06550
 \\The Lord of peace himself\\ (\\autos ho kurios ts eirns\\). See
 # 1Th 5:23
 for \\the God of peace himself\\. \\Give you peace\\ (\\doi humin tn\\
 \\eirnn\\). Second aorist active optative (_Koin_) of \\didmi\\, not
 \\di\\ (subjunctive). So also
 # Ro 15:5; 2Ti 1:16,18
 The Lord Jesus whose characteristic is peace, can alone give real
 peace to the heart and to the world.
 # Joh 14:27

06551
 \\Of me Paul with mine own hand\\ (\\ti emi cheiri Paulou\\).
 Instrumental case \\cheiri\\. Note genitive \\Paulou\\ in apposition with
 possessive idea in the possessive pronoun \\emi\\. Paul had dictated
 the letter, but now wrote the salutation in his hand. \\The token\\
 \\in every epistle\\ (\\smeion en pasi epistoli\\). Mark (verse
 # 14
 and proof of the genuineness of each epistle, Paul's signature.
 Already there were spurious forgeries
 # 2Th 2:2
 Thus each church was enabled to know that Paul wrote the letter.
 If only the autograph copy could be found!

06552
 Salutation just like that in
 # 1Th 5:28
 with the addition of \\pantn\\ (all).


06553
 \\According to the commandment\\ (\\kat' epitagn\\).  A late _Koin_
 word (Polybius, Diodorus), but a Pauline word also in N.T. This
 very idiom ("by way of command") in
 # 1Co 7:6; 2Co 8:8; Ro 16:26; 1Ti 1:1; Tit 1:3
 Paul means to say that he is an apostle under orders. \\Of God our\\
 \\Saviour\\ (\\theou stros hmn\\). Genitive case with \\epitagn\\. In
 the LXX \\str\\ (old word from \\sz\\ for agent in saving, applied to
 deities, princes, kings, etc.) occurs 20 times, all but two to
 God. The Romans called the emperor "Saviour God." In the N.T. the
 designation of God as Saviour is peculiar to
 # Lu 1:47; Jude 1:25; 1Ti 1:3; 2:3; 4:10; Tit 1:3; 2:10; 3:4
 In the other Epistles Paul uses it of Christ
 # Php 3:20; Eph 5:23
 as in
 # 2Ti 1:10
 In
 # 2Pe 1:1
 we have "our God and Saviour Jesus Christ" as in
 # Tit 2:13
 \\Our hope\\ (\\ts elpidos hmn\\). Like
 # Col 1:27
 More than the author and object of hope, "its very substance and
 foundation" (Ellicott).

06554
 \\True\\ (\\gnsii\\). Legitimate, not spurious. Old word from \\ginomai\\,
 but Pauline only in N.T.
 # Php 4:3; 2Co 8:8; Tit 1:4
 In
 # Php 2:20
 the adverb \\gnsis\\ occurs and of Timothy again. \\Christ Jesus\\
 (\\Christou Isou\\). So twice already in verse
 # 1
 and as usual in the later Epistles
 # Col 1:1; Eph 1:1

06555
 \\As I exhorted\\ (\\kaths parekalesa\\). There is an ellipse of the
 principal clause in verse
 # 4
 (\\so do I now\\ not being in the Greek). \\To tarry\\ (\\prosmeinai\\).
 First aorist active infinitive of \\prosmen\\, old verb, attributed
 by Luke to Paul in
 # Ac 13:43
 \\That thou mightest charge\\ (\\hina paraggeilis\\). Subfinal clause
 with \\hina\\ and the first aorist active subjunctive of \\paraggell\\,
 old verb, to transmit a message along (\\para\\) from one to another.
 See
 # 2Th 3:4,6,10
 Lock considers this idiom here an elliptical imperative like
 # Eph 4:29; 5:33
 \\Certain men\\ (\\tisin\\). Dative case. Expressly vague (no names as in
 # 1:20
 though Paul doubtless has certain persons in Ephesus in mind. \\Not\\
 \\to teach a different doctrine\\ (\\m heterodidaskalein\\). Earliest
 known use of this compound like \\kakodidaskalein\\ of Clement of
 Rome. Only other N.T. example in
 # 6:3
 Eusebius has \\heterodidaskalos\\. Same idea in
 # Ga 1:6; 2Co 11:4; Ro 16:17
 Perhaps coined by Paul.

06556
 \\To give heed\\ (\\prosechein\\). With \\noun\\ understood. Old and common
 idiom in N.T. especially in Luke and Acts
 # Ac 8:10
 Not in Paul's earlier Epistles.
 # 1Ti 3:8; 4:1,13; Tit 1:14
 \\To fables\\ (\\muthois\\). Dative case of old word for speech,
 narrative, story, fiction, falsehood. In N.T. only
 # 2Pe 1:16; 1Ti 1:4; 4:7; Tit 1:14; 2Ti 4:4
 \\Genealogies\\ (\\genealogiais\\). Dative of old word, in LXX, in N.T.
 only here and
 # Tit 3:9
 \\Endless\\ (\\aperantois\\). Old verbal compound (from \\a\\ privative and
 \\perain\\, to go through), in LXX, only here in N.T. Excellent
 examples there for old words used only in the Pastorals because
 of the subject matter, describing the Gnostic emphasis on aeons.
 \\Questionings\\ (\\ekztseis\\). "Seekings out." Late and rare compound
 from \\ekzte\\ (itself _Koin_ word,
 # Ro 3:11
 from LXX and in papyri). Here only in N.T. Simplex \\ztsis\\ in
 # Ac 15:2; 1Ti 6:4; Tit 3:9; 2Ti 2:23
 \\A dispensation\\ (\\oikonomian\\). Pauline word
 # 1Co 9:17; Col 1:25; Eph 1:9; 3:9; 1Ti 1:4
 # Lu 16:2-4
 only other N.T. examples. \\In faith\\ (\\en pistei\\). Pauline use of
 \\pistis\\.

