὴ ἐξαπατηθεῖσα ἐν παραβάσει γέγονεν.
2:14. et Adam non est seductus mulier autem seducta in praevaricatione fuit
And Adam was not seduced; but the woman, being seduced, was in the transgression.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:14: Adam was not deceived - It does not appear that Satan attempted the man; the woman said: The serpent beguiled me, and I did eat. Adam received the fruit from the hand of his wife; he knew he was transgressing, he was not deceived; however, she led the way, and in consequence of this she was subjected to the domination of her husband: Thy desire shall be to thy husband, and he shall rule over thee; Gen 3:16. There is a Greek verse, but it is not English law, that speaks a language nearly similar to that above: -
Γυναικι δ' αρχειν ου διδωσιν ἡ φυσις.
For nature suffers not a woman's rule.
God has not only rendered her unfit for it, but he has subjected her, expressly, to the government of the man.
Albert Barnes: Notes on the Bible - 1834
2:14: And Adam was not deceived - This is the second reason why the woman should occupy a subordinate rank in all things. It is, that in the most important situation in which she was ever placed she had shown that she was not qualified to take the lead. She had evinced a readiness to yield to temptation; a feebleness of resistance; a pliancy of character, which showed that she was not adapted to the situation of headship, and which made it proper that she should ever afterward occupy a subordinate situation. It is not meant here that Adam did not sin, nor even that he was not deceived by the tempter, but that the woman opposed a feebler resistance to the temptation than he would have done, and that the temptation as actually applied to her would have been ineffectual on him. To tempt and seduce him to fall, there were needed all the soft persuasions, the entreaties, and example of his wife.
Satan understood this, and approached man not with the specious argument of the serpent, but through the allurements of his wife. It is undoubtedly implied here that man in general has a power of resisting certain kinds of temptation superior to that possessed by woman, and hence that the headship properly belongs to him. This is, undoubtedly, the general truth, though there may be many exceptions, and many noble cases to the honor of the female sex, in which they evince a power of resistance to temptation superior to man. In many traits of character, and among them those which are most lovely, woman is superior to man; yet it is undoubtedly true that, as a general thing, temptation will make a stronger impression on her than on him. When it is said that "Adam was not deceived," it is not meant that when he partook actually of the fruit he was under no deception, but that he was not deceived by the serpent; he was not first deceived, or first in the transgression. The woman should remember that sin began with her, and she should therefore be willing to occupy an humble and subordinate situation.
But the woman being deceived - She was made to suppose that the fruit would not injure her, but would make her wise, and that God would not fulfil his threatening of death. Sin, from the beginning, has been a process of delusion. Every man or woman who violates the law of God is deceived as to the happiness which is expected from the violation, and as to the consequences which will follow it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: Gen 3:6, Gen 3:12; Co2 11:3
Geneva 1599
(10) And Adam was not (g) deceived, but the woman being deceived was in the transgression.
(10) Then, because after sin, God gave the woman this punishment, because the man was deceived by her.
(g) Adam was deceived, but through his wife's means, and therefore she is worthily for this reason subject to her husband, and ought to be.
John Gill
And Adam was not deceived,.... There is no need to say with interpreters, that he was not deceived first; and that he was not deceived immediately by the serpent, but by Eve; and that he is never said in Scripture to be deceived, as Melchizedek is never said to have a father or mother. The apostle's positive assertion is to be taken without any such limitations or qualifications; Adam never was deceived at all; neither by the serpent, with whom he never conversed; nor by his wife, he knew what he did, when he took the fruit of her, and ate; he ate it not under any deception, or vain imagination, that they should not die, but should be as gods, knowing good and evil. He took and ate out of love to his wife, from a fond affection to her, to bear her company, and that she might not die alone; he knew what he did, and he knew what would be the consequence of it, the death of them both; and inasmuch as he sinned wilfully, and against light and knowledge, without any deception, his sin was the greater: and hereby death came in, and passed on all men, who sinned in him:
but the woman being deceived was in the transgression: and the serpent really beguiled her; she owned it herself, Gen 3:13. And this is elsewhere said of her, 2Cor 11:3 which never is of Adam. She really thought the serpent spoke truth, that she and her husband should not die, if they ate of the fruit; but that it was good to make them wise; and that, upon eating it, they should be as gods, knowing good and evil; and under this deception she fell into the transgression, and was the cause and means, by her persuasions and example, of bringing her husband into the same sin; which involved him and all his posterity in ruin and destruction. And therefore she is called by the Jews (p) , "the mother of iniquity and sin"; to which they refer, Ps 51:5. And they say, (q) she was the cause of death to Adam, and to all the world: See Gill on Rom 5:12. And they observe (r) the order of the punishment of the serpent, Eve, and Adam, as of their sin; the serpent was first accursed, then Eve, and last of all Adam. They say
"(s) Samael (the devil) could not subvert Adam, till the serpent came and turned the heart of Eve, and Eve turned his heart, and they both sinned; wherefore it is said, "the woman which thou gavest me"; Samael had no power to turn him, till Eve came, and she was the cause of his eating.''
