{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/vws/ti1002.htm","path":"bib/cmt/vws/ti1002.htm","source_url":"https://sacred-texts.com/bib/cmt/vws/ti1002.htm","text":"Vincent's Word Studies, by Marvin R. Vincent, [1886]\nI exhort (\u03c0\u03b1\u03c1\u03b1\u03ba\u03b1\u03bb\u1ff6)\nSee on consolation, Luk 6:24.\nFirst of all (\u03c0\u03c1\u1ff6\u03c4\u03bf\u03bd \u03c0\u03ac\u03bd\u03c4\u03c9\u03bd)\nConnect with I exhort. The only instance of this phrase in N.T.\nSupplications be made (\u03c0\u03bf\u03b9\u03b5\u1fd6\u03c3\u03b8\u03b1\u03b9 \u03b4\u03b5\u03ae\u03c3\u03b5\u03b9\u03c2)\nThe phrase occurs Luk 5:33; Phi 1:4. olxx. oClass. \u0394\u03ad\u03b7\u03c3\u03b9\u03c2 is petitionary prayer. \u03a0\u03c1\u03bf\u03c3\u03b5\u03c5\u03c7\u1f74 prayer is limited to prayer to God, while \u03b4\u03ad\u03b7\u03c3\u03b9\u03c2 may be addressed to men. The two are associated, Ti1 5:5 : the inverse order, Eph 6:18; Phi 4:6.\nIntercessions (\u1f10\u03c5\u03bd\u03c4\u03b5\u03cd\u03be\u03b5\u03b9\u03c2)\nOnly here and Ti1 4:5. lxx, 2 Macc. 4:8. The verb \u1f10\u03bd\u03c4\u03c5\u03b3\u03c7\u03ac\u03bd\u03b5\u03b9\u03bd, commonly rendered to make intercession, Rom 8:27, Rom 8:34; Rom 11:2; and \u1f51\u03c0\u03b5\u03c1\u03b5\u03bd\u03c4\u03c5\u03b3\u03c7\u03ac\u03bd\u03b5\u03b9\u03bd to intercede in behalf of, Rom 8:26. The verb signifies to fall in with a person; to draw near so as to converse familiarly. Hence, \u1f14\u03bd\u03c4\u03b5\u03c5\u03be\u03b9\u03c2 is not properly intercession in the accepted sense of that term, but rather approach to God in free and familiar prayer. \u1f19\u03bd\u03c4\u03c5\u03b3\u03c7\u03ac\u03bd\u03b5\u03b9\u03bd in the passages cited is not to make intercession, but to intervene, interfere. Thus in Rom 8:26, it is not that the Spirit pleads in our behalf, but that he throws himself into our case; takes part in it. So Heb 7:25 : not that Jesus is ever interceding for us, but that he is eternally meeting us at every point, and intervening in al our affairs for our benefit. In \u1f10\u03bd\u03c4\u03b5\u03cd\u03be\u03b5\u03b9\u03c2 here the idea of interposition is prominent: making prayers a factor in relations with secular rulers.\nKings (\u03b2\u03b1\u03c3\u03b9\u03bb\u03ad\u03c9\u03bd)\nIn Paul only Co2 11:32.\nThat are in authority (\u03c4\u1ff6\u03bd \u1f10\u03bd \u1f51\u03c0\u03b5\u03c1\u03bf\u03c7\u1fc7 \u1f44\u03bd\u03c4\u03c9\u03bd)\n\u1f59\u03c0\u03b5\u03c1\u03bf\u03c7\u03ae authority only here and Co1 2:1. Several times in lxx Originally, projection, prominence: metaphorically, preeminence, superiority. In Byzantine Greek, a little like our Excellency. This very phrase is found in an inscription of the early Roman period, after 133 b.c., at Pergamum. Paul has the phrase \u1f10\u03be \u03bf\u03c5\u03c3\u03af\u03b1\u03b9 \u1f51\u03c0\u03b5\u03c1\u03b5\u03c7\u03bf\u03cd\u03c3\u03b1\u03b9 higher powers, Rom 13:1; and \u03bf\u1f31 \u1f51\u03c0\u03b5\u03c1\u03ad\u03c7\u03bf\u03bd\u03c4\u03b5\u03c2 those in high places is found Wisd. 6:5.\nWe may lead (\u03b4\u03b9\u03ac\u03b3\u03c9\u03bc\u03b5\u03bd)\nPasto. Comp. Tit 3:3.