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parallelVerse INT GEN EXO LEV NUM DEU JOS JDG RUTH 1SA 2SA PSA AMOS HOS 1KI 2KI 1CH 2CH PRO ECC SNG JOEL MIC ISA ZEP HAB JER LAM YNA NAH OBA DAN EZE EZRA EST NEH HAG ZEC MAL JOB YHN MARK MAT LUKE ACTs YAC GAL 1TH 2TH 1COR 2COR ROM COL PHM EPH PHP 1TIM TIT 1PET 2PET 2TIM HEB YUD 1YHN 2YHN 3YHN REV
1Tim 2 V1 V2 V3 V4 V5 V6 V7 V8 V9 V10 V11 V12 V13 V15
Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible. Please double-check these texts in advance before using in public.
Text critical issues=small word differences Clarity of original=clear Importance=normal (All still tentative.)
OET (OET-RV) and it wasn’t Adam that was seduced but rather it was the woman that was deceived and disobeyed.
OET-LV and Adam was_ not _seduced, but the woman having_been_deceived, has_become in transgression.
SR-GNT καὶ Ἀδὰμ οὐκ ἠπατήθη, ἡ δὲ γυνὴ ἐξαπατηθεῖσα, ἐν παραβάσει γέγονεν. ‡
(kai Adam ouk aʸpataʸthaʸ, haʸ de gunaʸ exapataʸtheisa, en parabasei gegonen.)
Key: khaki:verbs, light-green:nominative/subject, cyan:dative/indirect object, red:negative.
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).
ULT and Adam was not deceived, but the woman, having been deceived, came into transgression.
UST and the snake did not deceive Adam. The snake deceived the woman so that she did what God had told her not to do, and she become a sinner.
BSB And it was not Adam who was deceived, but the woman who was deceived and fell into transgression.
BLB And Adam was not deceived, but the woman, having been deceived, has come into transgression.
AICNT And Adam was not deceived, but the woman, being deceived, fell into transgression.
OEB And it was not Adam who was deceived; it was the woman who was entirely deceived and fell into sin.
2DT and Adam was not deceived but the woman, being deceived, was in violation,
WEBBE Adam wasn’t deceived, but the woman, being deceived, has fallen into disobedience;
WMBB (Same as above)
NET And Adam was not deceived, but the woman, because she was fully deceived, fell into transgression.
LSV and Adam was not deceived, but the woman, having been deceived, came into transgression,
FBV Adam wasn't deceived, but Eve was completely deceived, and she fell into sin.
TCNT And Adam was not the one who was deceived; it was the woman who was deceived and fell into transgression.
T4T and that it was not Adam whom Satan deceived. As a result of the woman being deceived, she sinned. She did what God had told her not to do.
LEB and Adam was not deceived, but the woman, because she[fn] was deceived, came into transgression.
2:14 *Here “because” is supplied as a component of the participle (“was deceived”) which is understood as causal
BBE And Adam was not taken by deceit, but the woman, being tricked, became a wrongdoer.
Moff No Moff 1TIM book available
Wymth and Adam was not deceived, but his wife was thoroughly deceived, and so became involved in transgression.
ASV and Adam was not beguiled, but the woman being beguiled hath fallen into transgression:
DRA And Adam was not seduced; but the woman being seduced, was in the transgression.
YLT and Adam was not deceived, but the woman, having been deceived, into transgression came,
Drby and Adam was not deceived; but the woman, having been deceived, was in transgression.
RV and Adam was not beguiled, but the woman being beguiled hath fallen into transgression:
Wbstr And Adam was not deceived, but the woman being deceived was in the transgression.
KJB-1769 And Adam was not deceived, but the woman being deceived was in the transgression.
KJB-1611 And Adam was not deceiued, but the woman being deceiued was in the transgression:
(And Adam was not deceived, but the woman being deceived was in the transgression:)
Bshps And Adam was not deceaued: but the woman beyng deceaued, was in the transgression.
(And Adam was not deceaued: but the woman being deceaued, was in the transgression.)