Now inasmuch as the serpent did not attack Adam, he being the stronger and more knowing person, and less capable of being managed and seduced; but made his attempt on Eve, in which he succeeded; and since not Adam, but Eve, was deceived, it appears that the man is the more proper person to bear rule and authority, as in civil and domestic, so in ecclesiastic affairs; and it is right for the woman to learn, and the man to teach: and seeing that Eve was the cause of transgression to Adam, and of punishment to him and his posterity, the subjection of the woman to the man was confirmed afresh: and she was brought into a more depressed state of dependence on him, and subjection to him; see Gen 3:16. The Ethiopic version renders the text, "Adam hath not deceived, the woman hath deceived and prevaricated".
(p) Tzeror Hammor, fol. 141. 3. (q) T. Hieros. Sabbat, fol. 5. 2. Zohar in Gcn. fol. 27. 3. Caphtor, fol. 37. 2. (r) T. Bab. Erubin, fol. 18. 1. & Taanith, fol. 15. 2. Bereshit Rabba, sect. 20. fol. 17. 1. (s) Midrash Ruth in Zohar in Gen. fol. 27. 3.
John Wesley
And Adam was not deceived - The serpent deceived Eve: Eve did not deceive Adam, but persuaded him. "Thou hast hearkened unto the voice of thy wife," Gen 3:17. The preceding verse showed why a woman should not "usurp authority over the man." this shows why she ought not "to teach." She is more easily deceived, and more easily deceives. The woman being deceived transgressed - "The serpent deceived" her, Gen 3:13, and she transgressed.
Robert Jamieson, A. R. Fausset and David Brown
Adam was not deceived--as Eve was deceived by the serpent; but was persuaded by his wife. Gen 3:17, "hearkened unto . . . voice of . . . wife." But in Gen 3:13, Eve says, "The serpent beguiled me." Being more easily deceived, she more easily deceives [BENGEL], (2Cor 11:3). Last in being, she was first in sin--indeed, she alone was deceived. The subtle serpent knew that she was "the weaker vessel" (1Pet 3:7). He therefore tempted her, not Adam. She yielded to the temptations of sense and the deceits of Satan; he, to conjugal love. Hence, in the order of God's judicial sentence, the serpent, the prime offender, stands first; the woman, who was deceived, next; and the man, persuaded by his wife, last (Gen 3:14-19). In Rom 5:12, Adam is represented as the first transgressor; but there no reference is made to Eve, and Adam is regarded as the head of the sinning race. Hence, as here, Ti1 2:11, in Gen 3:16, woman's "subjection" is represented as the consequence of her being deceived.
being deceived--The oldest manuscripts read the compound Greek verb for the simple, "Having been seduced by deceit": implying how completely Satan succeeded in deceiving her.
was in the transgression--Greek, "came to be in the transgression": became involved in the existing state of transgression, literally, "the going beyond a command"; breach of a positive precept (Rom 4:15).