06557
 \\The end\\ (\\to telos\\). See
 # Ro 6:21; 10:4
 for \\telos\\ (the good aimed at, reached, result, end). \\Love\\
 (\\agap\\). Not "questionings."
 # Ro 13:9
 "Three conditions for the growth of love" (Parry): "Out of a pure
 heart" (\\ek katharas kardias\\, O.T. conception), "and a good
 conscience" (\\kai suneidses agaths\\, for which see
 # Ro 2:25
 "and faith unfeigned" (\\kai pistes anupokritou\\, late compound
 verbal in
 # 2Co 6:6; Ro 12:9

06558
 \\Having swerved\\ (\\astochsantes\\). First aorist active participle of
 \\astoche\\, compound _Koin_ verb (Polybius, Plutarch) from
 \\astochos\\ (\\a\\ privative and \\stochos\\, a mark), "having missed the
 mark." In N.T. only here,
 # 6:21; 2Ti 2:18
 With the ablative case \\hn\\ (which). \\Have turned aside\\
 (\\exetrapsan\\). Second aorist passive indicative of \\ektrep\\, old
 and common verb, to turn or twist out or aside. In medical sense
 in
 # Heb 12:13
 As metaphor in
 # 1Ti 1:6; 6:20; 2Ti 4:4
 \\Vain talking\\ (\\mataiologian\\). Late word from \\mataiologos\\, only
 here in N.T., in the literary _Koin_.

06559
 \\Teachers of the law\\ (\\nomodidaskaloi\\). Compound only in N.T.
 (here,
 # Lu 5:17; Ac 5:34
 and ecclesiastical writers. \\Though they understand\\ (\\noountes\\).
 Concessive participle of \\noe\\, old verb
 # Eph 3:4,20
 \\Neither what\\ (\\mte ha\\). Relative \\ha\\ (which things). \\Nor whereof\\
 (\\mte peri tinn\\). Here the interrogative \\tinn\\ used in sense of
 relative \\hn\\. It may be regarded as the use of an indirect
 question for variety (Parry). \\They confidently affirm\\
 (\\diabebaiountai\\). Present middle indicative of the common _Koin_
 compound, in N.T. only here and
 # Tit 3:8

06560
 \\If a man use it lawfully\\ (\\ean tis auti chrtai\\). Condition of
 third class with \\ean\\ and present middle subjunctive of \\chraomai\\
 with instrumental case.

06561
 \\Is not made for\\ (\\ou keitai\\). The use of \\keitai\\ for \\tetheitai\\
 (perfect passive of \\tithmi\\) is a common enough idiom. See the
 same point about law in
 # Ga 18-23; Ro 13:13
 For "knowing this" (\\eids touto\\) see
 # Eph 5:5
 \\Unruly\\ (\\anupotaktois\\). Dative (like all these words) of the late
 verbal (\\a\\ privative and \\hupotass\\). In N.T. only here,
 # Tit 1:6,10; Heb 2:8
 \\Ungodly\\ (\\asebesi\\). See
 # Ro 4:5; 5:6
 \\Sinners\\ (\\hamartlois\\). See
 # Ro 3:7
 \\Unholy\\ (\\anosiois\\). Common word (\\a\\ privative and \\hosios\\. In
 N.T. only here and
 # 2Ti 3:2
 \\Profane\\ (\\beblois\\). Old word from \\bain\\, to go, and \\blos\\,
 threshold. See
 # Heb 12:16
 \\Murderers of fathers\\ (\\patroliais\\). Late form for common Attic
 \\patraliais\\ (from \\patr\\, father, and \\aloia\\, to smite) only
 here in N.T. \\Murderers of mothers\\ (\\mtroliais\\). Late form Attic
 \\mtraliais\\. Only here in N.T. \\Manslayers\\ (\\andraphonois\\). Old
 compound (\\anr\\, man, \\phonos\\, murder). Only here in N.T.

06562
 \\For abusers of themselves with men\\ (\\arsenokoitais\\). Late compound
 for sodomites. In N.T. only here and
 # 1Co 6:9
 \\Men-stealers\\ (\\andrapodistais\\). Old word from \\andrapodiz\\ (from
 \\anr\\, man, \\pous\\, foot, to catch by the foot), to enslave. So
 enslavers, whether kidnappers (men-stealers) of free men or
 stealers of the slaves of other men. So slave-dealers. By the use
 of this word Paul deals a blow at the slave-trade (cf. Philemon).
 \\Liars\\ (\\pseustais\\). Old word, see
 # Ro 3:4
 \\False swearers\\ (\\epiorkois\\). Old word (\\epi, orkos\\, oath).
 Perjurers. Only here in N.T. For similar lists, see
 # 1Co 5:11; 6:9; Ga 5:19; Ro 1:28; 13:13; Col 3:5
 # Eph 5:5; 2Ti 3:2
 \\The sound doctrine\\ (\\ti hugiainousi didaskalii\\). Dative case
 after \\antikeitai\\, for which verb see
 # Ga 5:17
 for the conflict between the Spirit and the flesh. "The healthful
 (\\hugiain\\, old word for being well, as
 # Lu 5:31; 3Jo 1:2
 in figurative sense in N.T. only in the Pastorals) teaching." See
 # Tit 1:9; 2Ti 4:3

06563
 \\Of the blessed God\\ (\\tou makariou theou\\). Applied to God only here
 and
 # 6:15
 but in
 # Tit 2:13
 \\makarios\\ occurs with \\elpis\\ (hope) of the "epiphany of our great
 God and Saviour Jesus Christ." \\Which was committed to my trust\\
 (\\ho episteuthn eg\\). "with which (\\ho\\ accusative retained with
 first aorist passive verb \\episteuthn\\) I was entrusted."

