1 Timothy
Philo Who is the Heir of Divine Things 205:
But on those minds which are ill-disposed and unproductive of knowledge, it pours forth a whole body of punishments, bringing upon them the most pitiable destruction of the deluge. And the Father who created the universe has given to his archangelic and most ancient Word a pre-eminent gift, to stand on the confines of both, and separated that which had been created from the Creator. And this same Word is continually a suppliant to the immortal God on behalf of the mortal race, which is exposed to affliction and misery; and is also the ambassador, sent by the Ruler of all, to the subject race. And the Word rejoices in the gift, and, exulting in it, announces it and boasts of it, saying, “And I stood in the midst, between the Lord and You;” neither being uncreated as God, nor yet created as you, but being in the midst between these two extremities, like a hostage, as it were, to both parties: a hostage to the Creator, as a pledge and security that the whole race would never fly off and revolt entirely, choosing disorder rather than order; and to the creature, to lead it to entertain a confident hope that the merciful God would not overlook his own work. For I will proclaim peaceful intelligence to the creation from him who has determined to destroy wars, namely God, who is ever the guardian of peace.
1 Timothy 2:5:
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.
(Brown, Peter Dunstan The Use of Ransom Language in 1 Timothy 2:1-7 and Titus 2:11-14 (p. 100) The Catholic University of America, 2014)
“… 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 …”

Baruch 1:11:
11 and pray for the life of King Nebuchadnezzar of Babylon, and for the life of his son Belshazzar, so that their days on earth may be like the days of heaven. 12 The Lord will give us strength, and light to our eyes; we shall live under the protection of King Nebuchadnezzar of Babylon, and under the protection of his son Belshazzar, and we shall serve them many days and find favor in their sight.
1 Timothy 2:2:
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.
Mounce, William D. Word Biblical Commentary: Pastoral Epistles (p. 80) Zondervan, 2009:
“… The primary emphasis could be on verse 2. Prayers for the prosperity of secular leaders were common in Judaism (Ezra 6:9–10; Baruch 1:11; 1 Maccabees 7:33; Letter of Aristeas 44–45; Pirke Avot 3.2; compare Jeremiah 29:7; Philo, Against Flaccus 524; Legatio ad Gaium 157, 317; Josephus Jewish Wars 2.17.1) … and were encouraged by Paul (Titus 3:1; Romans 13:1) and others (1 Peter 2:14, 17). This practice becomes even more significant when it is remembered that Nero (A.D. 54–68) was emperor (assuming Pauline authorship) …”
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Testament of Dan 6:2:
And now, fear the Lord, my children, and beware of Satan and his spirits. Draw near unto God and unto the angel that intercedeth for you, for he is a mediator between God and man, and for the peace of Israel he shall stand up against the kingdom of the enemy.
1 Timothy 2:5:
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.
Brown, Peter Dunstan The Use of Ransom Language in 1 Timothy 2:1-7 and Titus 2:11-14 (p. 100) The Catholic University of America, 2014:
“… 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 …”
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1 Enoch 84:1:
1 And I lifted up my hands in righteousness and blessed the Holy and Great One,
1 Timothy 2:8:
So I want the men in every place to pray, lifting up holy hands without anger or dispute.
Calabro, David M. “Nonverbal Communication in the New Testament” in Blumell, Lincoln H. (ed.) New Testament History, Culture, and Society: A Background to the Texts of the New Testament (pp. 555-572):
“… Lifting both hands in prayer is perhaps the best-attested ritual gesture of antiquity. The gesture is found both in iconography and in texts from the Holy Land, starting in the Middle Bronze Age (ca. 2000–1500 BC) and continuing throughout late antiquity. The Hebrew Bible contains twenty-two occurrences of the gesture, denoted by six different Hebrew idioms, the most common of which are pāraś kappayim “spread the hands” and nāśāʾ yādayim “lift up the hands … The gesture of lifting both hands in prayer is also found in the Apocrypha (2 Maccabees 3:20; 14:34; 15:12, 21; 3 Maccabees 2:1; 5:25; Tobit 3:11; Sirach 48:20), as well as in many ancient pseudepigraphic texts. One instance found in 1 Enoch 84:1 is particularly comparable to the one in 1 Timothy: “Then I lifted up my hands in righteousness and blessed the Holy and Great One.” There are references to this gesture in 1 Clement 2:3; 29:1, attesting to the practice of prayer with uplifted hands in the early Christian church. John Tvedtnes has assembled further sources on this gesture, although even this represents only a fraction of the textual and iconographic sources bearing witness to this gesture …”
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Pseudo Philo Biblical Antiquities 13:8 (70 CE):
But he transgressed my ways and was persuaded of his wife, and she was deceived by the serpent. And then was death ordained unto the generations of men.