\nQuiet and peaceable (\u1f24\u03c1\u03b5\u03bc\u03bf\u03bd \u03ba\u03b1\u1f76 \u1f21\u03c3\u03c5\u03c7\u03b9\u03bf\u03bd)\n\u1f2c\u03c1\u03b5\u03bc\u03bf\u03c2, N.T.o. In Class. only the adverb \u1f20\u03c1\u03ad\u03bc\u03b1 quietly. \u1f29\u03c3\u03cd\u03c7\u03b9\u03bf\u03c2 tranquil, oP. Only here and Pe1 3:4. In lxx once, Isa 66:2. \u1f29\u03c1\u03b5\u03bc\u03bf\u03c2 denotes quiet arising from the absence of outward disturbance: \u1f21\u03bf\u03cd\u03c7\u03b9\u03bf\u03c2 tranquillity arising from within. Thus, \u1f00\u03bd\u03ae\u03c1 \u1f21\u03c3\u03cd\u03c7\u03b9\u03bf\u03c2 is the composed, discreet, self-contained man, who keeps himself from rash doing: \u1f24\u03c1\u03b5\u03bc\u03bf\u03c2 \u1f00\u03bd\u03ae\u03c1 is he who is withdrawn from outward disturbances. Hence, \u1f24\u03c1\u03b5\u03bc\u03bf\u03c2 here may imply keeping aloof from political agitation's and freedom from persecutions.\nHonesty (\u03c3\u03b5\u03bc\u03bd\u03cc\u03c4\u03b7\u03c4\u03b9)\nBetter, gravity. Honesty, according to the modern acceptation, is an unfortunate rendering. In earlier English it signified becoming department, decency, decorum. So Shakespeare: \"He is of a noble strain, of approved valor and confirmed honesty\" (Much Ado, ii.1). This noun and the kindred adjective \u03c3\u03b5\u03bc\u03bd\u1f78\u03c2 only in the Pastorals, except Phi 4:8. The adjective signifies reverend or venerable; exhibiting a dignity which arises from moral elevation, and thus invites reverence. In lxx it is used to characterize the name of God (2 Macc. 6:28); the words of wisdom (Pro 8:6); the words of the pure (Pro 15:26).\nGodliness (\u03b5\u1f50\u03c3\u03b5\u03b2\u03b5\u03af\u03b1)\nSee on Pe1 1:3, and see on sound doctrine, Ti1 1:10. oP. Mostly in the Pastorals.\nAcceptable (\u1f00\u03c0\u03cc\u03b4\u03b5\u03ba\u03c4\u03bf\u03bd)\nPasto. Compare \u1f00\u03c0\u03bf\u03b4\u03bf\u03c7\u03ae acceptation, Ti1 1:15, and Paul's \u03b5\u1f50\u03c1\u03cc\u03c3\u03b4\u03b5\u03ba\u03c4\u03bf\u03c2 acceptable, Rom 15:16, Rom 15:31; Co2 6:2; Co2 7:12.\nWho will have all men to be saved (\u1f43\u03c2 \u03c0\u03ac\u03bd\u03c4\u03b1\u03c2 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03c5\u03c2 \u03b8\u03ad\u03bb\u03b5\u03b9 \u03c3\u03c9\u03b8\u1fc6\u03bd\u03b1\u03b9)\nLit, who willeth all men, etc. As who, or seeing that he, giving the ground of the previous statement. Prayer to God for all is acceptable to him, because he wills the salvation of all. \u0398\u03ad\u03bb\u03b5\u03b9 willeth, marking a determinate purpose.\nCome to the knowledge of the truth (\u03b5\u1f30\u03c2 \u1f10\u03c0\u03af\u03b3\u03bd\u03c9\u03c3\u03b9\u03bd \u1f00\u03bb\u03b7\u03b8\u03b5\u03af\u03b1\u03c2 \u1f10\u03bb\u03b8\u03b5\u1fd6\u03bd)\nThe phrase only here and Ti2 3:7. \u1f19\u03c0\u03af\u03b3\u03bd\u03c9\u03c3\u03b9\u03c2 is a favorite Pauline word. See on Rom 3:20; see on Col 1:9; see on Ti1 2:4; see on Ti1 4:3. It signifies advanced or full knowledge. The difference between the simple \u03b3\u03bd\u1ff6\u03c3\u03b9\u03c2 and the compound word is illustrated in Rom 1:21, Rom 1:28, and Co1 13:12. In N.T. always of the knowledge of things ethical or divine, and never ascribed to God. For \u1f00\u03bb\u03ae\u03b8\u03b5\u03b9\u03b1 truth, see on sound doctrine, Ti1 1:10. It appears 14 times in the Pastorals, and always without a defining genitive. So, often in Paul, but several times with a defining genitive, as truth of God, of Christ, of the gospel. The logical relation in the writer's mind between salvation and the knowledge of the truth is not quite clear. Knowledge of the truth may be regarded as the means of salvation, or it may be the ideal goal of the whole saving work. See Co1 13:12; Phi 3:8; Joh 17:3. The latter is more in accord with the general drift of teaching in these Epistles.