06564
 \\I thank\\ (\\charin ech\\). "I have gratitude to." Common phrase
 # Lu 17:9
 not elsewhere in Paul. \\That enabled me\\ (\\ti endunamsanti me\\).
 First aorist active articular participle of \\endunamo\\. Late verb,
 but regular Pauline idiom
 # Ro 4:20; Php 4:13; Eph 6:10; 1Ti 1:12; 2Ti 4:17
 \\Appointing me to his service\\ (\\themenos eis diakonian\\). Second
 aorist middle participle. Pauline phrase and atmosphere
 # Ac 20:24; 1Co 3:5; 12:18,28; 2Co 3:6; 4:1; Col 1:23
 # Eph. 3:7; 1Ti 4:6; 2Ti 4:5,11

06565
 \\Before\\ (\\to proteron\\). Accusative of general reference of the
 articular comparative, "as to the former-time," formerly, as in
 # Ga 4:13
 \\Though I was\\ (\\onta\\). Concessive participle agreeing with \\me\\.
 \\Blasphemer\\ (\\blasphmon\\). Old word either from \\blax\\ (stupid) and
 \\phm\\, speech, or from \\blapt\\, to injure. Rare in N.T. but Paul
 uses \\blasphme\\, to blaspheme in
 # Ro 2:24
 \\Persecutor\\ (\\dikts\\). So far found only here. Probably made by
 Paul from \\dik\\, which he knew well enough
 # Ac 22:4,7; 26:14; Ga 1:13,23; Php 3:6; 2Ti 3:12
 \\Injurious\\ (\\hubristn\\). Substantive, not adjective, "an insolent
 man." Old word from \\hubriz\\, in N.T. only here and
 # Ro 1:30
 \\I obtained mercy\\ (\\elethn\\). First aorist passive indicative of
 \\elee\\, old verb. See
 # 2Co 4:1; Ro 11:30
 \\Ignorantly\\ (\\agnon\\). Present active participle of \\agnoe\\, "not
 knowing." Old verb
 # Ro 2:4
 In a blindness of heart. \\In unbelief\\ (\\en apistii\\). See
 # Ro 11:20,25

06566
 \\Abounded exceedingly\\ (\\huperepleonasen\\). Aorist active indicative
 of the late and rare
 # So 5:19
 and in Herond.) compound \\huperpleonaz\\ (here alone in N.T.), in
 later ecclesiastical writers. The simplex \\pleonaz\\ Paul used in
 # Ro 5:20; 6:1
 and the kindred \\hupereperisseusen\\ used also with \\h charis\\. Paul
 is fond of compounds with \\huper\\. For "faith in Christ Jesus" see
 # Ga 3:26
 for "faith and love in Christ Jesus" as here, see
 # 2Ti 1:13

06567
 \\Faithful is the saying\\ (\\pistos ho logos\\). Five times in the
 Pastorals
 # 1Ti 1:15; 3:1; 4:9; Tit 3:8; 2Ti 2:11
 It will pay to note carefully \\pistis, pisteu, pistos\\. Same use
 of \\pistos\\ (trustworthy) applied to \\logos\\ in
 # Tit 1:9; Re 21:5; 22:6
 Here and probably in
 # 2Ti 2:11
 a definite saying seems to be referred to, possibly a quotation
 (\\hoti\\) of a current saying quite like the Johannine type of
 teaching. This very phrase (Christ coming into the world) occurs
 in
 # Joh 9:37; 11:27; 16:28; 18:37
 Paul, of course, had no access to the Johannine writings, but
 such "sayings" were current among the disciples. There is no
 formal quotation, but "the whole phrase implies a knowledge of
 Synoptic and Johannine language" (Lock) as in
 # Lu 5:32; Joh 12:47
 \\Acceptation\\ (\\apodochs\\). Genitive case with \\axios\\ (worthy of).
 Late word (Polybius, Diod., Jos.) in N.T. only here and
 # 4:9
 \\Chief\\ (\\prtos\\). Not \\n\\ (I was), but \\eimi\\ (I am). "It is not
 easy to think of any one but St. Paul as penning these words"
 (White). In
 # 1Co 15:9
 he had called himself "the least of the apostles" (\\elachistos tn\\
 \\apostoln\\). In
 # Eph 3:8
 he refers to himself as "the less than the least of all saints"
 (\\ti elachistoteri pantn hagin\\). On occasion Paul would defend
 himself as on a par with the twelve apostles
 # Ga 2:6-10
 and superior to the Judaizers
 # 2Co 11:5; 12:11
 It is not mock humility here, but sincere appreciation of the
 sins of his life (cf.
 # Ro 7:24
 as a persecutor of the church of God
 # Ga 1:13
 of men and even women
 # Ac 22:4; 26:11
 He had sad memories of those days.