2:152:15: բայց կեցցէ՛ վասն որդեծնութեանն, եթէ կայցեն ՚ի հաւատս եւ ՚ի սէր, եւ ՚ի սրբութիւն պարկեշտութեան[4911]։[4911] Ոմանք. Կացցէ վասն որդեծն՛՛... եթէ կացցեն ՚ի հաւ՛՛... պարկեշտութեամբ։ Ոսկան. Եւ ՚ի սրբութեան պար՛՛։
15 Բայց նա պիտի ապրի որդեծնութեան համար, եթէ պարկեշտութեամբ մնայ հաւատի, սիրոյ եւ սրբութեան մէջ:
15 Սակայն պիտի փրկուի անիկա որդեծնութեամբ, եթէ պարկեշտութիւնով կենան հաւատքի եւ սիրոյ ու սրբութեան մէջ։
բայց կեցցէ վասն որդեծնութեանն, եթէ կայցեն ի հաւատս եւ ի սէր եւ ի սրբութիւն պարկեշտութեամբ:

2:15: բայց կեցցէ՛ վասն որդեծնութեանն, եթէ կայցեն ՚ի հաւատս եւ ՚ի սէր, եւ ՚ի սրբութիւն պարկեշտութեան[4911]։
[4911] Ոմանք. Կացցէ վասն որդեծն՛՛... եթէ կացցեն ՚ի հաւ՛՛... պարկեշտութեամբ։ Ոսկան. Եւ ՚ի սրբութեան պար՛՛։
15 Բայց նա պիտի ապրի որդեծնութեան համար, եթէ պարկեշտութեամբ մնայ հաւատի, սիրոյ եւ սրբութեան մէջ:
15 Սակայն պիտի փրկուի անիկա որդեծնութեամբ, եթէ պարկեշտութիւնով կենան հաւատքի եւ սիրոյ ու սրբութեան մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
2:1515: впрочем спасется через чадородие, если пребудет в вере и любви и в святости с целомудрием.
2:15  σωθήσεται δὲ διὰ τῆς τεκνογονίας, ἐὰν μείνωσιν ἐν πίστει καὶ ἀγάπῃ καὶ ἁγιασμῶ μετὰ σωφροσύνης.
2:15. σωθήσεται (It-shall-be-saved) δὲ (moreover) διὰ (through) τῆς (of-the-one) τεκνογονίας, (of-a-produced-becoming-unto,"ἐὰν (if-ever) μείνωσιν (they-might-have-stayed) ἐν (in) πίστει (unto-a-trust) καὶ (and) ἀγάπῃ (unto-an-excessing-off) καὶ (and) ἁγιασμῷ (unto-a-hallow-belonging-of) μετὰ (with) σωφροσύνης. (of-a-rational-centeredness)
2:15. salvabitur autem per filiorum generationem si permanserint in fide et dilectione et sanctificatione cum sobrietateYet she shall be saved through child bearing; if she continue in faith and love and sanctification with sobriety.
15. but she shall be saved through the childbearing, if they continue in faith and love and sanctification with sobriety.
Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety:

15: впрочем спасется через чадородие, если пребудет в вере и любви и в святости с целомудрием.
2:15  σωθήσεται δὲ διὰ τῆς τεκνογονίας, ἐὰν μείνωσιν ἐν πίστει καὶ ἀγάπῃ καὶ ἁγιασμῶ μετὰ σωφροσύνης.
2:15. salvabitur autem per filiorum generationem si permanserint in fide et dilectione et sanctificatione cum sobrietate
Yet she shall be saved through child bearing; if she continue in faith and love and sanctification with sobriety.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: В "чадородии", по апостолу, возможность спасения для женщины, а не в ее порывах к учительству церковному. Можно бы думать, что здесь апостол намекает на те страдания, какие сопутствуют рождению детей у женщин и какие составляют для нее как бы наказание за ее грех и напоминают ей о необходимости покаяния и самоусовершенствования. Но следующее выражение: "если пребудет...". также содержит мысль об усовершенствовании и, след., в предыдущем выражении "чадородия ради" заключается какая-то другая мысль. Естественнее поэтому полагать, что апостол здесь указывает женщине на то, что она спасение или счастье может найти в семейной жизни, рождая и воспитывая детей, причем должна сохранять всегда чистоту, веру и любовь христианскую.
Adam Clarke: Commentary on the Bible - 1831
2:15: She shalt be saved in child-bearing - Σωθησεται δε δια της τεκνογονιας· She shall be saved through child-bearing - she shall be saved by means, or through the instrumentality, of child-bearing or of bringing forth a child. Amidst the different opinions given of the meaning of this very singular text, that of Dr. Macknight appears to me the most probable, which I shall give in his paraphrase and note.
"However, though Eve was first in the transgression, and brought death on herself, her husband, and all her posterity, the female sex shall be saved (equally with the male) through child-bearing - through bringing forth the Savior, if they live in faith, and love, and chastity, with that sobriety which I have been recommending.