\nFor (\u03b3\u1f70\u03c1)\nThe universality of the grace is grounded in the unity of God. Comp. Rom 3:30. One divine purpose for all implies one God who purposes.\nOne God\nThese Epistles deal much with the divine attributes. See Ti1 1:17; Ti1 6:13, Ti1 6:15, Ti1 6:16; Ti1 3:15; Ti1 4:10; Ti2 2:13; Tit 1:2.\nMediator (\u03bc\u03b5\u03c3\u03af\u03c4\u03b7\u03c2)\nSee on Gal 3:19. The word twice in Paul, Gal 3:29, Gal 3:20, once of Moses and once generally. In Hebrews always of Christ; Heb 8:6; Heb 9:15, Heb 12:24. This is the only instance in the pastorals. As the one God, so the one mediator implies the extension of the saving purpose to all.\nThe man Christ Jesus\nThe phrase only here.\nWho gave himself (\u1f41 \u03b4\u03bf\u1f7a\u03c2 \u1f10\u03b1\u03c5\u03c4\u1f78\u03bd)\nThe phrase with the simple verb only here, Gal 1:4, and Tit 2:14. Paul uses the compound verb \u03c0\u03b1\u03c1\u03b1\u03b4\u03b9\u03b4\u03cc\u03bd\u03b1\u03b9, Gal 2:20; Eph 5:2, Eph 5:25. Comp. Rom 8:32.\nRansom (\u1f00\u03bd\u03c4\u03af\u03bb\u03c5\u03c4\u03c1\u03bf\u03bd)\nN.T.o. olxx. oClass. \u039b\u03cd\u03c4\u03c1\u03bf\u03bd ransom, Mat 20:28; Mar 10:45, applied to Christ's life given for many. But neither this nor any of its kindred words is used by Paul. He uses \u1f00\u03c0\u03bf\u03bb\u03cd\u03c4\u03c1\u03c9\u03c3\u03b9\u03c2, but that means the act not the means of redemption.\nFor all (\u1f51\u03c0\u1f72\u03c1)\n\u1f59\u03c0\u1f72\u03c1 does not mean instead of (\u1f00\u03bd\u03c4\u1f76). See on Rom 5:6. Any idea of exchange or substitution which may be implied, resides in \u1f00\u03bd\u03c4\u03af\u03bb\u03c5\u03c4\u03c1\u03bf\u03bd; but it is pressing that unique word too far to find in it the announcement of a substitutional atonement.\nTo be testified in due time (\u03c4\u1f78 \u03bc\u03b1\u03c1\u03c4\u03cd\u03c1\u03b9\u03bf\u03bd \u03ba\u03b1\u03b9\u03c1\u03bf\u1fd6\u03c2 \u1f30\u03b4\u03af\u03bf\u03b9\u03c2)\nLit. (gave himself a ransom) the testimony in its own times. That is, the gift of Christ as a ransom was to be the substance or import of the testimony which was to be set forth in its proper seasons. Thus \u03bc\u03b1\u03c1\u03c4\u03cd\u03c1\u03b9\u03bf\u03bd testimony is in apposition with the whole preceding sentence, and not with ransom only. \u039c\u03b1\u03c1\u03c4\u03cd\u03c1\u03b9\u03bf\u03bd is used sometimes simply as witness or testimony (Mat 8:4; Mar 6:11): sometimes specially of the proclamation of the gospel, as Mat 24:14; Act 4:33; Th1 1:10. The apostles are said, \u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u03b5\u1fd6\u03bd to bear witness, as eye or ear witnesses of the sayings, deeds, and sufferings of Jesus (Co1 15:15). In Co1 1:6, \u03bc\u03b1\u03c1\u03c4\u03cd\u03c1\u03b9\u03bf\u03bd \u03c4\u03bf\u1fe6 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 is practically = the gospel. In Th2 1:10, \u03c4\u1f78 \u03bc\u03b1\u03c1\u03c4\u03cd\u03c1\u03b9\u03bf\u03bd \u1f21\u03bc\u1ff6\u03bd \u1f10\u03c6' \u1f51\u03bc\u1fb6\u03c2 our testimony among you is our public attestation of the truth of the gospel. The idea of witness is a favorite one with John. See Joh 1:7. The exact phrase \u03ba\u03b1\u03b9\u03c1\u03bf\u1fd6\u03c2 \u1f30\u03b4\u03af\u03bf\u03b9\u03c2 in its own times, only in the Pastorals, here, Ti1 6:15; Tit 1:3. In Gal 6:9 \u03ba\u03b1\u03b9\u03c1\u1ff7 \u1f30\u03b4\u03af\u1ff3 in due time. Comp. Gal 4:4.\nI am ordained (\u1f10\u03c4\u03ad\u03b8\u03b7\u03bd \u1f10\u03b3\u03c9)\nBetter, I was appointed. See on Joh 15:16.\nA preacher (\u03ba\u1fc6\u03c1\u03c5\u03be)\nLit. a herald. See on Pe2 2:5. Paul does not use the noun, but the kindred verb \u03ba\u03b7\u03c1\u03cd\u03c3\u03c3\u03b5\u03b9\u03bd to proclaim or preach is very common in his writings. See Rom 10:8; Co1 1:23; Co2 4:5; Phi 1:15, etc.\nI speak the truth in Christ and lie not\nOmit in Christ. A strange asseveration to an intimate and trusted friend. Apparently an imitation of Rom 9:1.\nA teacher of the Gentiles (\u03b4\u03b9\u03b4\u03ac\u03c3\u03ba\u03b1\u03bb\u03bf\u03c2 \u1f10\u03b8\u03bd\u1ff6\u03bd)\nPaul does not use this phrase. He expressly distinguishes between teacher and apostle. See Co1 12:28; Eph 4:11. He calls himself \u1f10\u03b8\u03bd\u1ff6\u03bd \u1f00\u03c0\u03cc\u03c3\u03c4\u03bf\u03bb\u03bf\u03c2 apostle of the Gentiles (Rom 11:13); \u03bb\u03b5\u03b9\u03c4\u03bf\u03c5\u03c1\u03b3\u03cc\u03c2 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 \u1f39\u03b7\u03c3\u03bf\u1fe6 \u03b5\u1f30\u03c2 \u03c4\u1f70 \u1f14\u03b8\u03bd\u03b7 minister of Christ Jesus to the Gentiles (Rom 15:16); and \u03b4\u03ad\u03c3\u03bc\u03b9\u03bf\u03c2 \u03c4\u03bf\u1fe6 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 \u1f39\u03b7\u03c3\u03bf\u1fe6 \u1f51\u03c0\u1f72\u03c1 \u1f51\u03bc\u1ff6\u03bd \u03c4\u1ff6\u03bd \u1f10\u03b8\u03bd\u1ff6\u03bd prisoner of Jesus Christ for you Gentiles (Eph 3:1).\nIn faith and verity (\u1f10\u03bd \u03c0\u03af\u03c3\u03c4\u03b5\u03b9 \u03ba\u03b1\u1f76 \u1f00\u03bb\u03b7\u03b8\u03b5\u03af\u1fb3)\nOr faith and truth. The combination only here. Paul has sincerity and truth (Co1 5:8), and sanctification of the Spirit and faith of the truth (Th2 2:13). The phrase must not be explained in true faith, nor faithfully and truly. It means that faith and truth are the element or sphere in which the apostolic function is discharged: that he preaches with a sincere faith in the gospel, and with a truthful representation of the gospel which he believes.\nI will (\u03b2\u03bf\u03cd\u03bb\u03bf\u03bc\u03b1\u03b9)\nBetter, I desire. See on Mat 1:19, and comp. Phi 1:12. Paul's word is \u03b8\u03ad\u03bb\u03c9 I will. See Rom 16:19; Co1 7:32; Co1 10:20; Co1 14:5, Co1 14:19, etc.\nEverywhere (\u1f10\u03bd \u03c0\u03b1\u03bd\u03c4\u1f76 \u03c4\u03cc\u03c0\u1ff3)\nLit. in every place. Wherever Christian congregations assemble. Not every place indiscriminately.