06568
 \\In me as chief\\ (\\en emoi prti\\). Probably starts with the same
 sense of \\prtos\\ as in verse
 # 15
 (rank), but turns to order (first in line). Paul becomes the
 "specimen" sinner as an encouragement to all who come after him.
 \\Might shew forth\\ (\\endeixtai\\). First aorist middle subjunctive
 (purpose with \\hina\\) of \\endeiknumi\\, to point out, for which see
 # Eph 2:7
 (same form with \\hina\\). \\Longsuffering\\ (\\makrothumian\\). Common
 Pauline word
 # 2Co 6:6
 \\For an ensample\\ (\\pros hupotupsin\\). Late and rare word (in Galen,
 Sext. Emp., Diog. Laert., here only in N.T.) from late verb
 \\hupotupo\\ (in papyri) to outline. So substantive here is a
 sketch, rough outline. Paul is a sample of the kind of sinners
 that Jesus came to save. See \\hupodeigma\\ in
 # 2Pe 2:6

06569
 This noble doxology is a burst of gratitude for God's grace to
 Paul. For other doxologies see
 # Ga 1:5; Ro 11:36; 16:27; Php 4:20; Eph 3:21; 1Ti 6:16
 White suggests that Paul may have often used this doxology in his
 prayers. Lock suggests "a Jewish liturgical formula" (a needless
 suggestion in view of Paul's wealth of doxologies seen above).
 For God's creative activity (King of the ages) see
 # 1Co 10:11; Eph 2:7; 3:9,11
 \\Incorruptible\\ (\\aphtharti\\). As an epithet of God also in
 # Ro 1:23
 \\Invisible\\ (\\aorati\\). Epithet of God in
 # Col 1:15
 \\The only God\\ (\\moni thei\\). So
 # Ro 16:27; Joh 5:44; 17:3
 \\For ever and ever\\ (\\eis tous ainas tn ainn\\). "Unto the ages of
 ages." Cf.
 # Eph 3:21
 "of the age of the ages."

06570
 \\I commit\\ (\\paratithemai\\). Present middle indicative of old and
 common verb, to place beside (\\para\\) as food on table, in the
 middle to entrust
 # Lu 12:48
 and used by Jesus as he was dying
 # Lu 23:46
 Here it is a banking figure and repeated in
 # 2Ti 2:2
 \\According to the prophecies which went before on thee\\ (\\kata tas\\
 \\proagousas epi se prophteias\\). Intransitive use of \\proag\\, to go
 before. When Timothy first comes before us
 # Ac 16:2
 "he was testified to" (\\emartureito\\) by the brethren. He began his
 ministry rich in hopes, prayers, predictions. \\That by them thou\\
 \\mayest war the good warfare\\ (\\hina strateui en autais tn kaln\\
 \\strateian\\). Cognate accusative (\\strateian\\, old word from
 \\strateu\\, in N.T. only here and
 # 2Co 4:4
 with \\strateui\\ (second person singular middle present subjunctive
 of \\strateu\\, old verb chiefly in Paul in N.T.,
 # 1Co 9:7; 2Co 10:3
 As if in defensive armour.

06571
 \\Holding faith and a good conscience\\ (\\echn pistin kai agathn\\
 \\suneidsin\\). Possibly as a shield
 # Eph 6:16
 or at any rate possessing
 # Ro 2:20
 faith as trust and a good conscience. A leader expects them of
 his followers and must show them himself. \\Having thrust from\\
 \\them\\ (\\apsamenoi\\). First aorist indirect middle participle of
 \\apthe\\, to push away from one. Old verb (see
 # Ro 11:1
 \\Made shipwreck\\ (\\enauagsan\\). First aorist active indicative of
 \\nauage\\, old verb from \\nauagos\\ (shipwrecked, \\naus\\, ship,
 \\agnumi\\, to break), to break a ship to pieces. In N.T. only here
 and
 # 2Co 11:25
 \\Concerning the faith\\ (\\peri tn pistin\\). Rather, "concerning their
 faith" (the article here used as a possessive pronoun, a common
 Greek idiom).

06572
 \\Hymenaeus\\ (\\Humenaios\\). The same heretic reappears in
 # 2Ti 2:17
 He and Alexander are the chief "wreckers" of faith in Ephesus.
 \\Alexander\\ (\\Alexandros\\). Probably the same as the one in
 # 2Ti 4:14
 but not the Jew of that name in
 # Ac 19:33
 unless he had become a Christian since then. \\I delivered unto\\
 \\Satan\\ (\\paredka ti Satani\\). See this very idiom (\\paradounai ti\\
 \\Satani\\) in
 # 1Co 5:5
 It is a severe discipline of apostolic authority, apparently
 exclusion and more than mere abandonment
 # 1Th 2:18; 1Co 5:11; 2Co 2:11
 though it is an obscure matter. \\That they might be taught not to\\
 \\blaspheme\\ (\\hina paideuthsin m blasphmein\\). Purpose clause with
 \\hina\\ and first aorist passive subjunctive of \\paideu\\. For this
 use of this common late verb, see
 # 1Co 11:32; 2Co 6:9

06573
 \\First of all\\ (\\prton pantn\\). Take with \\parakal\\. My first
 request (first in importance). \\Intercessions\\ (\\enteuxeis\\). Late
 word (Polybius, Plutarch, etc.), only here in N.T. and
 # 4:5
 though the verb \\entugchan\\ in
 # Ro 8:27,34; 11:2,25
 The other three words for prayer are common
 # Php 4:6
 \\For all men\\ (\\huper pantn anthrpn\\). The scope of prayer is
 universal including all kinds of sinners (and saints).

