What Does Bible Say About Women Reading Scripture

Twelfth verse of the second chapter of ane Timothy

1 Timothy 2:12 is the twelfth poesy of the second chapter of the First Epistle to Timothy. It is often quoted using the King James Version translation:

But I endure not a woman to teach, nor to usurp authority over the man, but to be in silence.^[ane]

The verse is widely used to oppose ordination of women as clergy, and to oppose certain other positions of ministry and leadership for women in large segments of Christianity. Many such groups that exercise not permit women to become clergy likewise cite i Corinthians xiv:32–35 and 1 Timothy three:i–7. Historically, the poetry was used to justify legal inequality for women and to exclude women from secular leadership roles likewise.

For nearly of the history of Christian theology the verse has been interpreted to crave some caste of subjugation of women past men. Some theologians, similar Ambrosiaster in the fourth century and John Knox in the 16th century, wrote that it requires very strict domination of women in every sphere of life. Others, like John Chrysostom and Martin Luther, write that it excludes women from education, praying, or speaking in public but grant some freedom to women in the home. During start wave feminism in the 19th century, women criticized the verse as sexist.

Today, some scholars argue that the education is directed to the particular church in Ephesus and must be interpreted in a contemporary context. Others interpret the text equally a universal instruction. Christian egalitarians maintain that there should exist no institutional distinctions between men and women. Complementarians fence that Paul'due south instructions contained in one Timothy 2:12 should be accepted as normative in the church today.

[edit]

The traditional view is that the words "I suffer not a woman..." are Paul's own words, along with the rest of the epistle. A minority of modern scholars, such equally Catherine Kroeger, back up this traditional view.

The consensus view amid modern scholars of i Timothy is that the epistle was not written by Paul, but dates to after Paul's death and has an unknown author.^{[2] [3]} Equally a pseudepigraphical work incorrectly attributed to Paul, the verse is often described equally deutero-Pauline literature^[4] or as a pastoral epistle.

New Testament scholar Marcus Borg contends that this poetry fits poorly with Paul'south more positive references to Christian women and may be a later interpolation rather than part of the original text.^[v]

Use [edit]

In his 4th century Latin commentary on the epistles, Ambrosiaster viewed ane Timothy 2:12 equally requiring a strict organization of patriarchy. He writes that that women "were put under the power of men from the beginning" and should be severely subjugated to men.^[half-dozen] Ambrosiaster'south strictly patriarchal understanding was copied past Glossa Ordinaria and well-nigh other medieval interpretations of the verse in the Latin Church. In the Greek-speaking church, John Chrysostom wrote that the verse prohibits women from didactics the public or making public speeches.^[6]

The verse was widely used to oppose all education for women, and all teaching by women, during the Renaissance and early on mod period in Europe. Information technology was cited frequently by those who wished to condemn women or believed them inferior to men.^[7] Ambrosiaster and i Timothy 2:12 were cited by John Knox in The First Boom of the Trumpet Against the Monstruous Regiment of Women, a 1558 book attacking the idea of dominion by queens and women in leadership on biblical grounds.^[8]

Martin Luther wrote that "man" in this verse specifically refers to a married man, meaning that wives should never appear wiser or more knowledgable than their husbands, neither in public nor at home. Luther contends that, because of this verse and nearby verses in one Timothy, women should not speak or teach in public and must remain completely tranquility in church, writing "where there is a man, there no woman should teach or have authority."^[9] On this basis, parts of Lutheranism today practice not allow women into church building leadership.

Female theologians faced a dilemma in staying true to this scripture while interim equally teachers. Teresa of Ávila wrote that women must teach through their actions because they were both prohibited from and incapable of teaching with words. Though she did produce theological writing, she was careful to efface herself equally foolish and weak.^[10]

During the 1637 trial of Anne Hutchinson for illegal theological teaching, magistrate John Winthrop (who was both Hutchinson's accuser and the guess in her trial) admonished Hutchinson with ane Timothy 2:12, demanding her silence because he felt she was likewise outspoken in defending herself.^[11]

In the 19th century the verse was frequently employed to justify the junior legal status of women. For example, Meyrick Goulburn argued the verse clearly excludes women from all public offices or roles, including secular ones, and that women are only fit for domestic labor.^[12]

Today information technology is still used to exclude women from religious pedagogy or teaching. For example, Southern Baptist institutions in the United States accept fired women teachers because of the verse.^[thirteen] The verse is used in excluding women from the Catholic priesthood and is considered past Catholics to prohibit women from performing priest-like teaching roles, such as giving homilies.^[xiv]

Interpretive approaches [edit]

Complementarian and egalitarian [edit]

Estimation of this passage is virtually universally considered to be complex. N. T. Wright, former Bishop of Durham, says that 1 Timothy 2 is the "hardest passage of all" to exegete properly.^[15] A number of interpretive approaches to the text have been made by both complementarians and egalitarians. The 1 Timothy 2:12 passage is only i "side" of a letter written by Paul, and is directed at a particular group. Therefore, interpretations are limited to i-sided information with no record of the associated correspondence to which Paul was responding. Theologian Philip Payne, a Cambridge PhD and former Tübingen scholar, is convinced that i Timothy 2:12 is the only New Attestation verse that "might" explicitly prohibit women from teaching or having authority over men, though he writes that he does not think that is what it means.^[16] Moore maintains that "Any interpretation of these portions of Scripture must wrestle with the theological, contextual, syntactical, and lexical difficulties embedded within these few words".^[17]

Wheaton scholar and professor Gilbert Bilezikian concludes that although it may seem that Paul is laying downwardly an ordinance that has the grapheme of a universal norm for all Christians in all ages, that view does not survive close scrutiny. Afterwards extensive research, he has reached these conclusions:

• that the apostle Paul wrote this epistle to a church that was in a state of terminal crisis;
• that Paul drastically curtailed the ministries of both women and men to save the Church building at Ephesus from what he terms every bit a high risk of "self-destruction";
• that the restrictions Paul laid down in this epistle were temporary measures of exception designed to prevent this i particular church from disintegration;
• that the remedial crisis-management provisions mandated in this passage remain valid for all times for churches that fall into similar states of dysfunction.^[eighteen]

Bilezikian concludes that the infrequent grapheme of the emergency measures advocated past Paul serves every bit evidence that women could indeed teach and concur leadership positions under normal circumstances.

