1TIM 2:10 Parallel View

Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. This view is only designed for doing comparisons of different translations. Click on the version abbreviation to see the verse in more of its context.

Key: yellow:verbs, light-green:nominative/subject, orange:accusative/object, pink:genitive/possessor, cyan:dative/indirect object.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).

UST Instead, they should beautify themselves by doing the things that women who claim to worship God should do. That is, they should be doing good things for other people.

BSB but with good deeds, as is proper for women who profess to worship God.

BLB but with what is becoming to women, professing the fear of God through good works.

AICNT but with what is proper for women who profess godliness, through good works.

OEB but – as is proper for women who profess to be religious – with good actions.

2DT but (what is appropriate for women pledging God-reverence) through good works

WEB but with good works, which is appropriate for women professing godliness.

NET but with good deeds, as is proper for women who profess reverence for God.

LSV but—which becomes women professing godly piety—through good works.

FBV but by the good things they do—as is appropriate for women who claim to follow God.

TCNT but with good works, which is proper for women who profess godly reverence.

T4T Instead, they should be doing things that women who ◄claim to/say that they► worship God should do; that is, they should be doing good deeds.

LEB but with good deeds which are fitting for women who profess godliness.

BBE But clothed with good works, as is right for women who are living in the fear of God.

MOF No MOF 1TIM book available

ASV but (which becometh women professing godliness) through good works.

DRA But as it becometh women professing godliness, with good works.

YLT but — which becometh women professing godly piety — through good works.

DBY but, what becomes women making profession of the fear of [fn]God, by good works.

2.10 Elohim

RV but (which becometh women professing godliness) through good works.

WBS But (which becometh women professing godliness) with good works.

KJB But (which becometh women professing godliness) with good works.

BB But (that becommeth women professyng godlynesse) through good workes.
(But (that becommeth women professyng godlynesse) through good works.)

GNV But (as becommeth women that professe the feare of God) with good workes.
(But (as becommeth women that professe the fear of God) with good works. )

CB but with soch as it becommeth weme that professe godlynes thorow good workes.
(but with such as it becommeth weme that professe godlynes through good works.)

TNT but with suche as becometh wemen that professe the worshippynge of God thorow good workes.
(but with such as becometh women that professe the worshippynge of God through good works. )

WYC biheetinge pite bi good werkis.
(biheetinge pityby good works.)

LUT sondern wie sich‘s ziemet den Weibern, die da GOttseligkeit beweisen durch gute Werke.
(rather like sich‘s ziemet the womenn, the there Godseligkeit beweisen through gute Werke.)

CLV sed quod decet mulieres, promittentes pietatem per opera bona.
(sed that decet mulieres, promittentes pietatem per opera good. )

UGNT ἀλλ’ ὃ πρέπει γυναιξὶν ἐπαγγελλομέναις θεοσέβειαν, δι’ ἔργων ἀγαθῶν.
(all’ ho prepei gunaixin epangellomenais theosebeian, di’ ergōn agathōn.)

SBL-GNT ἀλλʼ ὃ πρέπει γυναιξὶν ἐπαγγελλομέναις θεοσέβειαν, διʼ ἔργων ἀγαθῶν.
(allʼ ho prepei gunaixin epangellomenais theosebeian, diʼ ergōn agathōn. )

TC-GNT ἀλλ᾽ ὃ πρέπει γυναιξὶν ἐπαγγελλομέναις θεοσέβειαν, δι᾽ ἔργων ἀγαθῶν.
(all᾽ ho prepei gunaixin epangellomenais theosebeian, di᾽ ergōn agathōn. )

Key for above GNTs: yellow:punctuation differs, orange:accents differ (from our SR-GNT base).

TTN Tyndale Theme Notes:

The Household

The household was the basic unit of Greco-Roman society; it was believed that the stability of the state rested upon the stability of the household. Roles and responsibilities were well defined and deeply ingrained. The central concern was to maintain the “natural” ordering of authority and subordination, the violation of which would lead to degradation and corruption. In this framework, the husband-father-master was over all. The public space of society and government belonged to men, the private space of the home belonged to women. It was not uncommon for Greco-Roman orators to accuse new foreign cults (as Christianity was perceived) of corrupting and destabilizing society, precisely by threatening the structure of the household.

The New Testament household codes (see Eph 5:21–6:9; Col 3:18–4:1; 1 Tim 2:8-15; 5:1-2; 6:1-2; Titus 2:1–3:8; 1 Pet 2:18–3:7) were therefore not innovations, even if these catalogs were adapted by the apostles to fit the Christian faith and to address particular needs. In practice, the Christian faith would result in the significant modification of cultural norms. Yet wisdom and loving restraint were needed, because heedlessly violating cultural norms created destructive upheaval and threatened to bring disrepute, disgrace, and shame on the entire household—including Christ, its head. This seems to be the effect of certain false teachers in Ephesus, as discussed in 1 Timothy. In this context, the New Testament household codes guided Christian communities toward a life that (1) silenced the accusations of unbelievers that Christianity was a threat to the state; and (2) served as a compelling, winsome witness to the truth.

Passages for Further Study

Eph 5:21–6:9; Col 3:18–4:1; 1 Tim 2:8-15; 3:5, 12, 15; 5:1-2, 8; 6:1-2; Titus 2:1–3:8; 1 Pet 2:13–3:7; 4:17; 5:1-5

UTN uW Translation Notes:

Note 1 topic: figures-of-speech / infostructure

ἀλλ’ ὃ πρέπει γυναιξὶν ἐπαγγελλομέναις θεοσέβειαν, δι’ ἔργων ἀγαθῶν

but what /is/_befitting ˱to˲_women professing /the/_God-fearing through works good

If it would be more natural in your language, you could state how the women are supposed to adorn themselves before you indicate why this is proper. If you use the following alternate translation, you should delete the dash before it. Alternate translation: “but through good works, which is proper for women professing godliness”

Note 2 topic: figures-of-speech / ellipsis

ἀλλ’ ὃ

but what

Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the previous verse if it would be clearer in your language. Alternate translation: “but to adorn themselves—as”

Note 3 topic: figures-of-speech / metaphor

ὃ πρέπει γυναιξὶν ἐπαγγελλομέναις θεοσέβειαν, δι’ ἔργων ἀγαθῶν

what /is/_befitting ˱to˲_women professing /the/_God-fearing through works good

Here Paul implies that the women should “adorn themselves” through good works. He speaks of these good works as if they were articles of clothing in order to indicate that it should be good works that characterize these women, just as clothing characterizes people. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “as is proper for women professing godliness—to be characterized by good works”

Note 4 topic: figures-of-speech / abstractnouns

θεοσέβειαν

/the/_God-fearing

If your language does not use an abstract noun for the idea of godliness, you could express the same idea in another way. Alternate translation: “to be godly”

Parallel 1TIM 2:10