"The word σωθησεται, saved, in this verse refers to ἡ γυνη, the woman, in the foregoing verse, which is certainly Eve. But the apostle did not mean to say that she alone was to be saved through child-bearing, but that all her posterity, whether male or female, are to be saved through the child-bearing of a woman; as is evident from his adding, If they live in faith and love and holiness, with sobriety. For safety in child-bearing does not depend on that condition at all; since many pious women die in child-bearing, while others of a contrary character are preserved. The salvation of the human race, through child-bearing, was intimated in the sentence passed on the serpent, Gen 3:15 : I will put enmity between thee and the woman, and between thy seed and her seed. It shall bruise thy head. Accordingly, the Savior being conceived in the womb of his mother by the power of the Holy Ghost, he is truly the seed of the woman who was to bruise the head of the serpent; and a woman, by bringing him forth, has been the occasion of our salvation." This is the most consistent sense, for in the way in which it is commonly understood it does not apply. There are innumerable instances of women dying in child-bed who have lived in faith and charity and holiness, with sobriety; and equally numerous instances of worthless women, slaves to different kinds of vices, who have not only been saved in child-bearing, but have passed through their travail with comparatively little pain; hence that is not the sense in which we should understand the apostle. Yet it must be a matter of great consolation and support, to all pious women labouring of child, to consider that, by the holy virgin's child-bearing, salvation is provided for them and the whole human race; and that, whether they die or live, though their own child-bearing can contribute nothing to their salvation, yet he who was born of a woman has purchased them and the whole human race by his blood.
If they continue - Εαν μεινωσιν is rightly translated, if they live; for so it signifies in other passages, particularly Phi 1:25. The change in the number of the verb from the singular to the plural, which is introduced here, was designed by the apostle to show that he does not speak of Eve; nor of any particular woman, but of the whole sex. See Macknight.
Without faith it is impossible to please God, or to be saved; and without love it will be impossible to obey. Faith and Love are essentially necessary to holiness and sobriety; and unless both men and women live in these, they cannot, scripturally, expect to dwell with God for ever. Some foolish women have supposed, from this verse, that the very act of bringing forth children shall entitle them to salvation; and that all who die in childbed infallibly go to glory! Nothing can be more unfounded than this; faith, love, holiness, and sobriety, are as absolutely requisite for the salvation of every daughter of Eve, as they are for the salvation of every son of Adam. Pain and suffering neither purify nor make atonement. On the mercy of God, in Christ, dispensing remission of sins and holiness, both men and women may confidently rely for salvation; but on nothing else. Let her that readeth understand.
On the subject of dress I will conclude in the words of a late writer: "What harm does it do to adorn ourselves with gold, or pearls, or costly array, suppose we can afford it? The first harm it does is, it engenders pride; and, where it is already, increases it. Nothing is more natural than to think ourselves better because we are dressed in better clothes. One of the old heathens was so well apprised of this, that when he had a spite to a poor man, and had a mind to turn his head; he made him a present of a suit of fine clothes.
Eutrapelus cuicunque nocere volebat,
Vestimenta dabat pretiosa.
He could not then but imagine himself to be as much better, as he was finer, than his neighbor; inferring the superior value of his person from the value of his clothes." - Rev. J. Wesley's Sermons.
Albert Barnes: Notes on the Bible - 1834
2:15: Notwithstanding she shall be saved - The promise in this verse is designed to alleviate the apparent severity of the remarks just made about the condition of woman, and of the allusion to the painful facts of her early history. What the apostle had just said would carry the mind back to the period in which woman introduced sin into the world, and by an obvious and easy association, to the sentence which had been passed on her in consequence of her transgression, and to the burden of sorrows which she was doomed to bear. By the remark in this verse, however, Paul shows that it was not his intention to overwhelm her with anguish. He did not design to harrow up her feelings by an unkind allusion to a melancholy fact in her history. It was necessary for him to state, and for her to know, that her place was secondary and subordinate, and he wished this truth ever to be kept in memory among Christians. It was not unkind or improper also to state the reasons for this opinion, and to show that her own history had demonstrated that she was not designed for headship.