Egalitarian and complementarian interpretive approaches to the text typically take the following forms:

• Socio-cultural: Egalitarians fence that the text was intended for a specific socio-cultural environment which no longer exists and that the text is therefore not relevant to modern churches^[19] (typically rely heavily on historical reconstructions using extra-biblical sources); complementarians argue that the socio-cultural environment, while relevant, does not restrict the application of the verse to a specific time and place in the by.^[20]
• Lexical: Egalitarians argue that the meaning of the key word in the text, authenteō , does not support the exclusion of women from administrative teaching positions in the congregation;^[21] Complementarians contend that the significant of this word in its context indicates that Paul was forbidding women from having authority over men in the church.^[22]
• Hermeneutical: Some egalitarians fence that the text was intended only to limit women for a specific temporary duration, or that information technology was intended only to limit uneducated women who were unfit to speak in the congregation;^[23] Complementarians debate that hermeneutical considerations point the text is universal in its application to Christian congregations^[24]

Socio-cultural [edit]

Christian Egalitarians believe that the passage does not bear the same meaning for the modern church when interpreted in light of the socio-cultural situation of Paul's time; that a key discussion in the passage should be reinterpreted to hateful something other than "exercising authority". Some contempo scholarship is believed to evidence that Paul never intended his start letter to Timothy to employ to the church at all times and places. Instead, it was intended to remediate a state of acute crisis being created by a "massive influx of false teaching and cultic intrusions" threatening the survival of the very young Church at Ephesus.^[18]

The egalitarian socio-cultural position has been represented prominently by classicist Catherine Kroeger and theologian Richard Kroeger. They believe the author of 1 Timothy was refuting faux educational activity, rather than establishing a narrow restriction on women'due south function. The Kroegers maintain that Paul was uniquely addressing the Ephesian situation because of its feminist religious culture where women had usurped religious authority over men. They cite a wide range of principal sources to support their case that the Ephesian women were teaching a item Gnostic notion apropos Eve. They advocate that ancient Greco-Roman world thought patterns faced by the writer of the Pastoral Epistles are germane to interpreting his writings.^[19]

Nonetheless, their conclusions have been rejected by certain historians^[25] also every bit past some complementarians. I. H. Marshall cautions that "Information technology is precarious, as Edwin Yamauchi and others accept shown, to assume Gnostic backgrounds for New Testament books. Although the phrase, 'falsely chosen knowledge', in 1 Timothy half-dozen:20 contains the Greek word gnosis , this was the common give-and-take for 'knowledge'. It does seem anachronistic to transliterate and capitalize it 'Gnosis' equally the Kroegers do. They thus explain verse 13 equally an answer to the false notion that the woman is the originator of man with the Artemis cult in Ephesus that had somehow crept into the church, perhaps by way of the false teaching. Still, this explanation cannot be substantiated (except from later Gnostic writings)".^[26] Streland concludes that "Kroeger and Kroeger stand alone in their interpretation".^{[27] [28]}

According to Thomas Schreiner, "The full-fledged Gnosticism of later church history did not be in the beginning century 21 Advertizing. An incipient form of Gnosticism was present, simply Schmithals makes the mistake of reading later Gnosticism into the first century documents. Richard and Catherine Kroeger follow in Schmithals'southward^[29] footsteps in positing the background to 1 Timothy 2:12. They call the heresy 'proto-Gnostic', just in fact they often appeal to later on sources to define the faux teaching (v.23). External testify can merely be admitted if it can be shown that the religious or philosophical movement was contemporary with the New Testament".^[30] In his critique of the Kroegers' book, J. M. Holmes' opinion is that "Equally a classicist ..., [Catherine Kroeger]'s ain contributions are reconstruction of a background and choices from linguistic options viewed every bit appropriate to that background. Both take been discredited".^{[31] : p.26}

Many gimmicky advocates of Christian Egalitarianism do find considerable value in the Kroegers' inquiry.^[32] Catherine Kroeger, in one of her articles, points out that authentein is a rare Greek verb found only hither in the unabridged Bible. She writes that in extra-biblical literature—the only other places it tin exist establish, the give-and-take is ordinarily translated "to bear dominion" or "to usurp authority". Yet, a study of other Greek literary sources reveals that information technology did not usually have this meaning until the third or fourth century, well later on the time of the New Testament. Prior to and during Paul'due south time, the rare uses of the word included references to murder, suicide, "one who slays with his ain hand", and "self-murderer". Moeris, in the second century, advised his students to use another word, autodikein , as it was less coarse than authentein . The Byzantine Thomas Magister reiterates the warning against using the term, calling it "objectionable".^{[33] [34]} Kroeger writes that St. John Chrysostom, in his Commentary on I Timothy 5.6, uses autheritia to denote "sexual license". He argues that besides oftentimes we underestimate the seriousness of this problem for the New Testament church, and concludes that information technology is evident that a similar heresy is current at Ephesus, where these fake teachers "worm(ed) their way into homes and gain control over gullible women, who are loaded down with sins and are swayed past all kinds of evil desires, e'er learning but never able to come up to a noesis of the truth" (2 Timothy 3:6-9).

Concluding that the author of 1 Timothy was addressing a specific situation that was a serious threat to the infant, fragile church, in an article entitled "i Timothy ii:11–15: Anti-Gnostic Measures against Women"^[35] the author writes that the "tragedy is that these verses were extensively used in afterward tradition to justify contemporary prejudices against women. They were supposed to prove from the inspired Scriptures that God subjected women to men and that women are more susceptible to temptation and deception".

Trombley and Newport hold that the Kroegers rightly indicate that authenteo had meanings connected with sex acts and murder in actress-biblical literature. They find information technology consistent with the historical context of the start letter of the alphabet to Timothy, at the church in Ephesus—home to the goddess Diana'south shrine where worship involved ritual sexual activity and sacrifice.^{[34] [36]}

Social worker Bob Edwards examines this consequence from a psychological and sociological perspective. His piece of work focuses on the bear upon of cultural norms on gender schemata, and subsequently the bear upon of gender schemata on church tradition too equally biblical translation and interpretation. Specifically, Edwards highlights the patriarchal norms that are evident in the writings of St. Augustine of Hippo.^[32] St. Augustine'southward views on women were consistent with sexist norms plant in the civilisation of Rome in the fourth century.^{[37] [38]} Sexism found in Plato's philosophy is also mirrored in Augustine's work.^[39] The touch on of St. Augustine's work—and worldview—on the institutional norms of the church is highlighted by a number of authors.^{[34] [38] [40] [41]} These norms, it is argued, shape the lenses through which passages such as one Timothy 2:12 are perceived and understood. Through psychological processes such as socialization, confirmation bias and belief perseverance, perception may exclude historical, cultural and literary context that contradicts patriarchal norms.^[32]