1 Timothy 2:14:
14 And Adam was not deceived, but the woman, because she was fully deceived, fell into transgression.
Standhartinger, Angela Manuscript and Gender: Eve’s Testament in GLAE/Apoc. Mos. 15–30 and LLAE 45–60 (pp. 215-246) Journal for the Study of the Pseudepigrapha, Vol. 31, No. 3, 2022:
“… “From a woman is the beginning of sin, and because of her we all die” (Sirach 25:24). This, in the context of Jesus Sirach, even though a singular statement, might be the first witness of manifold stories that blame Eve as the (only) originator of sin. In the first-century C.E., Pseudo-Philo adds, the first “man transgressed my ways and was persuaded by his wife; and she was deceived by the serpent. And then death was ordained for the generations of men.” And in the second century, 1 Timothy declares, “Adam was not deceived, but the woman was deceived and became a transgressor” (1 Tim 2:14). It would be easy to increase the number of examples in post-biblical Jewish and Christian traditions blaming the first woman for her transgression. Yet, some countertraditions exist as well. The Apocalypse of Adam, a text from the Nag Hammadi library that likely originated in some Jewish quarters, narrates Adam’s teaching to his son Seth …”
bobo (owner) — 04/23/2024 9:31 AM
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Sirach 25:24:
24 From a woman sin had its beginning, and because of her we all die.
1 Timothy 2.14:
14 And Adam was not deceived, but the woman, because she was fully deceived, fell into transgression.
Dunn, James D. G. “Adam in Paul” in Oegema, Gerbern S., et al., editors. The Pseudepigrapha and Christian Origins: Essays from the Studiorum Novi Testamenti Societas (p. 122) T&T Clark International, 2008:
“… That Paul had in mind Genesis 2-3 in these passages is therefore hardly open to dispute. What is also interesting is the degree to which his use of Genesis was influenced by the reflection that the same passage had already stimulated or was already stimulating within Second Temple Judaism. This is most evident in the link already well established in Second Temple thought between Adam and death, and in the thought of Adam’s as the original sin, sometimes also with Eve explicitly blamed …”
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1 Enoch 7.1:
1 And Azâzêl taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals 〈of the earth〉 and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all colouring tinctures. 2 And there arose much godlessness, and they committed fornication, and they were led astray, and became corrupt in all their ways.
1 Timothy 4.1:
1 Now the Spirit explicitly says that in the later times some will desert the faith and occupy themselves with deceiving spirits and demonic teachings,
Heiser, Michael S. Demons: What the Bible Really Says about the Powers of Darkness (p. 187) Lexham Press, 2020:
“… The other instance, 1 Timothy 4:1, is a bit more informative: “Now the Spirit expressly says that in later times some will depart from the faith by devoting themselves to deceitful spirits and teachings of demons.” The notion that “demons” led people astray by “teaching” arises from the Second Temple Jewish theology of the Watchers, who are repeatedly blamed for leading humanity astray via forbidden knowledge … Paul’s association of false teaching and “demons” is quite consistent with the Second Temple Jewish perspective …”
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Josephus Antiquities of the Jews 4.8:
And God will provide that the land shall more willingly produce what shall be for the nourishment of its fruits, in case you do not meerly take care of your own advantage, but have regard to the support of others also. Nor are you to muzzle the mouths of the oxen, when they tread the ears of corn, in the threshing floor: for it is not just to restrain our fellow labouring animals, and those that work in order to its production, of this fruit of their labours. Nor are you to prohibit those that pass by at the time when your fruits are ripe, to touch them; but to give them leave to fill themselves full of what you have: and this whether they be of your own countrey, or strangers: as being glad of the opportunity of giving them some part of your fruits when they are ripe.
1 Timothy 5.18:
Elders who provide effective leadership must be counted worthy of double honor, especially those who work hard in speaking and teaching. 18 For the scripture says, “Do not muzzle an ox while it is treading out the grain,” and, “The worker deserves his pay.”