Gnva And Adam was not deceiued, but the woman was deceiued, and was in the transgression.
(And Adam was not deceived, but the woman was deceived, and was in the transgression. )
Cvdl Adam also was not disceaued, but the woman was disceaued, and hath brought in the trasgression.
(Adam also was not deceived, but the woman was deceived, and hath/has brought in the trasgression.)
TNT Also Adam was not deceaved but the woman was deceaved and was in transgression.
(Also Adam was not deceived but the woman was deceived and was in transgression. )
Wyc and Adam was not disseyued, but the womman was disseyued, in breking of the lawe.
(and Adam was not disseyued, but the woman was disseyued, in breking of the law.)
Luth Und Adam ward nicht verführet; das Weib aber ward verführet und hat die Übertretung eingeführet.
(And Adam what/which not verführet; the woman but what/which verführet and has the Übertretung eingeführet.)
ClVg et Adam non est seductus: mulier autem seducta in prævaricatione fuit.[fn]
(and Adam not/no it_is seductus: mulier however seducta in prævaricatione fuit. )
2.14 Adam non est. AUG., lib. II de Gen. ad litteram, c. ult. Cum enim prævaricatorem dicat Apostolus in similitudine prævaricationis Adæ, etc., usque ad nullo modo illum arbitror potuisse seduci.
2.14 Adam not/no it_is. AUG., lib. II about Gen. to litteram, c. ult. Since because prævaricatorem let_him_say Apostolus in similitudine prævaricationis Adæ, etc., until to nullo modo him arbitror potuisse seduci.
UGNT καὶ Ἀδὰμ οὐκ ἠπατήθη, ἡ δὲ γυνὴ ἐξαπατηθεῖσα, ἐν παραβάσει γέγονεν.
(kai Adam ouk aʸpataʸthaʸ, haʸ de gunaʸ exapataʸtheisa, en parabasei gegonen.)
SBL-GNT καὶ Ἀδὰμ οὐκ ἠπατήθη, ἡ δὲ γυνὴ ⸀ἐξαπατηθεῖσα ἐν παραβάσει γέγονεν.
(kai Adam ouk aʸpataʸthaʸ, haʸ de gunaʸ ⸀exapataʸtheisa en parabasei gegonen.)
TC-GNT καὶ Ἀδὰμ οὐκ ἠπατήθη, ἡ δὲ γυνὴ [fn]ἀπατηθεῖσα ἐν παραβάσει γέγονε·
(kai Adam ouk aʸpataʸthaʸ, haʸ de gunaʸ apataʸtheisa en parabasei gegone; )
2:14 απατηθεισα ¦ εξαπατηθεισα CT
Key for above GNTs: yellow:punctuation differs, red:words differ (from our SR-GNT base).
2:1-15 This unit deals first with prayer (2:1-7) and with the deportment of men and women (2:8-10). It closes with the question of women and teaching (2:11-15).
Women’s Roles in the New Testament Church
Paul’s words in 1 Timothy regarding women’s roles in the church were intended to correct what was happening in Ephesus, but the extent to which this passage applies to other situations is a subject of discussion. The possible understandings include the following three:
Universal Interpretation. Galatians 3:28 (“There is no longer . . . male and female”) does not negate creational gender distinctions and roles. Even if Galatians 3:28 represents the ideal of equality in God’s eternal Kingdom, gender roles should still be ordered as outlined in 1 Timothy 2:11-15 for as long as this creation continues. By way of comparison, Matthew 22:30 discusses the status of marriage in the new creation—it differs from the structure of this creation outlined in Genesis 2:23-24, and it applies to the present life only in a special and limited sense (see 1 Tim 4:3-5; Matt 19:11-12; 1 Cor 7:29-35). The structure of the new creation will be fully realized in the coming age, and it is not the ideal for the present time. Therefore, Christian women in all times and places must recognize their role in the created order of God. They must not teach men or exercise authority over men in the church (see also 1 Cor 11:2-16; 14:34-35).