Lexical [edit]

Catherine Kroeger has been 1 of the major proponents of egalitarian lexical arguments that the key discussion in the text, authenteō , does non support the exclusion of women from authoritative didactics positions in the congregation. In 1979 Kroeger asserted the meaning of the word was "to engage in fertility practices",^[21] but this was non universally accepted by scholars, complementarian or egalitarian.^[42] "Kroeger and Kroeger have done pregnant enquiry into the nature and background of ancient Ephesus and take suggested an culling estimation to i Tim two:eleven–15. While they take provided pregnant background data, their suggestion that the phrase 'to take authority' ( authentein , authentein [sic]) should be rendered 'to represent herself as originator of human being' is, to say the to the lowest degree, far-fetched and has gained little support".^[43] "On the basis of outdated lexicography, uncited and no longer extant classical texts, a discredited background (run into my Introduction due north. 25), and the introduction of an ellipsis into a clause which is itself complete, the Kroegers rewrite 5. 12".^{[31] : p. 89} Details of lexical and syntactical studies into the meaning of authente past both egalitarians and complementarians are found farther down in this article.

Hermeneutical [edit]

Egalitarians Aida Spencer and Wheaton New Attestation scholar Gilbert Bilezikian have argued that the prohibition on women speaking in the congregation was only intended to be a temporary response to women who were teaching mistake.

Bilezikian points out that the discussion translated "dominance" 1 Timothy two:12 phrase, one that is a fundamental proof text used to keep women out of church leadership, is a discussion used only here and never used once more anywhere in Scripture. He writes that the word translated "authority" in that passage is a hapax, a word that appears only once within the structure of the Bible and never cantankerous-referenced again. He says one should "never build a doctrine on or draw a teaching from an unclear or debated hapax". Therefore, since there is no "control text" to determine its meaning, Bilezikian asserts that no one knows for certain what the discussion means and what exactly Paul is forbidding. He adds that there is "so much clear not-hapaxic material available in the Bible that we do non need to press into service difficult texts that are better left aside when non understood. ... We are accountable only for that which nosotros can empathise".^{[44] : p. xx}

Spencer notes that rather than using the imperative mood or even an aorist or future indicative to limited that prohibition, Paul quite significantly utilizes a present indicative, perchance best rendered "But I am non presently allowing". Spencer believes this is a temporary prohibition that is based solely on the regrettable similarity between the Ephesian women and Eve—in that the women of Ephesus had been deceived and as such, if allowed to teach, would be in danger of promoting false doctrine.^[45]

Spencer'due south argument has been criticized by complementarian authors and at least one egalitarian writer.^[46]

Barron points out that defenders of the traditional view have argued that Paul'south blanket statement, "I do not let a woman to teach", sounds universal. He asks if what Paul really meant was "I exercise non permit a woman to teach error", and that he would accept no objection to women educational activity one time they got their doctrine straight, why did he not say that?^[47]

Gorden Fee, an egalitarian scholar, also has difficulty with Spencer's hermeneutical points. Fee says that despite protests to the contrary, Paul states the "rule" itself admittedly—without any form of qualification. Therefore, he finds it difficult to interpret this as meaning anything else than all forms of speaking out in churches.^{[48] [49]}

Although he proposes an updated scenario in his 2006 version of Beyond Sex Roles, Gilbert Bilezikian in his 1989 version proposed that Paul may accept been distinguishing between qualified, trained teachers and some of the unschooled women who struggled to affirm themselves as teachers with their newly institute liberty in Christianity.^[50] However, this view is opposed by egalitarians B. Barron^[51] and Gordon Fee.^[52] Bilezikian farther suggests that the fledgling church at Ephesus had been formed among confrontations of superstitious, occult practices.^[50] This view is opposed past egalitarians such as Walter Liefeld,^[53] too as past complementarians such as Schreiner.^[54] Bilezikian proposes that "the solution for proper agreement of this passage is to follow its development to the letter":

Women in Ephesus should starting time get learners,^v.11 and quit acting as teachers or assuming the authorization of recognized teachers.^v.12 But every bit Eve rather than Adam was deceived into mistake, unqualified persons will go themselves and the church in trouble.^vv.13–14 Withal, every bit Eve became the means and the get-go beneficiary of promised salvation, then Ephesian women volition legitimately aspire to maturity and competency and to positions of service in the church building.^v.xv

—Gilbert Bilezikian^{[50] : p. 183}

Feminist [edit]

The Woman's Bible, a 19th century feminist reexamination of the bible, criticized the passage as sexist. Contributor Lucinda Banister Chandler writes that the prohibition of women from instruction is "tyrannical" considering that a big proportion of classroom teachers are women, and that educational activity is an important part of motherhood.^[55]

Chandler finds the poetry strikingly inconsistent with Galatians 3:28, also attributed to Paul, which states "There is neither Jew nor Greek, bond nor free, male person or female, but ye are one in Christ Jesus." She observes that there is no similar argument past Jesus that woman should be subject to man or refrain from education.^[55]

British women'southward rights activist Annie Besant points to this verse (among others) to observe that women are treated every bit slaves in the Bible. She considers this the root of the unequal and paternalistic way in which women were treated during her ain lifetime. Besant finds the caption given in Timothy for the inferiority of women — that men are superior because Adam was created earlier Eve — to be absurd, implying that animals are superior to man, as the Bible states that animals were created even earlier.^[56]

Meaning of authenteō [edit]

The meaning of authentein ( authenteō ), in verse 12 has been the source of considerable differences of opinion among biblical scholars in recent decades. The commencement is that the lexical history of this give-and-take is long and circuitous. Walter Liefeld describes briefly the word's problematically broad semantic range:

A perplexing consequence for all is the meaning of authentein . Over the course of its history this verb and its associated noun have had a wide semantic range, including some bizarre meanings, such equally committing suicide, murdering ane's parents, and being sexually aggressive. Some studies have been marred by a selective and improper use of the evidence.^[57]

Classical Greek [edit]

The standard lexical reference piece of work for classical Greek, the Liddell Scott Greek Lexicon has the following entry for the verb authentein :

αὐθεντ-έω , A. to accept full power or authority over, τινός 1st Epistle to Timothy two.12; "πρός τινα" Berliner griechische Urkunden BGU1208.37(i B.C.): c. inf. Joannes Laurentius Lydus Lyd.Mag.3.42. 2. commit a murder, Scholia to Aeschylus Eumenides 42.^[58]