Harvey, A. E. “The Workman is Worthy of His Hire” Fortunes of a Proverb in the Early Chuch (pp. 209-211) Brill, 1982:
“… In 1 Corinthians 9 Paul has occasion to defend the right of an apostle to receive material support from the church in which he is working. After a series of arguments (including the bold application to the matter in hand of Deuteronomy 25:4, “Thou shalt not muzzle an ox when it is treading out the grain”) he clinches the matter with a direct appeal to the authority of Jesus. (Philo, On the Special Laws, I 260; The Rabbis preferred to maintain the literal meaning – as did Josephus Antiquities of the Jews IV, 8.21 – but were prepared to argue a fortiori from oxen to men) ‘In the same way the Lord commanded that those who proclaim the gospel should get their living by the gospel’. Direct allusions to the teaching of Jesus are rare in Paul’s letters. To what precise saying is he referring? It is unlikely that Jesus left instructions about the maintenance of preachers in local churches. We can hardly doubt that what Paul had in mind was some fairly general saying of Jesus which could be made to fit the present case. The workman is worthy of his hire” would do very well …”
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Testament of Judah 18:
And I know what evils ye will do in the last days. Beware, therefore, my children, of fornication, and the love of money, and hearken to Judah your father.
1 Timothy 6.10:
10 For the love of money is the root of all evils. Some people in reaching for it have strayed from the faith and stabbed themselves with many pains.
Rindge, Matthew S. Jesus’ Parable of the Rich Fool: Luke 12:13-34 among Ancient Conversations on Death and Possessions (pp. 10-11, 31-32) Society of Biblical Literature, 2011:
“… Placing the parables of the Rich Fool and Lazarus and the Rich Man in close proximity also invites readers to consider whether the man in 12:16–21 neglects to care for the poor. Such a question becomes common throughout the parable’s history of interpretation … On several occasions Cyprian utilizes the parable, like Clement and Cassian, as a warning against luxury and greed. After citing 1 Timothy 6:10 – “for lust of money is the root of all evil”8—he refers to Luke 12:20 to aver that riches are the “root of seductive evils” … Although François Bovon follows Jülicher and others in describing the parable as “une histoire exemplaire,” he acknowledges the importance of wisdom parallels and identifies specific aspects of the parable as having their “equivalent” in Hebrew and Jewish wisdom. He cites several such parallels (in a footnote) to show that Luke 12:15 and 16–21 fit into Israel’s “wisdom tradition.” (These include Psalm 49:7, 11, 17–20; Sirach 11:18–19; Testament of Judah 18–19; 1 Enoch 94:6–11; 97:8–10; James 5:1–6. He also refers to the beatitude and woe in Luke 6:20, 24 and “all the Lucan texts on riches.”) …”
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1 Enoch 9.4:
4 And they said to the Lord of the ages: ‘Lord of lords, God of gods, King of kings, 〈and God of the ages〉, the throne of Thy glory (standeth) unto all the generations of the ages, and Thy name holy and glorious and blessed unto all the ages!
1 Timothy 6.15:
14 to obey this command without fault or failure until the appearing of our Lord Jesus Christ 15 —whose appearing the blessed and only Sovereign, the King of kings and Lord of lords, will reveal at the right time.
Fee, Gordon D. 1 and 2 Timothy, Titus (p. 153) Hendrickson Publishers, 1988:
“… The King of kings and Lord of lords: These terms have separate histories in the OT. King of kings was first used of the Babylonian and Persian emperors (Ezekiel 26:7; Daniel 2:37; Ezra 7:12) but by the time of 2 Maccabees 13:4 is applied to God. Lord of lords was used in conjunction with ‘God of gods’ to express God’s absolute sovereignty over all other ‘deities’ (Deuteronomy 10:17; Psalm 136:2-3). The two terms had already been joined in Judaism in 1 Enoch 9:4; they are joined again as designations of Christ in Revelation 17:14 and 19:16. Here they emphasize God’s total sovereignty over all powers, human and divine …”
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1 Enoch 14.20:
18 And from underneath the throne came streams of flaming fire so that I could not look thereon. 19 And the Great Glory sat thereon, and His raiment shone more brightly than the sun and was whiter than any snow. 20 None of the angels could enter and could behold His face by reason of the magnificence and glory and no flesh could behold Him.