\nLifting up holy hands (\u1f10\u03c0\u03b1\u03af\u03c1\u03bf\u03bd\u03c4\u03b1\u03c2 \u1f41\u03c3\u03af\u03bf\u03c5\u03c2 \u03c7\u03b5\u1fd6\u03c1\u03b1\u03c2)\nThe phrase is unique in N.T. olxx. Among Orientals the lifting up of the hands accompanied taking an oath, blessing, and prayer. The custom passed over into the primitive church, as may be seen from the mural paintings in the catacombs. See Clement, Ad Corinth. xxix, which may possibly be a reminiscence of this passage. The verb \u1f10\u03c0\u03b1\u03af\u03c1\u03b5\u03b9\u03bd to raise, twice in Paul, Co2 10:5; Co2 11:20; but often in Luke. \u1f49\u03c3\u03af\u03bf\u03c5\u03c2 holy, oP. See on Luk 1:75.\nWithout wrath and doubting (\u03c7\u03c9\u03c1\u1f76\u03c2 \u1f40\u03c1\u03b3\u1fc6\u03c2 \u03ba\u03b1\u1f76 \u03b4\u03b9\u03b1\u03bb\u03bf\u03b3\u03b9\u03c3\u03bc\u1ff6\u03bd)\nThe combination only here. \u1f49\u03c1\u03b3\u1f74 is used by Paul mostly of the righteous anger and the accompanying judgment of God against sin. As here, only in Eph 4:31; Col 3:8. \u0394\u03b9\u03b1\u03bb\u03bf\u03b3\u03b9\u03c3\u03bc\u03cc\u03c2 in N.T. habitually in the plural, as here. The only exception is Luk 9:46, Luk 9:47. By Paul usually in the sense of disputatious reasoning. It may also mean sceptical questionings or criticisms as Phi 2:14. So probably here. Prayer, according to our writer, is to be without the element of sceptical criticism, whether of God's character and dealings, or of the character and behavior of those for whom prayer is offered.\nIn like manner (\u1f61\u03c3\u03b1\u03cd\u03c4\u03c9\u03c2)\nThe writer's thought is still running upon the public assemblies for worship.\nAdorn themselves (\u03ba\u03bf\u03c3\u03bc\u03b5\u1fd6\u03bd \u1f11\u03b1\u03c5\u03c4\u03ac\u03c2)\n\u039a\u03bf\u03c3\u03bc\u03b5\u1fd6\u03bd adorn, oP. Of female adornment, Pe1 3:5; Rev 21:2. In Mat 25:7, of trimming the lamps. From \u03ba\u03bf\u03c3\u03bc\u03cc\u03c2 order, so that the primary meaning is to arrange. Often in lxx and Class. Prominent in the writer's mind is the attire of women in church assemblies. Paul treats this subject Co1 11:5 ff.\nIn modest apparel (\u1f10\u03bd \u03ba\u03b1\u03c4\u03b1\u03c3\u03c8\u03bf\u03bb\u1fc7 \u03ba\u03bf\u03c3\u03bc\u03b9\u1ff3)\n\u039a\u03b1\u03c4\u03b1\u03c3\u03c4\u03bf\u03bb\u03ae N.T.o. Once in lxx, Isa 61:3. Opinions differ as to the meaning. Some apparel, others guise or deportment = \u03ba\u03b1\u03c4\u03ac\u03c3\u03c4\u03b7\u03bc\u03b1 demeanour, Tit 2:3. There seems, on the whole, to be no sufficient reason for departing from the rendering of A.V. and Rev. \u039a\u03bf\u03c3\u03bc\u03af\u1ff3 modest, seemly, Pasto. Note the word - play, \u03ba\u03bf\u03c3\u03bc\u03b5\u1fd6\u03bd \u03ba\u03bf\u03c3\u03bc\u03af\u1ff3.\nWith shamefacedness and sobriety (\u03bc\u03b5\u03c4\u1f70 \u03b1\u1f30\u03b4\u03bf\u1fe6\u03c2 \u03ba\u03b1\u1f76 \u03c3\u03c9\u03c6\u03c1\u03bf\u03c3\u03cd\u03bd\u03b7\u03c2)\n\u1f09\u03b9\u03b4\u03ce\u03c2 N.T. (\u03b1\u1f30\u03b4\u03bf\u1fe6\u03c2 in Heb 12:28 is an incorrect reading). In earlier Greek, as in Homer, it sometimes blends with the sense of \u03b1\u1f30\u03c3\u03c7\u03cd\u03bd\u03b7 shame, though used also of the feeling of respectful timidity in the presence of superiors, or of penitent respect toward one who has been wronged (see Homer, Il. i. 23). Hence it is connected in Homer with military discipline (Il. v. 531). It is the feeling of a suppliant or an unfortunate in the presence