An exhaustive listing of all incidences is found in Köstenberger'due south appendix. Then the following related entry for the noun authentes :

αὐθέντ-ης, ου, ὁ, (cf. αὐτοέντης ) A. murderer, Herodotus.1.117, Euripides Rhesus.873, Thucydides.3.58; "τινός" Euripides Hercules Furens.1359, Apollonius Rhodius, Argonautica.2.754; suicide, Antiphon (person) 3.3.4, Dio Cassius.37.13: more loosely, one of a murderer'south family, Euripides Andromache.172. 2. perpetrator, author, "πράξεως" Polybius.22.14.2; "ἱεροσυλίας" Diodorus Siculus.16.61: generally, doer, Alexander Rhetor.p.2S.; principal, "δῆμος αὐθέντης χθονός" Euripides The Suppliants.442; voc. "αὐθέντα ἥλιε" Leiden Magical Papyrus W.vi.46 [in A. Dieterich, Leipzig 1891]; condemned by Phrynichus Attistica.96. 3. as Adjective, ὅμαιμος αυφόνος, αὐ. φάνατοι, murder by 1 of the aforementioned family, Aeschylus Eumenides.212, Agamemnon.1572 (lyr.). (For αὐτο-ἕντης, cf. συν-έντης, ἁνύω; root sen-, sṇ-.)[abbreviations expanded for legibility]^{[59] [lx]}

Then the noun-class authentia , "say-so":

αὐθεντ-ία , ἡ, A. absolute sway, authorisation, Corpus Inscriptionum Graecarum CIG2701.9 (Mylasa), PLips (L. Mitteis, Griechische Urkunden der Papyrussammlung zu Leipzig, vol. i, 1906).37.7 (iv A. D.), Corpus Hermeticum.one.two, Zosimus Epigrammaticus (Anthologia Graeca).2.33. 2. restriction, LXX 3 Maccabees.2.29. 3. "αὐθεντίᾳ ἀποκτείνας" with his own mitt, Dio Cassius.Fr.102.12.^[61]

Bible translations [edit]

The effect is compounded past the fact that this word is plant but once in the New Testament, and is not common in immediately proximate Greek literature. Nevertheless, English Bible translations over the years have been mostly in agreement when rendering the discussion. In the translations below, the words corresponding to authenteō are in assuming italics:

• Greek New Attestation: "γυναικὶ δὲ διδάσκειν οὐκ ἐπιτρέπω, οὐδὲ αὐθεντεῖν ἀνδρός, ἀλλ᾽ εἶναι ἐν ἡσυχίᾳ"
• Vulgate: "docere autem mulieri non permitto, neque dominari in virum, sed esse in silentio"
• KJV: "Merely I suffer not a woman to teach, nor to usurp authority over the human being, but to be in silence."
• RSV: "I permit no woman to teach or to have authority over men; she is to keep silent."
• GNB: "I do non allow them to teach or to have authorisation over men; they must go along quiet."
• NIV: "I practise not let a adult female to teach or to have authority over a man; she must be silent."
• CEV: "They should be silent and not be immune to teach or to tell men what to exercise."
• NASB: "But I do not allow a woman to teach or practise say-so over a homo, just to remain quiet."
• NLT: "I practise not let women teach men or have potency over them. Allow them listen quietly."
• Net: "But I do not permit a woman to teach or do authority over a man. She must remain quiet."
• REV: "I practise not let a woman to teach or to proclaim that she is the originator of human being, rather she is not to crusade a disturbance."

Gender bias [edit]

Elizabeth A. McCabe has identified and documented prove of gender bias in English translations of the Bible. This does non apply exclusively to the word authentein . Greek words indicating that women held positions of authority in the church also appear to have been altered in translation. Women identified in Greek manuscripts every bit a diakonos (deacon) or prostatis (leader) are referred to equally servants in some English translations, like the King James Version. This is inconsistent with the mode in which these words are typically translated regarding men.^[62]

Furthermore, if this translation of authentein is accepted without consideration of contextual factors related to the original alphabetic character (e.yard., challenges facing Timothy at the church building in Ephesus), it appears to contradict other biblical passages in which women are clearly depicted as leading or educational activity:

Now Deborah, a prophet, the wife of Lappidoth, was leading State of israel at that fourth dimension. She held court under the Palm of Deborah between Ramah and Bethel in the hill country of Ephraim, and the Israelites went up to her to have their disputes decided.

I commend to you our sister Phoebe, a retainer of the church in Cenchreae. I enquire you lot to receive her in the Lord in a fashion worthy of his people and to give her any assistance she may need from you, for she has been the distributor of many people, including me.

Catherine Kroeger [edit]

Examples of the utilise of authentein in actress-biblical sources have been provided by Catherine Kroeger:

Although the usages prior to and during the New Attestation period are few and far between, they are briefs of murder cases and in one case to mean suicide, every bit did Dio Cassius. Thucydides, Herodotus, and Aeschylus as well use the word to denote one who slays with his own hand, and and then does Euripides. The Jewish Philo, whose writings are contemporary with the New Testament, meant 'cocky-murderer' by his utilise of the term.

In Euripides the give-and-take begins to take on a sexual tinge. Menelaos is deemed a murderer because of his wife'south malfeasance, and Andromache, the adored married woman of the fallen Hector, is taken as a concubine by the authentes , who can command her domestic and sexual services. In fury the legitimate wife castigates Andromache with sexually abusive terms as "having the effrontery to sleep with the son of the begetter who destroyed your husband, in club to behave the kid of an authentes ". In the extended passage she mingles the concepts of incest and domestic murder, so that love and decease color the meaning.

In a lengthy clarification of various tribes' sexual habits, Michael Glycas, the Byzantine historiographer, uses this verb to describe women "who make sexual advances to men and fornicate equally much equally they please without arousing their husbands' jealousy".