1 Timothy 6.16:
16 He alone possesses immortality and lives in unapproachable light, whom no human has ever seen or is able to see.
Ryken, Leland Dictionary of Biblical Imagery (p. 1732) InterVarsity Press, 1998:
“… Isaiah’s vision of the final triumph of goodness includes the assertion that “the Lord will be your everlasting light” (Isiah 60:19, 20). The most succinct statement is found in 1 John 1:5: “God is light and in him is no darkness at all” (RSV). James speaks of God as “the Father of lights” (James 1:17). Elsewhere God is simply associated with light as an image of divine glory: he covers himself “with light as with a garment” (Psalm 104:2); “his brightness was like the light” (Habakkuk 3:4); “the light dwells with him” (Daniel 2:22). Ezekiel’s vision of the divine chariot (Ezekiel 1) is a riot of brightness, flashing fire, shining jewels and gleaming metals. By extension, God who is light inhabits a heaven bathed in light. Here light becomes the preeminent symbol for transcendence, dear to the mystics’ and poets’ expressions through the ages. The classic passage is 1 Timothy 6:16, which speaks of God as the one “who alone has immortality and dwells in unapproachable light” (RSV). Colossians 1:12 speaks of the believer’s being qualified “to share in the inheritance of the saints in light” (RSV). As a symbol for God, light takes the more specific form of representing the Messiah …”
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Tobit 4.9:
8 If you have many possessions, make your gift from them in proportion; if few, do not be afraid to give according to the little you have. 9 So you will be laying up a good treasure for yourself against the day of necessity.
1 Timothy 6.19:
18 Tell them to do good, to be rich in good deeds, to be generous givers, sharing with others. 19 In this way they will save up a treasure for themselves as a firm foundation for the future and so lay hold of what is truly life.
Skemp, Vincent “Avenues of Intertextuality between Tobit and the New Testament” in Corley, Jeremy (ed.) Intertextual Studies in Ben Sira and Tobit: Essays in Honor of Alexander A. Di Lella (pp. 43-70) Catholic Biblical Association of America, 2005:
“… The effectiveness of almsgiving expressed through the idiom of laying up or storing treasure is found in Tobit 4:9, Sirach 29:11-12, 1 Timothy 6:19, and Matthew 19:21 … Note the idioms in First Timothy and Tobit do not refer to a positive afterlife. Although First Timothy, unlike the Book of Tobit, carries a belief in a life after death (e.g., 1 Timothy 1:16 “for everlasting life”), the idiom in 1 Timothy 6:19 echoes the meaning in Tobit 4:9 without explicit mention of afterlife. Thus 1 Timothy 6:19 uses a common cultural idiom in a way that maintains the original meaning despite the different eschatological context. The idiom in First Timothy therefore stands in contrast with the eschatology in Matthew 6:20 and 19:21, both of which refer to “treasure(s) in heaven …”
Summary:
1 Timothy 2:5 / Philo Who is the Heir of Divine Things 205
1 Timothy 2:2 / Baruch 1:11
1 Timothy 2:5 / Testament of Dan 6:2
1 Timothy 2:8 / 1 Enoch 84:1
1 Timothy 2:14 / Pseudo Philo Biblical Antiquities 13:8
1 Timothy 2:14 / Sirach 25:24
1 Timothy 4:1 / 1 Enoch 7:1
1 Timothy 5:18 / Josephus Antiquities of the Jews 4.8
1 Timothy 6:10 / Testament of Judah 18
1 Timothy 6:10 / Testament of Judah 19
1 Timothy 6:15 / 1 Enoch 9:4
1 Timothy 6:16 / 1 Enoch 14:20
1 Timothy 6:19 / Tobit 4:9
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2 Timothy
Sirach 17.26:
25 Turn back to the Lord and forsake your sins; pray in his presence and lessen your offense. 26 Return to the Most High and turn away from iniquity, and hate intensely what he abhors. 27
2 Timothy 2.19:
19 However, God’s solid foundation remains standing, bearing this seal: “The Lord knows those who are his,” and “Everyone who confesses the name of the Lord must turn away from evil.”
McDonald, Lee Martin “The Scriptures of Jesus” in Charlesworth, James H. (ed.) Jesus Research: New Methodologies and Perceptions: The Second Princeton-Prague Symposium on Jesus Research (p. 844) William B. Eerdmans Publishing Company, 2007:
“… Since Jesus was acknowledged as Lord of the early Christian (Rom 10:9: Mt 28:19: passim), it is likely that his early followers also accepted and made use of the same sacred texts that he favored in his teaching mission. What books did the early Christians use as sacred texts? It is remarkable that they cite or allude to the same books and with almost the same frequency as we find in Jesus’ teachings, especially the Psalms, Isaiah, Deuteronomy, and some noncanonical writings. Did the rest of the New Testament writers and the early church also acknowledge as Scripture some of the books that we now call noncanonical writings? Peter Stuhlmacher lists a number of the parallels and allusions to noncanonical literature in the New Testament writing. See, for example, the following … 2 Timothy 2:19 appears to cite Sirach 17:26 along with Numbers 16:5 …”
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4Q174:
Interpreted, this saying concerns [the kings of the nations] who shall [rage against] the elect of Israel in the last days.
