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About this book

1 Timothy

About this book
Chapter 2

1 First of all, then, I urge that requests, prayers, intercessions, and thanks be offered on behalf of all people,⁠ 2 even for kings and all who are in authority, that we may lead a peaceful and quiet life in all godliness and dignity. 3 Such prayer for all is good and welcomed before God our Savior, 4 since he wants all people to be saved and to come to a knowledge of the truth. 5 For there is one God and one intermediary between God and humanity, Christ Jesus, himself human,⁠ 6 who gave himself as a ransom for all, revealing God’s purpose at his appointed time. 7 For this I was appointed a preacher and apostle—I am telling the truth; I am not lying—and a teacher of the Gentiles in faith and truth. 8 So I want the men in every place to pray, lifting up holy hands without anger or dispute.⁠ 9 Likewise the women are to dress in suitable apparel, with modesty and self-control. Their adornment must not be with braided hair and gold or pearls or expensive clothing,⁠ 10 but with good deeds, as is proper for women who profess reverence for God. 11 A woman must learn quietly with all submissiveness. 12 But I do not allow a woman to teach or exercise authority over a man. She must remain quiet. 13 For Adam was formed first and then Eve. 14 And Adam was not deceived, but the woman, because she was fully deceived, fell into transgression.⁠ 15 But she will be delivered through childbearing, if she continues in faith and love and holiness with self-control.

Texts in conversation

Compare Testament of Dan 6:2 and 1 Timothy 2:5

Pseudepigrapha, Testaments · New Testament

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Summary

The Testament of Dan describes an angel who mediates between God and humanity, interceding for Israel and opposing the enemy. 1 Timothy similarly describes Jesus as a mediator between God and humans, applying this common Jewish tradition to him.

Passages

Testament of Dan 6:2

Pseudepigrapha, Testaments · Testament of the Twelve Patriarchs
1 Now fear the Lord, my children, and beware of Satan and his spirits. 2 Draw near to God and to the angel who intercedes for you, for he is a mediator between God and humanity, and for the peace of Israel he will stand against the kingdom of the enemy. 3 This is why the enemy is eager to destroy all who call on the Lord. 4 For he knows that on the day Israel repents, the kingdom of the enemy will be brought to an end. 5 For the angel of peace himself will strengthen Israel, so that it does not fall into the depths of evil. 6 In the time of Israel's lawlessness, the Lord will not depart from them, but will transform them into a nation that does his will, for none of the angels will be equal to him.
100 BCE – 100 CE (scholarly estimate) Read in the Testament of Dan

1 Timothy 2:5

New Testament
1 First of all, then, I urge that requests, prayers, intercessions, and thanks be offered on behalf of all people, 2 even for kings and all who are in authority, that we may lead a peaceful and quiet life in all godliness and dignity. 3 Such prayer for all is good and welcomed before God our Savior, 4 since he wants all people to be saved and to come to a knowledge of the truth. 5 For there is one God and one intermediary between God and humanity, Christ Jesus, himself human, 6 who gave himself as a ransom for all, revealing God’s purpose at his appointed time. 7 For this I was appointed a preacher and apostle—I am telling the truth; I am not lying—and a teacher of the Gentiles in faith and truth.
90–100 CE (scholarly estimate) Read in 1 Timothy

References

"... The LXX in Job 9:33 had used the term to bemoan the absence of someone to officiate between man and God. Anthony Hanson unconvincingly posits Job 9:33 as the main background here (“The Mediator: 1 Timothy 2:5-6,” in Studies in the Pastoral Epistles [London: S.P.C.K., 1968] 56-64). Philo had made considerable use of µεσίτης and cognates in his voluminous speculations about the existence of various cosmic and angelic intermediaries between God and human beings. The Mithra cult and other Greco-Roman religions also made liberal use of the term in their various mediatorial theologies. See also T. Dan 6:2 concerning angelic mediators which might have influenced Paul himself in Gal 3:19-20. The term is predicated elsewhere of Christ (Heb 8:6; 9:15; 12:24) but with reference specifically to priestly sacrifice and thus not at issue in 1 Tim 2:5-6 ..."
Peter Dunstan Brown, “The Use of Ransom Language in 1 Timothy 2:1–7 and Titus 2:11–14” (PhD diss., The Catholic University of America, 2014), 100.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Testament of Dan 6:2 and 1 Timothy 2:5

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