Licentious doctrines continued to vex the church for several centuries, to the dismay of the church fathers. Clement of Alexandria wrote a detailed refutation of the diverse groups who endorsed fornication as accepted Christian behavior. He complained of those who had turned love-feasts into sex orgies, of those who taught women to "give to every man that asketh of thee", and of those who constitute in physical intercourse a "mystical communion". He branded one such lewd group authentai (the plural of authentes ).^[33]

The pregnant of the discussion was seriously disputed in 1979 when Catherine Kroeger, then a university classics pupil, asserted the significant was "to engage in fertility practices". Kroeger cites the findings of French linguist and noted authority on Greek philology, Pierre Chantraine to back up her conclusions.^{[63] [64]}

In later work, Kroeger explored other possible meanings of the give-and-take authentein that are consequent with its use in Greek literature prior to and during the New Testament era. In 1992, she highlighted the possibility that authentein is a reference to ritual violence perpetrated against men in the goddess worship of Asia Pocket-sized. Specifically, she focused on the practice of ritual castration as a rite of purification for priests of Artemis and Cybele.^[65] A. H. Jones, J. Ferguson, and A. R. Favazza all highlight the prevalence of ritual castration in Asia Small-scale before, during and after the New Testament era.^{[66] [67] [68]} In 1 Timothy 1:three–7 and 4:ane–5, the writer of the epistle warns against false instruction, mythology and extreme forms of asceticism. Ritual castration was role of an farthermost grade of asceticism practiced in and around Ephesus during the New Testament menstruation, and show presented past Favazza suggests that it did have an influence on the emerging traditions of the early on Christian church.^[68]

Leland E. Wilshire in 2010 made a study of the Thesaurus Linguae Graecae database, which contains 329 references to variations of the word authentein in Greek literature, and concluded that authentein in the New Testament period, in Ephesus of Asia Small, most likely refers to some grade of violence.^[69] Wilshire does non make a definitive statement regarding the nature of the violence the epistle may be referring to, simply notes that authentein was often used to express the committee of violence, murder or suicide.

Responses [edit]

Although the merits was rejected largely past complementarian scholars, contend over the meaning of the word had been opened, and Christians affirming an egalitarian view of the part of women in the church connected to contest the meaning of the word authenteō .^[70] Standard lexicons including authenteō are broadly in agreement with regard to its historical lexical range.^{[71] [72] [73] [74] [75] [76] [77] [78] [79]} Wilshire, however, documents that whereas lexicons such as the Greek-English Lexicon of the New Attestation and Other Early on Christian Literauture just incorporate xiii examples of the word authetein and its cognates, the computer database known as the Thesaurus Linguae Graecae (TLG) contains 329 examples, offer a much larger and more than representative sample of the use of the word throughout the history of Greek literature.^[fourscore] Uses of the word in the TLG from 200 B.C. to 200 A.D. are listed in a subsequent section below—syntactical report.

A number of key studies of authenteō take been undertaken over the last 30 years,^{[ timeframe? ]} some of which have involved comprehensive searches of the largest available databases of Greek literature, Thesaurus Linguae Graecae , and the Knuckles Databank of Documentary Papyri. These databases enable researchers to written report the discussion in context, every bit it is used in a wide range of documents over a long menses of time.

• Catherine Kroeger (1979)^[21]
• George Knight 3 (1984)^[81]
• Leland Wilshire (1988)^[82]
• Catherine & Richard Kroeger (1992)^[83]
• Andrew Perriman (1993)^[84]
• H. Scott Baldwin (1995)^[85]
• Andreas J. Köstenberger (1995)^[86]
• Albert Wolters (2000)^[87]
• Linda Belleville (2004)^[88]

Those who favor "traditional" understandings of male ecclesiastical leadership accept tended to translate this word in the neutral sense of "have authority" or "do potency" equally, for example, George Knight in his widely cited article of 1984. In 1988, Leland Wilshire, examining 329 occurrences of this word and its cognate authentēs , claimed that, prior to and contemporary with the 1st century, authentein often had negative overtones such as "domineer", "perpetrate a crime" or even "murder". Not until the later patristic period did the meaning "to practise potency" come to predominate.

By 2000, Scott Baldwin's study of the word was considered the nearly extensive, demonstrating that the meaning in a given passage must exist determined by context. "After extended debate, the well-nigh thorough lexical study is undoubtedly that of H. Scott Baldwin, who conclusively demonstrates that various shades of meaning are possible, and that merely the context can determine which is intended".^{[31] : pp.86–87} Linda Belleville's after study examined the v occurrences of authentei as a verb or noun prior to or contemporary with Paul and rendered these texts as follows: "commit acts of violence";^[89] "the author of a message";^[90] a letter of Tryphon (1st century BC), which Belleville rendered "I had my way with him"; the poet Dorotheus (1st and 2nd centuries AD) in an astrological text, rendered by Bellville "Saturn ... dominates Mercury". Belleville maintains that it is articulate in these that a neutral meaning such as "take authority" is non in view. Her study has been criticized for treating the infinitive authentein as a noun, which is considered a major weakness in her argument.^[91]

Lexical studies have been particularly focused on 2 early papyri; Papyrus BGU 1208 (c.27 BC), using the verb authenteō and speaking of Trypho exercising his authorisation, and Papyrus Tebtunis xv (c. 100 Advertizing), using the noun form and speaking of bookkeepers having authorization over their accounts. These two papyri are significant not but because they are closest in fourth dimension to Paul's own usage of authenteō , but because they both employ their corresponding words with a sense which is generally held to be in agreement with the studies past Baldwin and Wolters, though some egalitarians (such as Linda Belleville), dispute the estimation of authenteō in Papyrus BGU 1208.^[88]

Syntactical study [edit]

The lexical data was later supplemented past a large calibration contextual syntax study of the passage by Andreas Köstenberger in 1995,^[86] which argued that the syntactical construction ouk didaskein oude authentein ("not teach nor take/practice say-so") requires that both didaskein and authentein accept a positive sense. Köstenbereger examined 50-two examples of the same ouk ... oude ("non... nor"), construction in the New Testament, also as forty viii actress-biblical examples roofing the 3rd century BC to the 3rd century AD. Köstenberger ended that educational activity has a positive meaning in such passages as 1 Timothy iv:xi; half dozen:2, and 2 Timothy 2:ii. The forcefulness of the ouk ... oude construction therefore would mean that authenteo likewise has a positive meaning, and does non refer to domineering just the positive exercise of potency.