Polemical Interpretation. Paul was addressing a particular situation created by the false teaching within the Ephesian church (see 1 Tim 1:18-20; 4:1-5; cp. 2 Tim 3:6-9). Evidence suggests that this teaching was disturbing family relationships (see 1 Tim 4:3; Titus 1:11). It is possible that Ephesian women, caught up in the local heresy, were abusing Genesis 1–3 in their teaching. They might have been asserting female domination in the final resurrection (which, according to some of the Ephesians, had already occurred; 2 Tim 2:18) and accentuated Adam’s blame for the Fall. Paul corrects their misreadings by alluding to the biblical text, but his point is not to make a universal statement about the status of women in the church. His concern is merely to silence the false teachers in Ephesus, including the women among them. First Timothy 2:11-15 entails a rebuke with loss of privilege specifically for those false teachers.
Cultural Interpretation. Paul’s argument was not necessarily directed to a local problem in Ephesus, but it presupposes a strongly patriarchal society, both in concern for public decorum (women in their place, showing proper honor to men) and in handling Genesis 2:7, 22. This shows that Christians must respect cultural norms insofar as possible in their evangelistic mission (1 Cor 9:19-23). In addition, most women in that society had limited training as teachers. Their society, in contrast to many twenty-first-century societies, usually educated women poorly. Because of that culture’s patriarchal structure, women would not normally have qualified as teachers and leaders. First Timothy 2:11-15, therefore, reflects the notion that properly qualified people should lead and teach. At the same time, there are examples in Paul’s writings and in the early church of women participating in various facets of ministry (e.g., Acts 18:26; Rom 16:1-7; 1 Cor 11:5). This leads to questions about the universal applicability of Paul’s statements on women in the church.
Christians continue to discuss these complex issues. Many Christians today subscribe to a complementarian viewpoint, affirming distinct gender roles in the church, while many others take an egalitarian position, supporting the notion that men and women share equal roles in the church. All Christians affirm, however, the equality of men and women with respect to their identity as beloved children of God (see Galatians 3:26-28).
Passages for Further Study
Gen 2:23-24; Acts 18:26; Rom 16:1-7; 1 Cor 11:2-16; 14:34-35; Gal 3:28; 1 Tim 2:11-15
Note 1 topic: figures-of-speech / explicit
Ἀδὰμ οὐκ ἠπατήθη, ἡ δὲ γυνὴ ἐξαπατηθεῖσα, ἐν παραβάσει γέγονεν
Adam not /was/_seduced the but woman /having_been/_deceived in transgression /has/_become
Here Paul refers to a story found in Genesis 3:1–7. In this story, a talking serpent approaches Eve and convinces her to eat fruit that God had commanded her and Adam not to eat. She ate some of it, and then she gave some to Adam, and he also ate some of it. If it would be helpful in your language, you could make the reference more explicit or include some of this information in a footnote. Alternate translation: “Adam was not deceived by the serpent, but the woman, Eve, having been deceived, came into transgression by eating the fruit that God had forbidden” or “as the next story in Genesis shows, Adam was not deceived, but the woman, having been deceived, came into transgression”
Note 2 topic: figures-of-speech / activepassive
Ἀδὰμ οὐκ ἠπατήθη & ἐξαπατηθεῖσα
Adam not /was/_seduced & /having_been/_deceived
If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the story that Paul is referring to indicates that a talking serpent, who is sometimes identified as Satan, did it. Alternate translation: “the serpent did not deceive Adam … when the serpent deceived her”
Note 3 topic: figures-of-speech / metaphor
ἐν παραβάσει γέγονεν
in transgression /has/_become
Here Paul speaks as if transgression were a location that Eve came into. He means that she committed a transgression. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “committed a transgression”
Note 4 topic: figures-of-speech / abstractnouns
ἐν παραβάσει γέγονεν
in transgression /has/_become
If your language does not use an abstract noun for the idea of transgression, you could express the same idea in another way. Alternate translation: “transgressed”