of those from whom he seeks aid; of a younger man toward an older and wiser one. It is a feeling based upon the sense of deficiency, inferiority, or unworthiness. On the other hand, it is the feeling of a superior in position or fortune which goes out to an unfortunate. See Homer, Il. xxiv. 208; Od. xiv. 388; Soph. Oed. Col. 247. In the Attic period, a distinction was recognised between \u03b1\u1f30\u03c3\u03c7\u03cd\u03bd\u03b7 and \u03b1\u1f30\u03b4\u03ce\u03c2: \u03b1\u1f30\u03b4\u03ce\u03c2 representing a respectful and reverent attitude toward another, while \u03b1\u1f30\u03c3\u03c7\u03cd\u03bd\u03b7 was the sense of shame on account of wrong doing. Thus, \"one \u03b1\u1f30\u03b4\u03b5\u1fd6\u03c4\u03b1\u03b9 is respectful to his father, but \u03b1\u1f30\u03c3\u03c7\u03cd\u03bd\u03b5\u03c4\u03b1\u03b9 is ashamed because he has been drunk.\" Trench (N.T. Synon. xix.) remarks that \"\u03b1\u1f30\u03b4\u03ce\u03c2 is the nobler word and implies the nobler motive. In it is involved an innate moral repugnance to the doing of the dishonorable act, which moral repugnance scarcely or not at all exists in the \u03b1\u1f30\u03c3\u03c7\u03cd\u03bd\u03b7. Let the man who is restrained by \u03b1\u1f30\u03c3\u03c7\u03cd\u03bd\u03b7 alone be insured against the outward disgrace which he fears his act will entail, and he will refrain from it no longer.\" The A.V. shamefacedness is a corruption of the old English shamefastness. So Chaucer:\n\"Schamefast chastite.\"\nKnight's T. 2057.\nShakespeare:\n\"'Tis a blushing shamefast spirit that mutinies in a man's bosom.\"\nRichard III. i. 4.\nIt is one of a large class of words, as steadfast, soothfast, rootfast, masterfast, handfast, bedfast, etc. Shamefaced changes and destroys the original force of the word, which was bound or made fast by an honorable shame. \u03a3\u03c9\u03c6\u03c1\u03bf\u03c3\u03cd\u03bd\u03b7 sobrietys oP. Once in Acts, Act 26:25. The kindred verb \u03c3\u03c9\u03c6\u03c1\u03bf\u03bd\u03b5\u1fd6\u03bd to be of sound mind, Rom 12:3-5; Co2 5:13; Tit 2:6. Several representatives of this family of words appear in the Pastorals, and with the exception of \u03c3\u03c9\u03c6\u03c1\u03bf\u03c3\u03cd\u03bd\u03b7 and \u03c3\u03c9\u03c6\u03c1\u03bf\u03bd\u03b5\u1fd6\u03bd, nowhere else in N.T. Such are \u03c3\u03c9\u03c6\u03c1\u03bf\u03bd\u03af\u03b6\u03b5\u03b9\u03bd to be soberminded (Tit 2:4); \u03c3\u03c9\u03c6\u03c1\u03bf\u03bd\u03b9\u03c3\u03bc\u03cc\u03c2 discipline (Ti2 1:7); \u03c3\u03c9\u03c6\u03c1\u03cc\u03bd\u03c9\u03c2 soberly (Tit 2:12); \u03c3\u03ce\u03c6\u03c1\u03c9\u03bd soberminded (Ti1 3:2). The word is compounded of \u03c3\u03ac\u03bf\u03c2 or \u03c3\u1ff6\u03c2 safe, sound, and \u03c6\u03c1\u03ae\u03bd mind. It signifies entire command of the passions and desires; a self-control which holds the rein over these. So Aristotle (Rhet. i. 9): The virtue by which we hold ourselves toward the pleasures of the body as. the law enjoins.\" Comp. 4 Macc. 1:31. Euripides calls it \"the fairest gift of the gods\" (Med. 632). That it appears so rarely in N.T. is, as Trench remarks, \"not because more value was attached to it in heathen ethics than in Christian morality, but because it is taken up and transformed into a condition yet higher still, in which a man does not command himself, which is well, but, which is better still, is commanded by God.