The majority of complementarian and some egalitarian scholars agreed with Köstenberger, many considering that he has adamant conclusively the contextual meaning of authenteo in 1 Timothy 2:12. Peter O'Brien, in a review published in Commonwealth of australia, concurred with the findings of this study, equally did Helge Stadelmann in an extensive review that appeared in the German Jahrbuch für evangelikale Theologie . Both reviewers accustomed the results of the present study as valid.^[92] Köstenberger notes a range of egalitarians like-minded with his syntactical analysis. Kevin Giles "finds himself in essential understanding with the nowadays syntactical analysis of 1 Tim 2:12",^{[92] : pp.48–49} Craig Blomberg is quoted as saying "Decisively supporting the more than positive sense of assuming appropriate authority is Andreas Köstenberger's study".^{[92] : p.49} Esther Ng continues, "However, since a negative connotation of didaskein is unlikely in this verse, the neutral meaning for authentein (to accept authority over) seems to fit the oude structure better".^[93] Egalitarian Craig Keener, in a review actualization in the Journal of the Evangelical Theological Lodge, states that while in his view the principle is not clear in all instances cited in Köstenberger'south study, "the pattern seems to hold in full general, and this is what matters most". Keener concurs that the contention of the present essay is "probably correct that 'have authority' should be read every bit coordinate with 'teach' rather than as subordinate ('teach in a domineering way')".^{[92] : p47}

Egalitarians such as Wilshire (2010), however, pass up the conclusion that authentein , as used in 1 Timothy 2:12, refers to the use of authority at all—either in a positive or negative sense.^[94] Wilshire concludes that authentein might all-time be translated "to instigate violence".^[95] Women in Timothy'southward congregation, therefore, are to neither teach nor instigate violence. He bases this conclusion upon a study of every known employ of the word authentein (and its cognates) in Greek literature from the years 200 B.C. to 200 A.D. This study was completed using the Thesaurus Linguae Graeca computer database. His findings are summarized as follows:

• Polybius used the give-and-take authenten , 2d century B.C., to mean "the "doer of a massacre".
• The discussion authentian is used in Iii Macabees, 1st century B.C., to mean "restrictions" or "rights".
• Diodorus Siculus used iii variations of the words ( authentais, authenten, authentas ), 1st century B.C. to 1st century A.D., to mean "perpetrators of sacrilege", "author of crimes" and "supporters of tearing actions".
• Philo Judaeus used the give-and-take authentes , 1st century B.C. to 1st century A.D., to mean "being 1's own murderer".
• Flavius Josephus used the words authenten and authentas , 1st century A.D., to mean "perpetrator of a offense" and "perpetrators of a slaughter".
• The campaigner Paul used the discussion authentein once during the same fourth dimension period as Diodorus, Philo and Josephus.
• Appian of Alexander used the word authentai three times, and the word authenten twice, 2nd century A.D., to mean "murderers", "slayer", "slayers of themselves" and "perpetrators of evil".
• Sim. of the Shepherd of Hermas used the give-and-take authentes , 2nd century A.D., to mean "builder of a tower".
• A homily by Pseudo-Clement used the word authentes once, unknown date A.D., to mean "sole ability".
• Irenaeus used the word authenias three times, 2nd century A.D., to hateful "authority".
• Harpocration used the word authentes , 2nd century A.D., to mean "murderer".
• Phrynichus used the word authentes once, 2nd century A.D., to mean "one who murders past his ain paw".

Whereas the give-and-take authentein was used on rare occasions (e.m. past Irenaeus) to denote say-so, it was much more than commonly used to indicate something violent, murderous or suicidal.^[96]

Pregnant of didaskō [edit]

More recently, John Dickson has questioned the meaning of the discussion didaskō ("teach"). Dickson argues that it refers to "preserving and laying down the traditions handed on by the apostles". Dickson goes on to argue that since that does not happen in most sermons today, women are non prohibited from giving sermons.^[97] Dickson'south argument has been criticized in Women, Sermons and the Bible: Essays interacting with John Dickson's Hearing Her Voice, published by Matthias Media.

See too [edit]

• 1 Timothy 2
• New Testament domestic code
• Paul the Apostle and women

References [edit]