06574
 \\For kings\\ (\\huper basilen\\). And this included Nero who had
 already set fire to Rome and laid it on the Christians whom he
 was also persecuting. \\And all them that are in high place\\ (\\kai\\
 \\pantn tn en huperochi ontn\\). \\Huperoch\\ is old word (from
 \\huperochos\\ and this from \\huper\\ and \\ech\\), but in N.T. only
 here and
 # 1Co 2:1
 \\That we may lead\\ (\\hina diagmen\\). Purpose clause with present
 active subjunctive of \\diag\\, an old and common verb, but in N.T.
 only here and
 # Tit 3:3
 \\Tranquil\\ (\\remon\\). Late adjective from the old adverb \\rema\\
 (stilly, quietly). Here only in N.T. \\Quiet\\ (\\hsuchion\\). Old
 adjective, once in LXX
 # Isa 66:2
 in N.T. only here and
 # 1Pe 3:4
 \\Life\\ (\\bion\\). Old word for course of life (not \\z\\). So
 # Lu 8:14
 \\Gravity\\ (\\semnotti\\). Old word from \\semnos\\
 # Php 4:8
 in N.T. only here,
 # 3:4; Tit 2:7

06575
 \\Acceptable\\ (\\apodekton\\). Late verbal adjective from \\apodechomai\\.
 In inscriptions and papyri. In N.T. only here and
 # 5:4

06576
 \\Willeth\\ (\\thelei\\). God's wish and will in so far as he can
 influence men. \\That all men should be saved\\ (\\pantas anthrpous\\
 \\sthnai\\). First aorist passive infinitive of \\sz\\ with
 accusative of general reference. See
 # 1Co 10:33; 2Co 5:18
 \\To the knowledge\\ (\\eis epignsin\\). "The full knowledge" as in
 # Col 1:6; Eph 4:13
 (ten times in Paul). See
 # 2Ti 3:7
 for the whole phrase "full knowledge of the truth" (\\altheia\\ 14
 times in the Pastorals). Paul is anxious as in Colossians and
 Ephesians that the Gnostics may not lead the people astray. They
 need the full intellectual apprehension of Christianity.

06577
 \\One God\\ (\\heis theos\\). Regular Pauline argument for a universal
 gospel
 # Ga 3:20; Ro 3:30; Eph 4:6
 \\One mediator\\ (\\heis mesits\\). Late word (Polybius, Philo) from
 \\mesos\\ (middle), a middle man. In N.T. only here,
 # Ga 3:20; Heb 8:6; 9:15; 12:24
 \\Between God and men\\ (\\theou kai anthrpn\\). Ablative case (though
 objective genitive may explain it) after \\mesits\\ (notion of
 separation) as in
 # Ro 10:12; Heb 5:14
 \\Himself man\\ (\\anthrpos\\). No "himself" (\\autos\\) in the Greek.

06578
 \\A ransom for all\\ (\\antilutron huper pantn\\). "A reminiscence of
 the Lord's own saying" (Lock) in
 # Mt 20:28
 # Mr 10:45
 where we have \\lutron anti polln\\. In the papyri \\huper\\ is the
 ordinary preposition for the notion of substitution where benefit
 is involved as in this passage. \\Anti\\ has more the idea of
 exchange and \\antilutron huper\\ combines both ideas. \\Lutron\\ is the
 common word for ransom for a slave or a prisoner. Paul may have
 coined \\antilutron\\ with the saying of Christ in mind (only one MS.
 of
 # Ps 48:9
 and Orph. _Litt_. 588). See
 # Ga 1:4
 "who gave himself for our sins." \\The testimony\\ (\\to marturion\\).
 Either the nominative absolute or the accusative absolute in
 apposition to the preceding clause like \\to adunaton\\ in
 # Ro 8:3
 \\In its own times\\ (\\kairois idiois\\). Locative case as in
 # 6:15; Tit 1:3
 See
 # Ga 6:9
 for "due season." There is no predicate or participle here, "the
 testimony in its due seasons" (plural).

06579
 \\For which\\ (\\eis ho\\). The testimony of Jesus in his self-surrender
 (verse
 # 6
 See \\eis ho\\ in
 # 2Ti 1:11
 \\I was appointed\\ (\\etethn eg\\). First aorist passive indicative of
 \\tithmi\\. \\Preacher and apostle\\ (\\krux kai apostolos\\). In
 # 2Ti 1:10
 Paul adds \\didaskalos\\ (herald, apostle, teacher) as he does here
 with emphasis. In
 # Col 1:23
 he has \\diakonos\\ (minister). He frequently uses \\kruss\\ of himself
 # 1Co 1:23; 9:27; Ga 2:2; Ro 10:8
 \\I speak the truth, I lie not\\ (\\altheian leg, ou pseudomai\\). A
 Pauline touch
 # Ro 9:1
 Cf.
 # Ga 1:20; 2Co 11:31
 Here alone he calls himself "a teacher of the Gentiles,"
 elsewhere apostle
 # Ro 11:13
 minister
 # Ro 15:16
 prisoner
 # Eph 3:1

06580
 \\I desire\\ (\\boulomai\\). So
 # Php 1:12
 \\The men\\ (\\tous andras\\). Accusative of general reference with the
 infinitive \\proseuchesthai\\. The men in contrast to "women"
 (\\gunaikas\\) in
 # 9
 It is public worship, of course, and "in every place" (\\en panti\\
 \\topi\\) for public worship. Many modern Christians feel that there
 were special conditions in Ephesus as in Corinth which called for
 strict regulations on the women that do not always apply now.
 \\Lifting up holy hands\\ (\\epairontas hosious cheiras\\). Standing to
 pray. Note also \\hosious\\ used as feminine (so in Plato) with
 \\cheiras\\ instead of \\hosias\\. The point here is that only men should
 lead in public prayer who can lift up "clean hands" (morally and
 spiritually clean). See
 # Lu 24:50
 Adverb \\hosis\\ in
 # 1Th 2:10
 and \\hosiots\\ in
 # Eph 4:24
 \\Without wrath and disputing\\ (\\chris orgs kai dialogismou\\). See
 # Php 2:14