But she was not to be regarded as degraded and abandoned. She was not to be overwhelmed by the recollection of what "the mother of all living" had done. There were consolations in her case. There was a special divine interposition which she might look for, evincing tender care on the part of God in those deep sorrows which had come upon her in consequence of her transgression; and instead of being crushed and broken-hearted on account of her condition, she should remember that the everlasting arms of God would sustain her in her condition of sorrow and pain. Paul, then, would speak to her the language of consolation, and while he would have her occupy her proper place, he would have her feel that "God was her Friend." In regard to the nature of the consolation referred to here, there has been a considerable variety of opinion. Some have held, that by the expression "she shall be saved in child-bearing," the apostle designs to include all the duties of the maternal relation, meaning that she should be saved through the faithful performance of her duties as a mother.
Robinson, Lexicon. Rosenmuller regards the words rendered "child-bearing" (τεκνογονία teknogonia), as synonymous with education, and supposes that the meaning is, that a woman, by the proper training of her children, can obtain salvation as well as her husband, and that her appropriate duty is not public teaching, but the training of her family. Wetstein supposes that it means "she shall be saved from the arts of impostors, and from the luxury and vice of the age, if, instead of wandering about, she remains at home, cultivates modesty, is subject to her husband, and engages carefully in the training of her children." This sense agrees well with the connection. Calvin supposes that the apostle designs to console the woman by the assurance that, if she bears the trials of her condition of sorrow with a proper spirit, abiding in faith and holiness, she will be saved. She is not to regard herself as cut off from the hope of heaven. Doddridge, Macknight, Clarke, and others suppose that it refers to the promise in Gen 3:15, and means that the woman shall be saved through, or by means of bearing a child, to wit, the Messiah; and that the apostle means to sustain the woman in her sorrows, and in her state of subordination and inferiority, by referring to the honor which has been put upon her by the fact that a woman gave birth to the Messiah. It is supposed also that he means to say that special honor is thus conferred on her over the man, inasmuch as the Messiah had no human father. Doddridge. The objections to this interpretation, however, though it is sustained by most respectable names, seem to me to be insuperable. They are such as these:
(1) The interpretation is too refined and abstruse. It is not that which is obvious. It depends for its point on the fact that the Messiah had no human father, and in the apostle had intended to refer to that, and to build an argument on it it may be doubted whether he would have done it in so obscure a manner. But it may reasonably be questioned whether he would have made that fact a point on which his argument would turn. There would be a species of refinement about such an argument, such as we should not look for in the writings of Paul.
(2) it is not the obvious meaning of the word "child-bearing." There is nothing in the word which requires that it should have any reference to the birth of the Messiah. The word is of a general character, and properly refers to child-hearing in general.
(3) it is not true that woman would be "saved" merely by having given birth to the Messiah. She will be saved, as man will be, as a consequence of his having been born; but there is no evidence that the mere fact that woman gave birth to him, and that he had no human father, did anything to save Mary herself, or any one else of her sex. If, therefore, the word refers to the "bearing" of the Messiah, or to the fact that he was born, it would be no more proper to say that this was connected with the salvation of woman than that of man. The true meaning, it seems to me, has been suggested by Calvin, and may be seen by the following remarks:
(1) The apostle designed to comfort woman, or to alleviate the sadness of the picture which he had drawn respecting her condition.
(2) he had referred, incidentally, as a proof of the subordinate character of her station, to the first apostasy. This naturally suggested the sentence which was passed on her, and the condition of sorrow to which she was doomed, particularly in child-birth. That was the standing demonstration of her guilt; that the condition in which she suffered most; that the situation in which she was in greatest peril.
(3) Paul assures her, therefore, that though she must thus suffer, yet that she ought not to regard herself in her deep sorrows and dangers, though on account of sin, as necessarily under the divine displeasure, or as excluded from the hope of heaven. The way of salvation was open to her as well as to men, and was to be entered in the same manner. If she had faith and holiness, even in her condition of sorrow brought on by guilt, she might as well hope for eternal life as man. The object of the apostle seems to be to guard against a possible construction which might be put on his words, that he did not regard the woman as in circumstances as favorable for salvation as those of man, or as if he thought that salvation for her was more difficult, or perhaps that she could not be saved at all. The general sentiments of the Jews in regard to the salvation of the female sex, and their exclusion from the religious privileges which men enjoy; the views of the Muslims in reference to the inferiority of the sex; and the pRev_alent feelings in the pagan world, degrading the sex and making their condition, in regard to salvation, far inferior to that of man, show the propriety of what the apostle here says, and the fitness that he should so guard himself that his language could not possibly be construed so as to give countenance to such a sentiment.
