KJV: I will therefore that men pray every where, lifting up holy hands, without wrath and doubting.
YLT: I wish, therefore, that men pray in every place, lifting up kind hands, apart from anger and reasoning;
Darby: I will therefore that the men pray in every place, lifting up pious hands, without wrath or reasoning.
ASV: I desire therefore that the men pray in every place, lifting up holy hands, without wrath and disputing.
| Βούλομαι | I desire |
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Parse: Verb, Present Indicative Middle or Passive, 1st Person Singular Root: βούλομαι Sense: to will deliberately, have a purpose, be minded. |
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| προσεύχεσθαι | to pray |
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Parse: Verb, Present Infinitive Middle or Passive Root: προσεύχομαι Sense: to offer prayers, to pray. |
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| ἄνδρας | men |
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Parse: Noun, Accusative Masculine Plural Root: ἀνήρ Sense: with reference to sex. |
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| παντὶ | every |
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Parse: Adjective, Dative Masculine Singular Root: πᾶς Sense: individually. |
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| τόπῳ | place |
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Parse: Noun, Dative Masculine Singular Root: τόπος Sense: place, any portion or space marked off, as it were from surrounding space. |
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| ἐπαίροντας | lifting up |
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Parse: Verb, Present Participle Active, Accusative Masculine Plural Root: ἐπαίρω Sense: to lift up, raise up, raise on high. |
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| ὁσίους | holy |
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Parse: Adjective, Accusative Feminine Plural Root: ὅσιος Sense: undefiled by sin, free from wickedness, religiously observing every moral obligation, pure holy, pious. |
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| χεῖρας | hands |
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Parse: Noun, Accusative Feminine Plural Root: χείρ Sense: by the help or agency of any one, by means of any one. |
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| χωρὶς | apart from |
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Parse: Preposition Root: χωρίς Sense: separate, apart. |
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| ὀργῆς | anger |
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Parse: Noun, Genitive Feminine Singular Root: ὀργή Sense: anger, the natural disposition, temper, character. |
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| διαλογισμοῦ | dissension |
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Parse: Noun, Genitive Masculine Singular Root: διαλογισμός Sense: the thinking of a man deliberating with himself. |
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Greek Commentary for 1 Timothy 2:8
So Philemon 1:12. [source]
Accusative of general reference with the infinitive προσευχεσται proseuchesthai The men in contrast to “women” Standing to pray. Note also οσιους hosious used as feminine (so in Plato) with χειρας cheiras instead of οσιας hosias The point here is that only men should lead in public prayer who can lift up “clean hands” (morally and spiritually clean). See Luke 24:50. Adverb οσιως hosiōs in 1 Thessalonians 2:10 and οσιοτης hosiotēs in Ephesians 4:24. Without wrath and disputing See note on Philemon 2:14. [source]
Standing to pray. Note also οσιους hosious used as feminine (so in Plato) with χειρας cheiras instead of οσιας hosias The point here is that only men should lead in public prayer who can lift up “clean hands” (morally and spiritually clean). See Luke 24:50. Adverb οσιως hosiōs in 1 Thessalonians 2:10 and οσιοτης hosiotēs in Ephesians 4:24. [source]
See note on Philemon 2:14. [source]
Better, I desire. See on Matthew 1:19, and comp. Philemon 1:12. Paul's word is θέλω Iwill. See Romans 16:19; 1 Corinthians 7:32; 1 Corinthians 10:20; 1 Corinthians 14:5, 1 Corinthians 14:19, etc. [source]
Lit. in every place. Wherever Christian congregations assemble. Not every place indiscriminately. [source]
The 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 ἐπαίρειν toraise, twice in Paul, 2 Corinthians 10:5; 2 Corinthians 11:20; but often in Luke. Ὁσίους holyoP. See on Luke 1:75. [source]
The combination only here. Ὁργὴ is used by Paul mostly of the righteous anger and the accompanying judgment of God against sin. As here, only in Ephesians 4:31; Colossians 3:8. Διαλογισμός in N.T. habitually in the plural, as here. The only exception is Luke 9:46, Luke 9:47. By Paul usually in the sense of disputatious reasoning. It may also mean sceptical questionings or criticisms as Philemon 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. [source]
Reverse Greek Commentary Search for 1 Timothy 2:8
Not necessarily an “order” of virgins, but Philip had the honour of having in his home four virgin daughters with the gift of prophecy which was not necessarily predicting events, though that was done as by Agabus here. It was more than ordinary preaching (cf. Acts 19:6) and was put by Paul above the other gifts like tongues (1 Corinthians 14:1-33). The prophecy of Joel (Joel 2:28.) about their sons and daughters prophesying is quoted by Peter and applied to the events on the day of Pentecost (Acts 2:17). Paul in 1 Corinthians 11:5 gives directions about praying and prophesying by the women (apparently in public worship) with the head uncovered and sharply requires the head covering, though not forbidding the praying and prophesying. With this must be compared his demand for silence by the women in 1 Corinthians 14:34-40; 1 Timothy 2:8-15 which it is not easy to reconcile. One wonders if there was not something known to Paul about special conditions in Corinth and Ephesus that he has not told. There was also Anna the prophetess in the temple (Luke 2:36) besides the inspired hymns of Elizabeth (Luke 1:42-45) and of Mary (Luke 1:46-55). At any rate there was no order of women prophets or official ministers. There were Old Testament prophetesses like Miriam, Deborah, Huldah. Today in our Sunday schools the women do most of the actual teaching. The whole problem is difficult and calls for restraint and reverence. One thing is certain and that is that Luke appreciated the services of women for Christ as is shown often in his writings (Luke 8:1-3, for instance) before this incident. [source]
See on Mark 7:21. It is doubtful whether disputings is a legitimate meaning. The kindred verb διαλογίζομαι is invariably used in the sense of to reason or discuss, either with another or in one's own mind, Matthew 16:7; Matthew 21:25; Mark 2:6; Luke 12:17. The noun is sometimes rendered thoughts, as Matthew 15:19; Mark 7:21; but with the same idea underlying it, of a suspicion or doubt, causing inward discussion. See 1 Timothy 2:8. Better here questionings or doubtings. See on Romans 14:1. The murmuring is the moral, the doubting the intellectual rebellion against God. [source]
ουλομαι Boulomai must be repeated from 1 Timothy 2:8, involved in οσαυτως hosautōs (old adverb, as in Romans 8:26). Parry insists that προσευχομενας proseuchomenas (when they pray) must be supplied also. Grammatically that is possible (Lock), but it is hardly consonant with 1 Timothy 2:11-15 (White). [source]
See note on 1 Timothy 2:8. [source]
See note on 1 Timothy 2:8. That thou affirm confidently (σε διαβεβαιουσται se diabebaiousthai). Indirect command. For the verb see note on 1 Timothy 1:7. That they may be careful Sub-final use of ινα hina with present active subjunctive of προντιζω phrontizō old verb, only here in N.T. To maintain good works Present middle infinitive of προιστημι proistēmi intransitive use, to stand before, to take the lead in, to care for. Paul is anxious that “believers” may take the lead in good works. [source]
Descriptive genitive as in James 1:25. Διαλογισμος Dialogismos is an old word for reasoning (Romans 1:21). Reasoning is not necessarily evil, but see Matthew 15:19 (πονηροι ponēroi) and Mark 7:21 (κακοι kakoi) for evil reasonings, and 1 Timothy 2:8 without an adjective. See James 1:8; James 4:8 for διπσυχος dipsuchos They are guilty of partiality (a divided mind) as between the two strangers. [source]