06581
 \\In like manner that women\\ (\\hosauts gunaikas\\). \\Boulomai\\ must be
 repeated from verse
 # 8
 involved in \\hosauts\\ (old adverb, as in
 # Ro 8:26
 Parry insists that \\proseuchomenas\\ (when they pray) must be
 supplied also. Grammatically that is possible (Lock), but it is
 hardly consonant with verses
 # 11-15
 (White). \\Adorn themselves\\ (\\kosmein heautas\\). Present active
 infinitive after \\boulomai\\ understood. Old word from \\kosmos\\
 (arrangement, ornament, order, world). See
 # Lu 21:5; Tit 2:10
 See
 # 1Co 11:5
 for Paul's discussion of women's dress in public worship. \\In\\
 \\modest apparel\\ (\\en katastoli kosmii\\). \\Katastol\\ is a late word
 (a letting down, \\katastell\\, of demeanour or dress, arrangement
 of dress). Only here in N.T. \\Kosmios\\ is old adjective from
 \\kosmos\\ and means well-arranged, becoming. W. H. have adverb in
 margin (\\kosmis\\). \\With shamefastness\\ (\\meta aidous\\). Old word for
 shame, reverence, in N.T. only here and
 # Heb 12:28
 \\Sobriety\\ (\\sphrosuns\\). Old word, in N.T. only here, verse
 # 15
 and
 # Ac 26:15
 (Paul also). \\Not with braided hair\\ (\\m en plegmasin\\). Old word
 from \\plek\\, to plait, to braid, for nets, baskets, here only in
 N.T. Cf.
 # 1Pe 3:1
 (\\emploks\\). \\And gold\\ (\\en chrusii\\). Locative case with \\en\\
 repeated. Some MSS. read \\chrusi\\. Both used for gold ornaments.
 \\Or pearls\\ (\\ margaritais\\). See
 # Mt 7:6
 for this word. \\Or costly raiment\\ (\\ himatismi polutelei\\).
 \\Himatismos\\ a common _Koin_ word from \\himatiz\\, to clothe.
 \\Polutels\\, old word from \\polus\\ and \\telos\\ (great price). See
 # Mr 14:3

06582
 \\Becometh\\ (\\prepei\\). Old word for seemly. Paul wishes women to wear
 "becoming" clothes, but \\theosebeian\\ (godliness, from \\theosebs\\,
 # Joh 9:31
 \\theos, sebomai\\, worship) is part of the "style" desired. Only
 here in N.T. Good dress and good works combined.

06583
 \\In quietness\\ (\\en hsuchii\\). Old word from \\hsuchios\\. In N.T.
 only here,
 # Ac 22:2; 2Th 3:12
 \\In all subjection\\ (\\en pasi hupotagi\\). Late word (Dion. Hal.,
 papyri), in N.T. only here,
 # 2Co 9:13; Ga 2:5
 See
 # 1Co 14:33-35

06584
 \\I permit not\\ (\\ouk epitrep\\). Old word \\epitrep\\, to permit, to
 allow
 # 1Co 16:7
 Paul speaks authoritatively. \\To teach\\ (\\didaskein\\). In the public
 meeting clearly. And yet all modern Christians allow women to
 teach Sunday school classes. One feels somehow that something is
 not expressed here to make it all clear. \\Nor to have dominion\\
 \\over a man\\ (\\oude authentein andros\\). The word \\authente\\ is now
 cleared up by Kretschmer (_Glotta_, 1912, pp. 289ff.) and by
 Moulton and Milligan's _Vocabulary_. See also Nageli, _Der
 Wortschatz des Apostels Paulus_ and Deissmann, _Light, etc._, pp.
 88f. \\Autodike\\ was the literary word for playing the master while
 \\authente\\ was the vernacular term. It comes from \\aut-hentes\\, a
 self-doer, a master, autocrat. It occurs in the papyri
 (substantive \\authents\\, master, verb \\authente\\, to domineer,
 adjective \\authentikos\\, authoritative, "authentic"). Modern Greek
 has \\aphentes\\ = Effendi = "Mr."

06585
 \\Was first formed\\ (\\prtos eplasth\\). Note \\prtos\\, not \\prton\\,
 first before Eve. First aorist passive indicative of \\plass\\, old
 verb, in N.T. only here and
 # Ro 9:20
 (cf.
 # Ge 2:7

06586
 \\Being beguiled\\ (\\exapattheisa\\). First aorist passive participle
 of \\exapate\\, old compound verb, in N.T. only by Paul
 # 2Th 2:3; 1Co 3:18; 2Co 11:3; Ro 7:11; 16:18; 1Ti 2:14
 Not certain that \\ex-\\ here means "completely deceived" in contrast
 to simplex (\\ouk patth\\) used of Adam, though possible. \\Hath\\
 \\fallen\\ (\\gegonen\\). Second perfect indicative active, permanent
 state. See
 # 1Co 11:7

06587
 \\Through the child-bearing\\ (\\dia ts teknogonias\\). Late and rare
 word (in Aristotle). Here alone in N.T. From \\teknogonos\\ and this
 from \\teknon\\ and root \\gen\\. This translation makes it refer to the
 birth of the Saviour as glorifying womanhood. That is true, but
 it is not clear that Paul does not have mostly in mind that
 child-bearing, not public teaching, is the peculiar function of
 woman with a glory and dignity all its own. "She will be saved"
 (\\sthsetai\\) in this function, not by means of it. \\If they\\
 \\continue\\ (\\ean meinsin\\). Condition of third class, \\ean\\ with first
 aorist active subjunctive of \\men\\, to continue. Note change to
 plural from the singular (\\sthsetai\\).