1. ^ 1 Timothy 2:12
2. ^ Ehrman, Bart (2003). 'The New Attestation: A Historical Introduction to the Early Christian Writings. Oxford Academy Printing. p. 393. ISBN0-nineteen-515462-2. when nosotros come to the Pastoral epistles, there is greater scholarly unanimity. These iii letters are widely regarded by scholars every bit non-Pauline.
3. ^ Collins, Raymond F. (2004). ane & 2 Timothy and Titus: A Commentary. Westminster John Knox Printing. p. 4. ISBN0-664-22247-1. By the stop of the twentieth century New Testament scholarship was virtually unanimous in affirming that the Pastoral Epistles were written some time after Paul'south death. ... As e'er some scholars dissent from the consensus view.
4. ^ Horgan, M.P. "Deutero-Pauline Literature". New Catholic Encyclopedia. Encyclopedia.com. Retrieved October 24, 2021.
5. ^ Borg, Marcus J. and John Dominic Crossan. The First Paul. HarperOne. 2009. ISBN 978-0-06-180340-6
6. ^ ^{a b} Wilshire, Leland Due east. (2010). Insight Into 2 Biblical Passages: Beefcake of a Prohibition I Timothy ii:12, the TLG Calculator, and the Christian Church. Plymouth: University Press of America. p. 63–64. ISBN9780761852087.
7. ^ Brownish, Meg Lota; McBride, Kari Boyd (2005). Women's Roles in the Renaissance. Greenwood Press. p. 19–20, 49. ISBN9780313322105.
8. ^ Knox, John (1995). Selected Writings of John Knox: Public Epistles, Treatises, and Expositions to the Twelvemonth 1559. Dallas, Texas: Presbyterian Heritage Publications. OCLC 33126638.
9. ^ Luther, Martin. "Commentary on 1 Timothy ii:nine-14".
10. ^ Allen, Prudence (2017). The Concept of Woman. Vol. 3. Wm. B. Eerdmans Publishing Company. p. 95–96. ISBN9781467445931.
11. ^ LaPlante, Eve (2010). American Jezebel: The Uncommon Life of Anne Hutchinson, the Woman Who Defied the Puritans. p. 40. ISBN9780061926952. OCLC 255776203.
12. ^ Goulburn, Edward Meyrick (January eight, 1882). The sphere and duties of Christian women. p. 9.
13. ^ Anderson, Cheryl. Ancient Laws and Contemporary Controversies: The Need for Inclusive Biblical Interpretation. Oxford Academy Press, USA. p. 5. ISBN9780195305500.
14. ^ Nash, Tom. "Is one Timothy ii:8-fifteen Anti-Woman?". Cosmic Answers.
15. ^ Wright, Due north. T. "[www2.cbeinternational.org/CBE_InfoPack/pdf/wright_biblical_basis.pdf The Biblical Footing for Women's Service in the Church]". Accessed sixteen Dec 2009
16. ^ Payne, Philip B. Man and Woman, One in Christ: An Exegetical and Theological Study of Paul's Letters. Zondervan, 2009. ISBN 978-0-310-21988-0
17. ^ Moore, Terri D. "Chapter Six: Conclusions on 1 Timothy two:15". bible.org xxx Oct 2009.
18. ^ ^{a b} Bilezikian, Gilbert. Beyond Sex Roles (2006 ed.) Chiliad Rapids, Mich.: Bakery Bookish, 2006. ISBN 978-0-8010-3153-three
19. ^ ^{a b} Kroeger, Richard and Catherine Kroeger. "I Suffer Not a Woman: Rethinking 1 Timothy two:11–15 in Light of Ancient Testify". Baker, 1992. ISBN 978-0-8010-5250-7
20. ^ Schreiner "Interpreting the Pauline Epistles", Southern Baptist Journal of Theology (3.3.10), (Fall 1999)
21. ^ ^{a b c} Lutheran Church Missouri Synod Commission on Theology and Church Relations, "AUTHENTEIN: A Summary", pp. 3–four (2005)
22. ^ Andreas J. Köstenberger, "Women in the Church: An Analysis and Application of 1 Timothy 2:9–xv" (1995).
23. ^ Hugenberger, "Women In Church Role: Hermeneutics Or Exegesis? A Survey Of Approaches To i Tim two:8–15", Journal of the Evangelical Theological Society (35.3.349), (September 1992)
24. ^ Schreiner, "Paul, Campaigner of God'south Celebrity in Christ", p. 408 (2006)
25. ^ Oster, Richard E. "Review of I Endure Not a Woman. Rethinking 1 Timothy two:11-fifteen in Light of Aboriginal Show by Richard Clark Kroeger and Catherine Clark Kroeger", in Biblical Archaeologist (56:4.226), Nomadic Pastoralism: Past and Nowadays (December 1993). He further elucidates that "The Kroegers' thesis about the Pastorals also requires a large and syncretistic Jewish presence in Ephesus. Erroneous data is set forth to buttress this view. The assertion, for example, that 'archaeological show attests not simply the presence of a large settlement of Jews at Ephesus but also to extensive Jewish involvement in magic' (p. 55) is patently false ... Lamentably, their utilise of this work is characterized by misunderstanding and a serious inflation of the evidence ... The most serious outcome of methodology in I Suffer Not a Woman is the authors' frequent neglect of principal sources of Ephesian archaeology and history. It is perplexing that the Kroegers' views about Ephesus, about Artemis, and about the role of women in the city'due south life are so uninformed by the appropriate corpora of inscriptions, coins, and scholarly literature about the city'due south excavations. Even when the authors do utilise primary sources, their methodology is often uncritical. The Kroegers often cord sources together even when these are separated by centuries and perhaps hundreds of miles. On occasion ancient literature is cited with little regard for the propensities of the author or the context in which the statements were fabricated. Proof-texting of pagan authors should be just as unacceptable every bit proof-texting of the Scriptures".
26. ^ Marshall, I. Howard. "A Critical and Exegetical Commentary on the Pastoral Epistles", International Critical Commentary. Bloomsbury T&T Clark, 2004. ISBN 978-0-567-08455-ii. p. 463 (1999)
27. ^ Strelan, Paul, Artemis, and the Jews in Ephesus (Beihefte zur Zeitschrift für die Neutestamentliche Wissenschaft und die Kunde der älteren Kirche). Walter De Gruyter, 1996. p. 155
28. ^ Lucinda A. Brown, in Carol Meyers; Toni Craven(Editor); Ross Shepard Kraemer (Eds.) Women in Scripture: A Dictionary of Named and Unnamed Women in the Hebrew Bible, the Apocryphal/Deuterocanonical Books, and the New Testament. Wm. B. Eerdmans, 2001. pp. 488–489
29. ^ Schmithals, Walter. The Theology of the First Christians. Westminster John Knox Press, 1998. ISBN 978-0-664-25615-ix
30. ^ Schreiner, Thomas R. "Interpreting the Pauline Epistles", Southern Baptist Journal of Theology (3.three.10), (Fall 1999)
31. ^ ^{a b c} Holmes, J. M. Text in a Whirlwind: A Critique of Four Exegetical Devices at i Timothy 2.9–xv (Library of New Attestation Studies). T&T Clark, 2000. ISBN 978-1-84127-121-seven
32. ^ ^{a b c} Edwards, B. (2011). Let My People Become: A Call to End the Oppression of Women in the Church. Charleston, South Carolina: Createspace. ISBN 978-1-4664-0111-2
33. ^ ^{a b} "The Significant of Authentein". godswordtowomen.org.
34. ^ ^{a b c} Trombley, C. (2003) "Who Said Women Can't Teach?" Gainesville, Florida: Bridge-Logos. ISBN 0-88270-584-ix
35. ^ [1] Archived 2008-09-05 at the Wayback Car Accessed 7 May 2013
36. ^ Newport, J. P. (1988). The New Historic period Movement and the Biblical Worldview. Grand Rapids, Michigan: Eerdman'due south Publishing Co. ISBN 0-8028-4430-eight
37. ^ "Augustine". womenpriests.org. Archived from the original on 2012-08-30. Retrieved 2012-08-27 .
38. ^ ^{a b} Stark, J. C. (2007). Feminist Interpretations of Augustine. Academy Park, Pennsylvania: The Pennsylvania Country Academy Press. ISBN 0-271-03257-X
39. ^ "'Mankind stands for the woman,' he said, 'and the spirit for the hubby'" (Augustine, equally cited in Trombley p. 239). He ended that "the serpent, which represents the enticement to defiance to God and the preference for selfish desires, first approached Eve, because as a woman she had less rationality and self-command and was closer to the 'lower' or female part of the soul" (Augustine, as cited in Reuther, 2007, pp. 53–54).