\" The words with shamefastness and sobriety may either be taken directly with adorn themselves, or better perhaps, as indicating moral qualities accompanying (\u03bc\u03b5\u03c4\u1f70 with) the modest apparel. Let them adorn themselves in modest apparel, having along with this shamefastness and sobermindedness.\nWith broidered hair (\u1f10\u03bd \u03c0\u03bb\u03ad\u03b3\u03bc\u03b1\u03c3\u03b9\u03bd)\nLit. with plaitings. N.T.o. Rend. with braided hair. Broidered is a blunder owing to a confusion with broided, the older form of braided. So Chaucer:\n\"Hir yelow heer was broyded in a tresse,\nBihinde hir bak, a yerde long, I gesse.\"\nKnight's T. 1049 f\nCostly array (\u1f31\u03bc\u03b1\u03c4\u03b9\u03c3\u03bc\u1ff7 \u03c0\u03bf\u03bb\u03c5\u03c4\u03b5\u03bb\u03b5\u1fd6)\nNeither word in Paul. \u1f39\u03bc\u03b1\u03c4\u03b9\u03c3\u03bc\u03cc\u03c2, signifies clothing in general. \u03a0\u03bf\u03bb\u03c5\u03c4\u03b5\u03bb\u03ae\u03c2 costly occurs only three times in N.T.\nProfessing (\u1f10\u03c0\u03b1\u03b3\u03b3\u03b5\u03bb\u03bb\u03bf\u03bc\u03ad\u03bd\u03b1\u03b9\u03c2)\nIn the sense of professing only in the Pastorals. In Tit 1:2, and everywhere else in N.T. it means promise. See Act 7:5; Rom 4:21; Gal 3:19, etc.\nGodliness (\u03b8\u03b5\u03bf\u03c3\u03b5\u03b2\u03b5\u03af\u03b1\u03bd)\nN.T.o. Several times in lxx. The adjective \u03b8\u03b5\u03bf\u03c3\u03b5\u03b2\u03ae\u03c2 worshipping God, Joh 9:31. It is = \u03b5\u1f50\u03c3\u03ad\u03b2\u03b5\u03b9\u03b1. See Ti1 2:2. Const. by good works with professing godliness: omit the parenthesis which - godliness; take which (\u1f45) as = with that which (\u1f10\u03bd \u03c4\u03bf\u03cd\u03c4\u1ff3 \u1f45) and construe it with adorn. The whole will then read: \"That women adorn themselves in modest apparel, with shamefastness and sobriety; not with braided hair, or gold, or pearls, or costly array, but (adorn themselves) with that which becometh women professing godliness through good works.\"\nLearn (\u03bc\u03b1\u03bd\u03b8\u03b1\u03bd\u03ad\u03c4\u03c9)\nComp. Co1 14:35.\nIn silence (\u1f10\u03bd \u1f21\u03c3\u03c5\u03c7\u03af\u1fb3)\nSee on peaceable, Ti1 2:2. Rev. renders quietness; but the admonition concerns the behavior of women in religious assemblies. Comp. Co1 14:34. The word is used in the sense of silence, Act 22:2 : with the broader meaning quietness in Th2 3:12.\nSuffer (\u1f10\u03c0\u03b9\u03c4\u03c1\u03ad\u03c0\u03c9)\nLit. turn over to; thence, permit. See Co1 14:34.\nUsurp authority (\u03b1\u1f50\u03b8\u03b5\u03bd\u03c4\u03b5\u1fd6\u03bd)\nN.T.o. olxx, oClass. It occurs in late ecclesiastical writers. The kindred noun \u03b1\u1f50\u03b8\u03ad\u03bd\u03c4\u03b7\u03c2 one who does a thing with his own hand, Wisd. 12:6, and also in Herodotus, Euripides, and Thucydides. \u1f09\u03c5\u03b8\u03b5\u03bd\u03c4\u03af\u03b1 right, 3 Macc. 2:29. The verb means to do a thing one's self; hence, to exercise authority. The A.V. usurp authority is a mistake. Rend. to have or exercise dominion over.\nWas formed (\u1f10\u03c0\u03bb\u03ac\u03c3\u03b8\u03b7)\nComp. Rom 9:20. Strictly of one working in soft substances, as a potter in clay; moulding or shaping. Often in Class. and lxx.