06588
 \\Faithful is the saying\\ (\\pistos ho logos\\). Here the phrase points
 to the preceding words (not like
 # 1:15
 and should close the preceding paragraph. \\If a man seeketh\\ (\\ei\\
 \\tis oregetai\\). Condition of first class, assumed as true. Present
 middle indicative of \\oreg\\, old verb to reach out after
 something, governing the genitive. In N.T. only here,
 # 6:10; Heb 11:16
 \\The office of a bishop\\ (\\episkops\\). Genitive case after \\oregetai\\.
 Late and rare word outside of LXX and N.T. (in a Lycaonian
 inscription). From \\episkope\\ and means "over-seership" as in
 # Ac 1:20

06589
 \\The bishop\\ (\\ton episkopon\\). The overseer. Old word, in LXX, and
 inscriptions and papyri. Deissmann (_Bible Studies_, pp. 230f.)
 has shown it is applied to communal officials in Rhodes. See
 # Ac 20:28
 for its use for the elders (presbyters) in verse
 # 17
 So also in
 # Tit 1:5,7
 See
 # Php 1:1
 The word does not in the N.T. have the monarchical sense found in
 Ignatius of a bishop over elders. \\Without reproach\\
 (\\anepilmpton\\). Accusative case of general reference with \\dei\\ and
 \\einai\\. Old and common verbal (\\a\\ privative and \\epilamban\\, not
 to be taken hold of), irreproachable. In N.T. only here,
 # 5:7; 6:14
 \\Of one wife\\ (\\mias gunaikos\\). One at a time, clearly. \\Temperate\\
 (\\nphalion\\). Old adjective. In N.T. only here, verse
 # 11; Tit 2:2
 But see \\nph\\, to be sober in
 # 1Th 5:6,8
 \\Soberminded\\ (\\sphrona\\). Another old adjective (from \\saos\\ or
 \\ss\\, sound, \\phrn\\, mind) in N.T. only here,
 # Tit 1:8; 2:2,5
 \\Orderly\\ (\\kosmion\\).
 See note on "1Ti 2:9"
 Seemly, decent conduct. \\Given to hospitality\\ (\\philoxenon\\). Old
 word (see \\philoxenia\\ in
 # Ro 12:13
 from \\philos\\ and \\xenos\\, in N.T. only here,
 # Tit 1:8; 1Pe 4:9
 \\Apt to teach\\ (\\didaktikon\\). Late form for old \\didaskalikos\\, one
 qualified to teach. In Philo and N.T. only
 # 1Ti 3:2; 2Ti 2:24

06590
 \\No brawler\\ (\\m paroinon\\). Later word for the earlier \\paroinios\\,
 one who sits long at (beside, \\para\\) his wine. In N.T. only here
 and
 # Tit 1:3
 \\No striker\\ (\\m plktn\\). Late word from \\plss\\, to strike. In
 N.T. only here and
 # Tit 1:3
 \\Gentle\\ (\\epieik\\).
 See note on "Php 4:5"
  for this interesting word. \\Not contentious\\ (\\amachon\\). Old word
 (from \\a\\ privative and \\mach\\), not a fighter. In N.T. only here
 and
 # Tit 3:2
 \\No lover of money\\ (\\aphilarguron\\). Late word (\\a\\ privative and
 compound \\phil-arguros\\) in inscriptions and papyri (Nageli; also
 Deissmann, _Light_, etc., pp. 85f.). In N.T. only here and
 # Heb 13:5

06591
 \\Ruling\\ (\\proistamenon\\). Present middle participle of \\proistmi\\,
 old word to place before and (intransitive as here) to stand
 before. See
 # 1Th 5:12; Ro 12:8
 \\In subjection\\ (\\en hupotagi\\). See verse
 # 11

06592
 \\If a man knoweth not\\ (\\ei tis ouk oiden\\). Condition of first
 class, assumed as true. \\How to rule\\ (\\prostnai\\). Second aorist
 active infinitive of same verb \\proistmi\\ and with \\oiden\\ means
 "know how to rule," not "know that he rules." \\How\\ (\\ps\\).
 Rhetorical question expecting negative answer. \\Shall he take care\\
 \\of\\ (\\epimelsetai\\). Future middle of \\epimeleomai\\, old compound
 (\\epi\\, direction of care towards) verb, in LXX, in N.T. only here
 and
 # Lu 10:34
 \\The church of God\\ (\\ekklsias theou\\). Anarthrous as in verse
 # 15
 elsewhere with article
 # 1Co 10:32; 15:9; 2Co 1:1; Ga 1:13
 The local church described as belonging to God. No one in N.T.
 but Paul
 # Ac 20:28
 so describes the church. This verse is a parenthesis in the
 characteristics of the bishop.

