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Fragments showing 1 Timothy 2:2–6 on Codex Coislinianus, from ca. AD 550. The original Koine Greek manuscript has been lost, and the text of surviving copies varies. The earliest known writing of 1 Timothy has been found on Oxyrhynchus Papyrus 5259, designated P133, in 2017. It comes from a leaf of a codex which is dated to the 3rd century ...
1 Timothy 3:1 ανθρωπινος (human or of a man) – D* it b,d,g,m,mon Ambrosiaster Jerome mss Augustine Speculum πιστος (faithful) – rell. 1 Timothy 3:14 προς σε (to you) – omitted by F G 6 1739 1881 cop sa. 1 Timothy 3:16 ομολογουμεν ως (just as we are professing) – D* 1175 ομολογουμενως ...
The pastoral epistles are a group of three books of the canonical New Testament: the First Epistle to Timothy (1 Timothy), the Second Epistle to Timothy (2 Timothy), and the Epistle to Titus. They are presented as letters from Paul the Apostle to Timothy and to Titus. However, many scholars believe they were written after Paul's death.
"exhort/encourage" (in 2:6) "rebuke/reproof" (in 1:13) recalling 'the job description of the overseer' (1:9), which Titus must do himself. [15] "Let no one despise you": is an indirect command in the third person to strengthen Titus, which is similar in form and content to 1 Timothy 4:12 for Timothy. [16] Philip Towner offers a paraphrase:
N. T. Wright, former Bishop of Durham, says that 1 Timothy 2 is the "hardest passage of all" to exegete properly. [17] A number of interpretive approaches to the text have been made by both complementarians and egalitarians. The 1 Timothy 2:12 passage is only one "side" of a letter written by Paul, and is directed at a particular group.
An underlying Household Code is also reflected in 1 Timothy 2:1ff., 8ff.; 3:1ff., 8ff.; 5:17ff.; 6:1f.; Titus 2:1–10 and 1 Peter 2:13–3:7. Historically, proof texts from the New Testament Household Codes—from the first century to the present day—have been used to define a married Christian woman's role in relation to her husband, and to ...
2 Timothy 2:14-16 contains a number of commands addressed to Paul's co-worker (in the second person) about how one to teach or relate to those in disputes pertaining heresy. [17] The teaching of Paul was regarded authoritative by Gnostic and anti-Gnostic groups alike in the second century, but this epistle stands out firmly and becomes a basis ...
1 Corinthians 14:34–35 are not a Corinthian slogan, as some have argued…, but a post-Pauline interpolation. ... Not only is the appeal to the law (possibly Genesis 3:16) un-Pauline, but the verses contradict 1 Corinthians 11:5. The injunctions reflect the misogyny of 1 Timothy 2:11–14 and probably stem from the same circle.
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