2 Timothy 3.1:
1 But understand this, that in the last days difficult times will come.
Carlson, Reed A Structure for the End of the World: 4QFlorilegium and the “Latter Days” in Early Jewish Tradition (pp. 246-254) Word & World Volume 40, Number 3, 2020:
“… A final example reveals still more of the community’s self-understanding. In an interpretation of Psalm 1, 4Q174 indicates that those who turn from the “way” (ךרד) of sinners (Psalm 1:1) are to be identified with the prophet whom God warned not to walk in the “way” of the people (Isaiah 8:11). As becomes clear, both passages are seen as referring to the scribe’s own community, who must endure a time of testing in these latter days, a period referred to in 4Q174 as “the time of refining that is coming” (האבה ףרצמה תע) – itself an exegetically derived phrase (Daniel 11:32, 35, compare Psalm 105:19). The expectation of testing, especially in the last days, was a common feature of early Christian belief (e.g., Acts 14:22; 2 Timothy 3:1; Revelation 2:10) …”
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4Q266:
For in ancient times, Moses and Aaron arose by the hand of the Prince of Lights and Belial in his cunning raised up Jannes and his brother when Israel was first delivered.
2 Timothy 3.8:
8 And just as Jannes and Jambres opposed Moses, so these people—who have warped minds and are disqualified in the faith—also oppose the truth.
Wold, Benjamin G. “Revelation’s Plague Septets: New Exodus and Exile” in García Martínez, Florentino (ed.) Echoes from the Caves: Qumran and the New Testament (pp. 279-297) Brill, 2009:
“… The Damascus Document recounts deliverance from Egypt and appears to associate it with exile. Language of exile coincides with a negative view of the Jerusalem cult and her priests. Significant for the present conversation, column V describes a “first” deliverance from Egypt which seems to imply a second exodus. Also in this column, lines 17–19 tell of a nation that lacks understanding and is “devoid of counsel,” which is followed by an account of former times when Moses and Aaron were raised up by the Prince of Lights. Belial in his mischief, however, raised up Jannes and his brother at the time of the first deliverance of Israel. This scene of Moses and Aaron encountering a twin nemesis is compared in the lines to follow (20–21) with a period of the destruction of the land. This is a time when boundary shifters who caused Israel to stray came. The extra-biblical characters Jannes and his brother Jambres are Pharaoh’s magicians who oppose Moses and Aaron in the story of the plagues. They are described in 2 Timothy 3:8 as fools who defied the truth. The period of the “destruction of the land” is likely an allusion to captivity and perhaps more specifically to Leviticus 26:32 …”
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Pliny Natural History 30.2:
There is another sect, also, of adepts in the magic art, who derive their origin from Moses, Jannes, and Lotapea, Jews by birth, but many thousand years posterior to Zoroaster:
2 Timothy 3.8:
8 And just as Jannes and Jambres opposed Moses, so these people—who have warped minds and are disqualified in the faith—also oppose the truth.
Chilton, Bruce “From Aramaic Paraphrase to Greek Testament” in Evans, Craig A. (ed.) From Prophecy to Testament: The Function of the Old Testament in the New (pp. 23-43) Hendrickson Publishers, 2004:
“… Although the first name in the pair appears in the Damascus Document from Qumran and Pliny the Elder (30.2.11) both extant in the first century, the two names together prove more elusive. Eusebius, the church historian of the fourth century in Preparation for the Gospel 9.8.1 quotes Numenius, a second century Greek writer, as referring to them, and the Babylonian Talmud includes a reference (b. Menah 85a), but in neither case is there a close fit with the passage in Exodus or 2 Timothy. Unless one were to argue that 2 Timothy has influenced Pseudo-Jonathan, the similarity would incline one to the view that the naming of the two sorcerers is not the invention of 2 Timothy but is grounded in a contemporary tradition in Greek and perhaps in Aramaic. At the same time, it is evident that the further tradition in Pseudo-Jonathan, according to which Jannes and Jambres successfully interpreted Pharaoh’s dream as referring to Moses’ birth is a later development …”
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Wisdom of Solomon 5.16:
15 But the righteous live forever, and their reward is with the Lord; the Most High takes care of them. 16 Therefore they will receive a glorious crown and a beautiful diadem from the hand of the Lord, because with his right hand he will cover them, and with his arm he will shield them.