06593
 \\Not a novice\\ (\\m neophuton\\). Our "neophyte." Vernacular word from
 Aristophanes on, in LXX, and in papyri in the original sense of
 "newly-planted" (\\neos, phu\\). Only here in N.T. \\Lest\\ (\\hina m\\).
 "That not." \\Being puffed up\\ (\\tuphtheis\\). First aorist passive
 participle of \\tupho\\, old word (from \\tuphos\\, smoke, pride), to
 raise a smoke or mist (a smoke-screen of pride). In N.T. only
 here;
 # 6:4; 2Ti 3:4
 \\He fall into\\ (\\empesi eis\\). Second aorist active subjunctive with
 \\hina m\\, negative purpose, of \\empipt\\, old verb, to fall into.
 Note both \\en\\ and \\eis\\ as in
 # Mt 12:11; Lu 10:36
 \\The condemnation of the devil\\ (\\krima tou diabolou\\). See
 # Ro 3:8
 for \\krima\\. Best to take \\tou diabolou\\ as objective genitive,
 though subjective in verse
 # 7
 "the condemnation passed on or received by the devil" (not just
 "the slanderer," any slanderer).

06594
 \\From them that are without\\ (\\apo tn exthen\\). "From the outside
 (of the church) ones." Paul's care for the witness of outsiders
 is seen in
 # 1Th 4:12; 1Co 10:32; Col 4:5
 There are, of course, two sides to this matter. \\Reproach\\
 (\\oneidismon\\). Late word from \\oneidiz\\. See
 # Ro 15:3
 \\The snare of the devil\\ (\\pagida tou diabolou\\). Here subjective
 genitive, snare set by the devil. \\Pagis\\, old word from \\pgnumi\\,
 to make fast. So a snare for birds
 # Lu 21:35
 any sudden trap
 # Ro 11:9
 of sin
 # 1Ti 6:9
 of the devil
 # 1Ti 3:7; 2Ti 2:26
 Ancients used it of the snares of love. The devil sets special
 snares for preachers (conceit verse
 # 6
 money
 # 6:9
 women, ambition).

06595
 \\Deacons\\ (\\diakonous\\). Accusative case of general reference like
 the preceding with \\dei einai\\ understood. Technical sense of the
 word here as in
 # Php 1:1
 which see (two classes of church officers, bishops or elders,
 deacons). \\Grave\\ (\\semnous\\). See
 # Php 4:8
 Repeated in verse
 # 11; Tit 2:2
 \\Not double-tongued\\ (\\m dilogous\\). Rare word (\\dis, leg\\) saying
 same thing twice. Xenophon has \\diloge\\ and \\dilogia\\. In Pollux,
 but LXX has \\diglssos\\ (double-tongued, Latin _bilinguis_). Only
 here in N.T. One placed between two persons and saying one thing
 to one, another to the other. Like Bunyan's Parson "Mr.
 Two-Tongues." \\Not given to much wine\\ (\\m oini polli\\
 \\prosechontas\\). "Not holding the mind (\\ton noun\\ understood as
 usual with \\prosech\\,
 # 1Ti 1:4
 on much wine" (\\oini\\, dative case). That attitude leads to
 over-indulgence. \\Not greedy of filthy lucre\\ (\\m aischrokerdeis\\).
 Old word from \\aischros\\
 # Eph 5:12
 and \\kerdos\\
 # Php 1:21
 "Making small gains in mean ways" (Parry). Not genuine in verse
 # 3
 In N.T. only here and
 # Tit 1:7
 (of bishops).

06596
 \\The mystery of the faith\\ (\\to mustrion ts pistes\\). "The inner
 secret of the faith," the revelation given in Christ. See for
 \\mustrion\\ in Paul
 # 2Th 2:7; 1Co 2:7; Ro 16:25; Col 1:26; Eph 3:9
 \\In a pure conscience\\ (\\en kathari suneidsei\\). See
 # 1:19
 "The casket in which the jewel is to be kept" (Lock).

06597
 \\First be proved\\ (\\dokimazesthsan prton\\). Present passive
 imperative third plural of \\dokimaz\\, old and common verb, to test
 as metals, etc.
 # 1Th 2:4
 and often in Paul). How the proposed deacons are to be "first"
 tested before approved Paul does not say. See
 # Php 1:10
 for the two senses (test, approve) of the word. \\Let them serve as\\
 \\deacons\\ (\\diakoneitsan\\). Present active imperative of \\diakone\\
 (same root as \\diakonos\\), common verb, to minister, here "to serve
 as deacons." Cf. \\diakonein\\ in
 # Ac 6:2
 See also verse
 # 13
 \\If they be blameless\\ (\\anegkltoi ontes\\). "Being blameless"
 (conditional participle, \\ontes\\). See
 # 1Co 1:8; Col 1:22
 for \\anegkltos\\.

06598
 \\Women\\ (\\gunaikas\\). Accusative with \\dei einai\\ understood
 (\\hosauts\\, likewise) as in verse
 # 8
 Apparently "women as deacons"
 # Ro 16:1
 about Phoebe) and not women in general or just "wives of
 deacons." See Pliny (_Ep_. X. 97) _ministrae_. \\Not slanderers\\ (\\m\\
 \\diabolous\\). Original meaning of \\diabolos\\ (from \\diaball\\,
 # Lu 16:1
 the devil being the chief slanderer
 # Eph 6:11
 "She-devils" in reality
 # Tit 2:3
 "While men are more prone to be \\dilogous\\, double-tongued, women
 are more prone than men to be slanderers" (White). \\Faithful in\\
 \\all things\\ (\\pistas en psin\\). Perhaps as almoners (Ellicott) the
 deaconesses had special temptations.

06599
 \\Of one wife\\ (\\mias gunaikos\\). At a time as in verse
 # 2
 \\Ruling well\\ (\\proistamenoi kals\\). As in
