2 Timothy 2:2

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An Exegetical Study of Paul’s Contextual Use of ἄνθρωποι in the Pastoral Epistles

This exegetical study of “Paul’s Contextual Use of ἄνθρωποι” is based on an ongoing academic discussion concerning the semantic range of the Greek term. The initial argument posits that the plural form of ἄνθρωπος (anthrōpos) is employed by the Apostle Paul in his Pastoral Epistles with a gender-specific, masculine referent, rather than a generic “human” or “people.” This interpretation is supported by an analysis of immediate and broader scriptural contexts.

The central exegetical issue revolves around the precise semantic domain of ἄνθρωποι (anthrōpoi) in specific Pauline passages, particularly 2 Timothy 3:8 and 1 Timothy 5:24. While ἄνθρωπος frequently functions as a generic term encompassing all humanity, its use in these contexts appears to be constrained by surrounding phrases and themes, suggesting a deliberate application to male individuals. The challenge is to demonstrate that such a gender-specific reading is not merely an assumption but is textually warranted by Pauline usage within the Pastorals and elsewhere, thereby influencing our understanding of Paul’s instructions and theological frameworks.

Καθ᾿ ὃν τρόπον δὲ Ἰάννης καὶ Ἰαμβρῆς ἀντέστησαν Μωϋσεῖ, οὕτως καὶ οὗτοι ἀνθίστανται τῇ ἀληθείᾳ, ἄνθρωποι κατεφθαρμένοι τὸν νοῦν, ἀδόκιμοι περὶ τὴν πίστιν.
(2 Timothy 3:8, Nestle 1904)

Key differences with SBLGNT (2010):

• For 2 Timothy 3:8, the Nestle 1904 text and the SBLGNT 2010 present no significant differences concerning the word ἄνθρωποι or its immediate context. Minor variations in orthography (e.g., breathings, iota subscripts) do not alter the reading or meaning of the relevant term.
• Similarly, for 1 Timothy 5:24, 1 Timothy 3:2, and 1 Corinthians 7:7, there are no substantive textual variants involving ἄνθρωποι between Nestle 1904 and SBLGNT 2010 that would impact the exegetical argument regarding its gendered usage.

Textual Criticism (NA28), Lexical Notes (KITTEL, BDAG):

Textual critical apparatuses (e.g., NA28) for 2 Timothy 3:8 and 1 Timothy 5:24 reveal no significant variants for the term ἄνθρωποι, indicating a stable textual tradition for its presence in these verses. The exegetical focus thus shifts from textual integrity to semantic interpretation.

Lexically, ἄνθρωπος (anthrōpos) carries a broad semantic range. According to BDAG, it primarily denotes “a human being, mankind, human race” (e.g., Matthew 4:4), but can also specifically refer to “a male person, man,” often contrasted with γυνή (gynē, woman) or in contexts where maleness is clearly implied (e.g., Matthew 12:45, Romans 7:1). KITTEL (Theological Dictionary of the New Testament, Vol. I, p. 364ff.) provides an extensive discussion, highlighting that while the generic sense is common, the specific context is paramount in determining whether ἄνθρωπος or its plural form ἄνθρωποι denotes humanity in general or specifically male individuals. KITTEL emphasizes that the term’s application to male roles or in contrast to female figures frequently points to a gender-specific interpretation. The present argument hinges on precisely this contextual sensitivity, asserting that the surrounding phrases and the broader thematic concerns of the Pastoral Epistles necessitate a masculine understanding in the cited instances.

Translation Variants

The grammatical and rhetorical analysis of Paul’s use of ἄνθρωποι in the Pastorals reveals a nuanced application of a lexically versatile term. Grammatically, the plural form of ἄνθρωπος can denote either generic “people” or specific “men.” Rhetorically, Paul’s choice in 2 Timothy 3:8 to describe those who “oppose the truth” as ἄνθρωποι, immediately after mentioning “Jannes and Jambres,” and in a context where such individuals are “worming their way into women’s homes,” strongly implies a masculine referent. Similarly, in 1 Timothy 5:24, where Paul discusses the sins of “some ἄνθρωποι” within the context of appointing elders (1 Tim 5:22), and considering his teaching on an all-male eldership (1 Tim 2:12; 3:2), the referent for ἄνθρωποι is contextually constrained to males. This is not to suggest that ἄνθρωποι *always* means “men,” but that Paul’s rhetorical shaping of these passages guides the interpreter toward a gender-specific understanding. Such contextual cues are critical for accurate translation, as a generic rendering like “people” would obscure Paul’s likely specific referent and potentially misrepresent the social dynamics he addresses.

Conclusions and Translation Suggestions

Based on the contextual and lexical analysis, it is plausible that Paul intentionally uses ἄνθρωποι in a gender-specific manner in the Pastoral Epistles when the surrounding text dictates such an interpretation. This finding underscores the importance of a holistic exegetical approach that considers not only individual word meanings but also the broader literary and theological context.

Here are three suggested translations for the relevant passages, prioritizing the gender-specific understanding where context allows:

1. 2 Timothy 3:8: “Just as Jannes and Jambres opposed Moses, so also these men oppose the truth—men of depraved minds, who, as far as the faith is concerned, are rejected.”
   This translation explicitly uses “men” to reflect the contextual implication of the individuals “worming their way into women’s homes,” aligning with Paul’s likely masculine referent.
2. 1 Timothy 5:24: “The sins of some men are quite evident, going before them to judgment; for others, their sins follow after.”
   Given the immediate context of appointing elders, a role Paul reserved for males, “men” is chosen to maintain consistency with the epistle’s broader instructions on church leadership.
3. 1 Corinthians 7:7: “I wish that all men were as I am; but each has his own gift from God, one of this kind, and another of that.”
   While outside the Pastorals, this passage provides an example of Paul’s use of ἄνθρωποι where a desire for all to be unmarried, like himself, would naturally apply to both genders. However, in this specific formulation, wishing that all ‘men’ (males) were like him in terms of celibacy is a plausible reading reflecting a common Pauline focus. An alternative could be “all people”, but here we lean into the strong contextual possibility where maleness is a default reference.

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