According to the interpretation of the passage here proposed, the apostle does not mean to teach that a Christian female would be certainly saved from death in child-birth - for this would not be true, and the proper construction of the passage does not require us to understand him as affirming this. Religion is not designed to make any immediate and direct change in the laws of our physical being. It does not of itself guard us from the pestilence; it does not arrest the progress of disease; it does not save us from death; and, as a matter of fact, woman, by the highest degree of piety, is not necessarily saved from the perils of that condition to which she has been subjected in consequence of the apostasy. The apostle means to show this - that in all her pain and sorrow; amidst all the evidence of apostasy, and all that reminds her that she was "first" in the transgression, she may look up to God as her Friend and strength, and may hope for acceptance and salvation.
If they continue - If woman continues - it being not uncommon to change the singular form to the plural, especially if the subject spoken of have the character of a noun of multitude. Many have understood this of children, as teaching that if the mother were faithful, so that her children continued in faith, she would be saved. But this is not a necessary or probable interpretation. The apostle says nothing of children, and it is not reasonable to suppose that he would make the prospect of her salvation depend on their being pious. This would be to add a hard condition of salvation, and one nowhere else suggested in the New Testament. The object of the apostle evidently is, to show that woman must continue in the faithful service of God if she would be saved - a doctrine everywhere insisted on in the New Testament in reference to all persons. She must not imitate the example of the mother of mankind, but she must faithfully yield obedience to the laws of God until death.
Faith - Faith in the Redeemer and in divine truth, or a life of fidelity in the service of God.
Charity - Love to all; compare notes on 1 Cor. 13.
Holiness - She must be truly righteous.
With sobriety - All these things must he united with a becoming soberness or seriousness of deportment; notes, Ti1 2:9. In such a life, woman may look to a world where she will be foRev_er free from all the sadnesses and sorrows of her condition here; where, by unequalled pain, she will be no more reminded of the time when.
- "Her rash hand in evil hour.
Forth reaching to the fruit, she pluck'd, she.
Ate;"
And when before the throne she shall be admitted to full equality with all the redeemed of the Lord. Religion meets all the sadnesses of her condition here; pours consolation into the cup of her many woes; speaks kindly to her in her distresses; utters the language of forgiveness to her heart when crushed with the remembrance of sin - for "she loves much" Luk 7:37-48; and conducts her to immortal glory in that world where all sorrow shall be unknown.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: she: Gen 3:15; Isa 7:14, Isa 9:6; Jer 31:22; Mat 1:21-25; Luk 2:7, Luk 2:10, Luk 2:11; Gal 4:4, Gal 4:5
in childbearing: Gen 3:16
in faith: Ti1 1:5
sobriety: Ti1 2:9; Tit 2:12; Pe1 4:7
Geneva 1599
(11) Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.
(11) He adds a comfort by the way, that their subjection does not hinder women from being saved as well as men, if they behave themselves in those duties of marriage in a holy and modest manner, with faith and charity.