\nWas not deceived (\u03bf\u1f50\u03ba \u1f20\u03c0\u03b1\u03c4\u03ae\u03b8\u03b7)\nOnce in Paul, Eph 5:6. Comp. Co2 11:3. Rev. beguiled. As it is evident that Adam was beguiled, the interpreters have tried many ways of explaining the expression, either by supplying \u03c0\u03c1\u1ff6\u03c4\u03bf\u03c2 first, or by saying (as Bengel) that the woman did not deceive the man, but persuaded him; or by supplying by the serpent, or so long as he was alone; or by saying that Eve was directly and Adam indirectly deceived.\nBeing deceived (\u1f10\u03be\u03b1\u03c0\u03b1\u03c4\u03b7\u03b8\u03b5\u1fd6\u03c3\u03b1)\nCompletely or thoroughly beguiled.\nWas in the transgression (\u1f10\u03bd \u03c0\u03b1\u03c1\u03b1\u03b2\u03ac\u03c3\u03b5\u03b9 \u03b3\u03ad\u03b3\u03bf\u03bd\u03b5\u03bd)\nA.V. misses the force of \u03b3\u03ad\u03b3\u03bf\u03bd\u03b5\u03bd. \u0393\u03af\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9 \u1f10\u03bd often signifies the coming or falling into a condition, as Act 12:11; Act 22:17; Rev 1:10; Co1 2:3; Co2 3:7; Th1 2:5. Rend. hath fallen into transgression.\nShe shall be saved in childbearing (\u03c3\u03c9\u03b8\u03ae\u03c3\u03b5\u03c4\u03b1\u03b9 \u03b4\u03b9\u1f70 \u03c4\u1fc6\u03c2 \u03c4\u03b5\u03ba\u03bd\u03bf\u03b3\u03bf\u03bd\u03af\u03b1\u03c2)\nBetter, \"through the childbearing.\" (1) Saved is used in the ordinary N.T. sense. (2) She shall be saved is set over against hath fallen into transgression. (3) It is difficult to see what is the peculiar saving virtue of childbearing. (4) The subject of \u03c3\u03c9\u03b8\u03ae\u03c3\u03b5\u03c4\u03b1\u03b9 shall be saved is the same as that of \u1f10\u03bd \u03c0\u03b1\u03c1\u03b1\u03b2\u03ac\u03c3\u03b5\u03b9 \u03b3\u03ad\u03b3\u03bf\u03bd\u03b5\u03bd hath fallen into transgression. A common explanation is that \u03b3\u03c5\u03bd\u03ae is to be taken in its generic sense as referring to all Christian mothers, who will be saved in fulfilling their proper destiny and acquiescing in all the conditions of a Christian woman's life, instead of attempting to take an active part as teachers or otherwise in public religious assemblies. On the other hand, the woman, Eve, may be regarded as including all the Christian mothers. Notice the change to the plural, \"if they continue.\" She, though she fell into transgression, shall be saved \"by the childbearing\" (Gen 3:15); that is, by the relation in which the woman stood to the Messiah. This seems to be the better explanation. \u03a4\u03b5\u03ba\u03bd\u03bf\u03b3\u03bf\u03bd\u03af\u03b1 child bearing, N.T.o. olxx, oClass. Comp. \u03c4\u03b5\u03ba\u03bd\u03bf\u03b3\u03bf\u03bd\u03b5\u1fd6\u03bd to bear children, Ti1 5:14. The expression is utterly un-Pauline.\nIf they continue (\u1f10\u1f70\u03bd \u03bc\u03b5\u03af\u03bd\u03c9\u03c3\u03b9\u03bd)\nThey, the woman regarded collectively or as including her descendants. The promise does not exempt them from the cultivation of Christian virtues and the discharge of Christian duties.\nSanctification (\u1f01\u03b3\u03b9\u03b1\u03c3\u03bc\u1ff7)\nA Pauline word; but the triad, faith, love, sanctification, is unique in N.T.","title":"Vincent's Word Studies: 1 Timothy: 1 Timothy Chapter 2","type":"page"}