2 Timothy 4.8:
8 Finally the crown of righteousness is reserved for me. The Lord, the righteous Judge, will award it to me in that day—and not to me only, but also to all who have set their affection on his appearing.
Roberts, Tom The Prefiguring and Exaltation of Wisdom in the Apocrypha and the Pseudepigrapha (p. 24) Hellenic Orthodox University, 2016:
“… The principle of Daniel 7:22 shows the King of Kings brings judgment in favor of the holy ones of the Most High so the holy ones may assume kingship. The structure of this verse is a vertical parallelism which connects the Sons of God with divine kingship. Apocalyptic literature connects heaven and earth as is done in liturgical temple and church practice. The concept of an enthroned wisdom teacher is from Wisdom 5:16; 6:18 and 2 Timothy 4:8. The teaching which comes from Wisdom 2:16, 2:20, 3:8-9 is also located in John 5:18, 15:9-10; 1 Corinthians 6:2; Matthew 19:28, 27:43. In Tobit 12:15 and Rev 8:2, Seven Angels are to praise the Holy One …”
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Summary:
2 Timothy 2:19 / Sirach 17:26
2 Timothy 3:1 / 4Q174
2 Timothy 3:8 / 4Q266
2 Timothy 3:8 / Pliny Natural History 30.2
2 Timothy 4:8 / Wisdom of Solomon 5:16
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Titus
Callimachus Hymns to Zeus 1:
did these or those, O Father lie? “Cretans are ever liars.” Yea, a tomb, O Lord, for thee the Cretans builded;
Titus 1.12:
12 A certain one of them, in fact, one of their own prophets, said, “Cretans are always liars, evil beasts, lazy gluttons.”
Feldman, Louis H. Jew and Gentile in the Ancient World: Attitudes and Interactions from Alexander to Justinian (p. 515) Princeton University Press, 1993:
“… so prestigious were the Cretans that whereas normally a tribe preferred to be known as autochthonous, the Caunians (Herodotus 1.172) actually preferred to be known as originally from Crete rather than of native stock, as Herodotus believed them to be. Moreover, inasmuch as they wanted to impress Euhemerus, the priests in Panchaia, the imaginary island in the Indian Ocean that is presented as a kind of utopia, informed Euhemerus (Euhemerus 63, frag. 1, FGH, part 1) of their Cretan origin. The famous statement of the Cretan religious teacher and miracle worker Epimenides (fragment 1, quoted by Callimachus’s Hymn to Zeus 8 and the New Testament’s Epistle to Titus 1:12) of the sixth century B.C.E., that the Cretans are always liars would seem to indicate that the Cretan reputation was not unmixed. But aside from the logical puzzle this remark raises, because the author himself is a Cretan, we may note that at least among the Greeks lying was hardly a negative attribute but rather an indication of cleverness …”
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Epimenides Cretica 1:
They fashioned a tomb for you, holy and high one, Cretans, always liars, evil beasts, idle bellies.
Titus 1.12:
12 A certain one of them, in fact, one of their own prophets, said, “Cretans are always liars, evil beasts, lazy gluttons.”
Strataridaki, Anna Epimenides of Crete: Some Notes on His Life, Works, and the Verse (pp. 1-17) University of Crete, 1991:
“… Epimenides is regarded the author of the well-known verse «Cretans are ever liars, evil beasts, lazy bellies». It appeared for the first time, in Callimachus’ Hymn to Zeus, and later, in the Christian era, Paul the Apostle mentioned it in his epistle to Titus 8i. This verse has become controversial because of questions relating to its origin and/or its context, and because of the relation between its supposed author and the bad reputation of the Cretans … his reputation of the Cretans seems to have been created out of caprice by ancient non-Cretans who sought for various reasons to vilify the inhabitants of Minos’ island. An historian of Crete illustrates the case: Callimachus of Cyrene called the Cretans liars because they presented Zeus as mortal. To the Athenians they were liars for claiming the birth of the gods on the island of Crete. The Romans and the Romanizing Greek writers remained hostile towards the Cretans due to the latter’s resistance to Roman imperialism. Regarding Paul the Apostle, he was referring only to the Jews of Crete in his epistle to Titus, as Strategakis explains clearly …”
Summary:
Titus 1:12 / Callimachus Hymns to Zeus 1
Titus 1:12 / Epimenides Cretica 1
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