Passage

1 Timothy 2.13

Book: 1 Timothy · NASB95

Immediate context (±2 verses)

ASV

11. Let a woman learn in quietness with all subjection. 12. But I permit not a woman to teach, nor to have dominion over a man, but to be in quietness.

13. For Adam was first formed, then Eve;

and Adam was not beguiled, but the woman being beguiled hath fallen into transgression: 15. but she shall be saved through her child-bearing, if they continue in faith and love and sanctification with sobriety. (1 Timothy 2:11-15, ASV)

WEB

11. Let a woman learn in quietness with full submission. 12. But I don’t permit a woman to teach, nor to exercise authority over a man, but to be in quietness.

13. For Adam was first formed, then Eve.

Adam wasn’t deceived, but the woman, being deceived, has fallen into disobedience; 15. but she will be saved through her childbearing, if they continue in faith, love, and sanctification with sobriety. (1 Timothy 2:11-15, WEB)

KJV

11. Let the woman learn in silence with all subjection. 12. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.

13. For Adam was first formed, then Eve.

And Adam was not deceived, but the woman being deceived was in the transgression. 15. Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety. (1 Timothy 2:11-15, KJV)

YLT

11. Let a woman in quietness learn in all subjection, 12. and a woman I do not suffer to teach, nor to rule a husband, but to be in quietness,

13. for Adam was first formed, then Eve,

and Adam was not deceived, but the woman, having been deceived, into transgression came, 15. and she shall be saved through the child-bearing, if they remain in faith, and love, and sanctification, with sobriety. (1 Timothy 2:11-15, YLT)

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Setting

Speaker: Paul, who names himself in the opening line (1:1) and writes in the first person throughout. Authorship of the three Pastoral Epistles (1 and 2 Timothy, Titus) is disputed. Many critical scholars hold that a later follower wrote them in Paul's name, pointing to differences of vocabulary and style from the undisputed letters and to a more settled church order. Others defend Paul's authorship, among them Luke Timothy Johnson (Anchor Bible, 2001), William Mounce (Word Biblical Commentary, 2000) and Philip Towner (NICNT, 2006), citing the letter's personal details and its acceptance in the second-century church.
Audience: Timothy, Paul's "true child in faith" (1:2), whom Paul had urged to stay on at Ephesus to stop certain men from teaching "a different doctrine" (1:3). Timothy came from Lystra, the son of a believing Jewish mother and a Greek father, and had travelled with Paul since the second missionary journey (Acts 16:1-3). The letter is addressed to him, but its directions on prayer, worship, overseers, deacons and widows are meant to order the church at Ephesus as a whole (3:14-15).
Location: not stated. Paul says he left Timothy at Ephesus "when I was going into Macedonia" (1:3) and hopes to rejoin him soon (3:14; 4:13), so Macedonia is the usual suggestion for where the letter was written.
Time period: on Pauline authorship, usually c. AD 62-65, after Paul's release from the Roman imprisonment that ends Acts, since the journey in 1:3 is hard to fit into the Acts narrative. Scholars who regard the letter as pseudonymous usually place it late in the first century or early in the second. The reading below does not depend on the choice.
Literary context: the first of two reasons (2:13-14) that Paul gives for his instruction in 2:12, which forbids a woman "to teach, nor to have dominion over a man".

Theological reading

"For Adam was first formed, then Eve;" (1 Timothy 2:13, ASV)

An appeal to creation. "For" introduces a reason, and the reason is the order of creation in Genesis 2: the man is formed from the dust (Genesis 2:7) and the woman afterwards (Genesis 2:22). "Formed" (eplasthē) is the verb the Greek Old Testament uses for God's forming of the man in Genesis 2:7. Paul argues from the same account in 1 Corinthians 11:8-9. The argument assumes the Genesis narrative; see Adam and Eve Historicity.

How the reason works. Complementarian readers hold that because Paul grounds 2:12 in creation rather than in local custom, the instruction applies in every church. Egalitarian readers answer that priority in time does not by itself imply authority, and that "for" may introduce an illustration suited to the Ephesian setting, where false teachers were finding a hearing among some women (5:13-15; 2 Timothy 3:6).

The second reason. The next verse turns from creation to the fall: "Adam was not beguiled, but the woman being beguiled hath fallen into transgression" (2:14). See 1 Timothy 2.13-14, 1 Timothy 2.12 and Women in Ministry.

Key words

Theologically-loaded Greek or Hebrew words in this verse may have entries in the lexicon. Curated to roughly 100 contested terms across the corpus, not every word.

None of the words in this verse has its own lexicon entry yet.

Quoted in

Arguments and defeaters:

Misogyny in the Bible Objection Defeater, via 1 Timothy 2.13-14

Concepts:

Adam and Eve Historicity, via 1 Timothy 2.13-14
Misogyny in the Bible Objection, via 1 Timothy 2.11-15
Women in Ministry, via 1 Timothy 2.11-15

Lexicon:

H0120 - adam, via 1 Timothy 2.13-14

Notes

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Why these four translations

ris3n chose ASV, WEB, KJV, and YLT for two reasons together. They are the most literal English translations available (formal-equivalence: word-for-word renderings that preserve the Hebrew and Greek grammar rather than smoothing it into modern dynamic-equivalence idiom). And they are in the public domain in the United States, which means fair-use quotation at any length requires no publisher license. Modern licensed translations (NASB95, ESV, NIV) restrict volume of quotation under their copyright terms, so they are not used at stub-level coverage here. NASB95 appears only on hand-curated rich passage hubs under Lockman Foundation's fair-use allowance.

The four:

ASV (American Standard Version, 1901). The basis of the modern critical-text English tradition.
WEB (World English Bible, contemporary). Public-domain revision in the ASV line, in current English.
KJV (King James Version, 1611). Reformation-era, Textus Receptus base.
YLT (Young's Literal Translation, Robert Young, 1862). Hyper-literal preservation of Hebrew and Greek grammar; useful for word-study work even where English reads stiff.

See Bibles for the full per-translation history, translators, textual basis, strengths, and weaknesses.