John Gill
Notwithstanding she shall be saved,.... Not Eve, though no doubt she is saved; since she had a sense of her sin, and shame for it, a revelation of the Messiah to her, and faith in him; see Gen 3:7. But rather any woman, particularly such as profess godliness, who shall be saved
in childbearing; which is to be understood not of a temporal salvation, or being saved through childbearing, through the perilous time, and be delivered out of it; for though this is generally the case, yet not always, nor always the case of good women. Rachel died in childbed: the Jews say (t), for three transgressions women die in childbearing; because they do not take care of their menstrues, and of the cake of the firstfruits, and of lighting the lamp (when the sabbath approaches). But spiritual and eternal salvation is here meant; not that bearing children is the cause, condition, or means of salvation; for as this is not God's way of salvation, so it confines the salvation of women to childbearing ones; and which must give an uneasy reflection to maidens, and women that never bore any; but rather the meaning is, that good women shall be saved, notwithstanding their bearing and bringing forth children in pain and sorrow, according to the original curse, in Gen 3:16. And so the words administer some comfort to women, in their present situation of subjection and sorrow; though they may be rendered impersonally thus, "notwithstanding there is salvation through the birth of a son": and the sense is, that notwithstanding the fall of man by the means of the woman, yet there is salvation for both men and women, through the birth of Immanuel, the child born, and Son given; at whose birth, the angels sung peace on earth, good will to men; through the true Messiah, the deed of the woman, through the incarnate Saviour, who was made of a woman, there is salvation for lost sinners: he was born of a woman, and came into the world in order to obtain salvation for them; and he has effected it, and it is in him, for all such who apply to him for it; and with it all true believers, men and women, shall be saved through him,
if they continue in faith and charity, and holiness, with sobriety. The Vulgate Latin version reads in the singular, "if she continues", &c. but the sense is the same; for the "she", or woman, is to be taken in a collective sense, as it is in the context, for many women; even for such as profess faith and godliness. The Syriac and Ethiopic versions render the words, "she shall be saved by her children", if they continue, &c. i.e. she shall be saved by bearing of children, and bringing of them up in a religious way; if they, the children, continue as they were brought up; which is a very strange rendering of the words, and is as strange an interpretation of them; and yet is what many have given into, but needs no confutation. The meaning of the words is, that there is salvation through the incarnate Messiah, for all sorts of persons; for all men and women who believe in him, with that faith which works by love, and shows itself in holiness and sobriety; provided that they continue herein. For there are some that profess these things, that have only a temporary faith, and feigned love, and not true holiness; and these fall away, and are not saved; but such who have these graces in truth, as they do, and shall continue in them, so they shall certainly be saved.
(t) Misn. Sabbat, c. 2. sect. 6.
John Wesley
Yet she - That is, women in general, who were all involved with Eve in the sentence pronounced, Gen 3:16. Shall be saved in childbearing - Carried safe through the pain and danger which that sentence entails upon them for the transgression; yea, and finally saved, if they continue in loving faith and holy wisdom.
Robert Jamieson, A. R. Fausset and David Brown
be saved in childbearing--Greek, "in (literally, 'through') (her, literally, 'the') child-bearing." Through, or by, is often so used to express not the means of her salvation, but the circumstances AMIDST which it has place. Thus 1Cor 3:15, "He . . . shall be saved: yet so as by (literally, 'through,' that is, amidst) fire": in spite of the fiery ordeal which he has necessarily to pass through, he shall be saved. So here, "In spite of the trial of childbearing which she passes through (as her portion of the curse, Gen 3:16, 'in sorrow shalt thou bring forth children'), she shall be saved." Moreover, I think it is implied indirectly that the very curse will be turned into a condition favorable to her salvation, by her faithfully performing her part in doing and suffering what God has assigned to her, namely, child-bearing and home duties, her sphere, as distinguished from public teaching, which is not hers, but man's (Ti1 2:11-12). In this home sphere, not ordinarily in one of active duty for advancing the kingdom of God, which contradicts the position assigned to her by God, she will be saved on the same terms as all others, namely, by living faith. Some think that there is a reference to the Incarnation "through THE child-bearing" (Greek), the bearing of the child Jesus. Doubtless this is the ground of women's child-bearing in general becoming to them a blessing, instead of a curse; just as in the original prophecy (Gen 3:15-16) the promise of "the Seed of the woman" (the Saviour) stands in closest connection with the woman's being doomed to "sorrow" in "bringing forth children," her very child-bearing, though in sorrow, being the function assigned to her by God whereby the Saviour was born. This may be an ulterior reference of the Holy Spirit in this verse; but the primary reference required by the context is the one above given. "She shall be saved ([though] with childbearing)," that is, though suffering her part of the primeval curse in childbearing; just as a man shall be saved, though having to bear his part, namely, the sweat of the brow.
if they, &c.--"if the women (plural, taken out of 'the woman,' Ti1 2:14, which is put for the whole sex) continue," or more literally, "shall (be found at the judgment to) have continued."
faith and charity--the essential way to salvation (Ti1 1:5). Faith is in relation to God. Charity, to our fellow man. Sobriety, to one's self.
sobriety--"sober-mindedness" (see on Ti1 2:9, as contrasted with the unseemly forwardness reproved in Ti1 2:11). Mental receptivity and activity in family life were recognized in Christianity as the destiny of woman. One reason alleged here by Paul, is the greater danger of self-deception in the weaker sex, and the spread of errors arising from it, especially in a class of addresses in which sober reflectiveness is least in exercise [NEANDER]. The case (Acts 21:9) was doubtless in private, not in public.