for
The Greek preposition ὑπὲρ (hyper) is often well-translated as “for” or “on behalf of.” The meaning of these English translations can be quite similar depending on context, and here “for” simply provides a smoother, more familiar English rendering which accurately conveys Paul’s sense here. It is quite normal for believers to pray for others (as opposed to “on behalf of,” which is more archaic), and that is exactly what Paul is exhorting here.

witness
In Pauline literature the word μαρτύριον (martyrion) is usually translated as “testimony” (cf. 2 Cor 1:12; ), but when it refers to the gospel it is witness (cf. 1 Cor 1:6; 1 Tim 2:6; 2 Tim 1:8). Paul testifies about many things but only has one witness. This links to the Gospel of John and Acts, where martyrion or the verb μαρτυρέω (martyreō) is always used to refer to the witness of the gospel (e. g., John 1:7, 8; Acts 4:33).

self-restraint
Self-restraint is from σωφροσύνη (sōphrosynē). The idea of a “sound mind” is its core. This concept of a sound mind leads to sensibility in thinking, which itself leads to self-restraint and discipline in action. In the pastoral epistles therefore, words from the σωφρονος (sōphronos) root are translated as either “sound mind/judgment, self-restraint/discipline, and sensible/sensibility. Some translations have “self-control” here but this translation assigns the term ἐγκράτεια (enkrateia; e.g., Gal 5:23) to it.

professing
“Professing” provides a closer translation of ἐπαγγελλομέναις (epangellomenais) than something like “making a claim to” because it uses one English word to account for the single Greek word while preserving Paul’s intended meaning here. The same term is used and translated the same way in 6:22. This provides the clearest window to the original text possible and helps the reader to recognize the same term in similar contexts.

formed
The Greek term here is πλάσσω (plassō), which only appears twice in the New Testament (here and Rom 9:20). It is very theologically significant because it is the Greek term used to translate the Hebrew term יצר (yatsar), which is used of God “forming” Adam in Genesis 2:7. It is often used by the prophets to describe God as the Potter or Molder, forming vessels from clay (e.g., Isa 29:16; Jer 18:4–6). This emphasizes God’s sovereignty and ability to appoint what He forms for whatever purpose He desires (cf. Rom 9:21; Jer 18:4). In the present context, the use of this term shows the connection in Paul’s mind back to Genesis 2:7, and also emphasizes God’s prerogative to determine the roles He desires for men and women. The translation as “formed” here helps the reader to make these intended connections.

trespass
“Trespass” is the consistent rendering of the Greek term παράβασις (parabasis) throughout this translation. It is rendered as “transgression” only in Romans 2:23 where it reflects a transitive verbal idea (transgressing the Law) and thus requires an English word that carries a transitive sense. The consistent translation as “trespass” everywhere else the word occurs helps the reader to easily recognize the same term.

sanctification
“Sanctification” translates ἁγιασμός (hagiasmos), and is the consistent translation of this term everywhere it appears in the New Testament (excepting 1 Pet 1:2, where context requires “sanctifying work”). The idea is that of holiness—being separate or set apart for a particular purpose. As Paul argues here, women are saved from the shame of the first deception which plunged the world into sin by bearing and raising godly, sanctified children.