40. ^ Raming, I. (2004). A History of Women and Ordination, Volume Ii: The Priestly Office of Women-God's Gift to a Renewed Church building. (B. Cooke and Yard. Macy, translators). Lanham, Maryland: Scarecrow Press Inc.
41. ^ Reuther, R. R. in Stark (2007)
42. ^ "It is no wonder that 50. Due east. Wilshire, fifty-fifty though he shares the egalitarian outlook, says: 'This is a breathtaking extension into (pre-)Gnostic content nonetheless an interpretation I exercise not find supported either past the totality of their own extensive philological report, by the NT context, or by the firsthand usages of the word authenteo and its variants'"., Baugh, "The Apostle amidst the Amazons", Westminster Theological Journal (56.157), (Leap 1994)
43. ^ Moss, C. Michael. 1, 2 Timothy and Titus (Higher Pr NIV Commentary). Higher Press Publishing Visitor, 1994. p. lx
44. ^ Bilezikian, Gilbert. Christianity 101. Zondervan, M Rapids, Michigan. 1993.
45. ^ Hugenberger, Gordon P. "Women In Church Office: Hermeneutics Or Exegesis? A Survey of Approaches to 1 Tim two:viii–15", Journal of the Evangelical Theological Gild (35.3.349), (September 1992)
46. ^ "As attractive as this interpretation appears, serious objections have been raised against it in contempo years. Showtime of all, some caution may need to be exercised against an overly simplistic motion picture of the Jewish or Greek cultural background at times assumed for our passage. For example, Eunice and Lois (ii Tim. 1:five; three:15) appear to have known the Scriptures meliorate than might be inferred from the Jewish do adduced by Spencer, although Spencer acknowledges the possibility that women could learn privately". Hugenberger, Gordon P. "Women In Church Function: Hermeneutics Or Exegesis? A Survey Of Approaches To 1 Tim 2:8–15", Journal of the Evangelical Theological Society (35.three.349), (September 1992)
47. ^ Barron, B. "Putting Women in Their Place: i Timothy 2 and Evangelical Views of Women in Church Leadership", Journal of the Evangelical Theological Society (33.four.455), (December 1990)
48. ^ Fee, Gordon D. The Starting time Epistle to the Corinthians (The New International Commentary on the New Attestation), p. 706 (1987)
49. ^ Walter Liefeld raises further questions. "Notwithstanding, in the just passage in the Pastoral Epistles that combines a clear reference both to heretical teachings and to women, women are not the promulgators but the victims of fake teaching (two Tim 3:half-dozen-7). The question still remains, therefore, why Paul does not get out matters with the general prohibition against faux teaching in one Timothy 1:3–4, but adds a paragraph directed specifically confronting women teachers. He thus restricts the recipients, rather than the originators, of the false doctrine. Of grade, since the women—whether because of poor education, pagan influence or whatever—were being easily deceived in that civilization, that fact connects with the reference in 2:14 to the deceiving of Eve. Only that relates to the problem of women beingness deceived rather than to the problem of heresy itself".Liefeld, Walter (1986). Response to David M. Scholer", in Mickelsen, Alvera. Women, authority & the Bible . IVP Books. p. 220. ISBN978-0-87784-608-6.
50. ^ ^{a b c} Bilezikian, Gilbert. Beyond Sexual activity Roles. Baker Book Firm, 1989.
51. ^ "Not all women of Paul's twenty-four hour period were intellectually impoverished or hopelessly contaminated by pagan practices, yet Paul seems to prohibit all women from teaching in Ephesus. The egalitarians seem forced into the implausible claim that no woman in the Ephesian church was sufficiently orthodox and educated to teach". Barron, C. (December 1990). "Putting Women in Their Place: 1 Timothy 2 and Evangelical Views of Women in Church building Leadership". Periodical of the Evangelical Theological Society. 33.4: 455–456.
52. ^ "If authentic, this unqualified use of the verb seems to tell against the probability that only a unmarried form of speech is prohibited. Elsewhere Paul has said 'speak in tongues' when that is in view, and when he means 'discern' he says 'discern', not 'speak'. Again, every bit with the opening 'dominion', the plain sense of the sentence is an accented prohibition of all speaking in the assembly". Fee, Gordon (1987). The Offset Epistle to the Corinthians (The New International Commentary on the New Testament). Wm. B. Eerdmans Publishing. pp. 706–707. ISBN978-0-8028-2507-0.
53. ^ "Notwithstanding, in the but passage in the Pastoral Epistles that combines a clear reference both to heretical teachings and to women, women are not the promulgators just the victims of false teaching (2 Tim iii:six–7). The question still remains, therefore, why Paul does not exit matters with the general prohibition against false instruction in 1 Timothy 1:3–4, but adds a paragraph directed specifically against women teachers". Liefeld, Walter (1986). "Response to David M. Scholer". In Mickelsen, Alvera (ed.). Women, authority & the Bible. IVP Books. p. 220. ISBN978-0-87784-608-6.
54. ^ "It is not hard to imagine Paul writing, 'I do not allow a woman to teach or exercise potency over a human... because women are uneducated'. Nor would it be hard for Paul to say that women cannot teach 'because they are spreading simulated instruction'. Nothing close to either of these ii points is communicated". Schreiner, Thomas R. (2006). Paul, Campaigner of God's Glory in Christ: A Pauline Theology. ISBN978-0-8308-2825-8.
55. ^ ^{a b} Stanton, Elizabeth Cady (1898). "Epistles to Timothy". The Adult female's Bible. Vol. Office II.
56. ^ Besant, Annie (1885). Woman's Position According to the Bible. p. 2–3.
57. ^ Liefeld, "Women And The Nature Of Ministry building", Periodical of the Evangelical Theological Society (thirty:51), (1987)
58. ^ LSJ verb αὐθεντ-έω
59. ^ LSJ noun αὐθέντ-ης
60. ^ Henry George Liddell; Robert Scott. "αὐθέντ-ρια". A Greek-English Lexicon. tufts.edu.
61. ^ LSJ substantive αὐθεντία
62. ^ SBL Forum. "A Reexamination of Phoebe as a 'Diakonos' and 'Prostatis': Exposing the Inaccuracies of English Translations"
63. ^ Kroeger, C. (1986) 1 Timothy 2:12, A Classicist's View. In A. Mickelsen (Ed.), Women, Authority & the Bible, pp. 225–243. Downer'due south Grove, Illinois: Intervarsity Printing.
64. ^ Deidre Richardson. "Men and Women in the Church". womeninthechurch-junia.blogspot.ca.
65. ^ Kroeger, C. and Kroeger, R. (1992). I Suffer Not a Adult female: Rethinking 1 Timothy 2:11–15 in Calorie-free of Aboriginal Evidence. One thousand Rapids, Michigan: Baker Book House.
66. ^ Jones, A. H. (1985). Essenes: The elect of Israel and the priests of Artemis. Lanham, Maryland: Academy Press of America, Inc.
67. ^ Ferguson, J. (1970). The religions of the Roman Empire. Ithaca, New York: Cornell Academy Press.
68. ^ ^{a b} Favazza, A. R. (2011). Bodies under siege: cocky-mutilation, nonsuicidal self-injury, and body modification in civilisation and psychiatry. Baltimore, Maryland: The Johns Hopkins Academy Press.
69. ^ Wilshire, L. E. (2010). Insight into Two Biblical Passages. Lanham, Maryland: University Press of America
70. ^ "During the by two decades at to the lowest degree xv studies examining in some item the lexical data accept appeared, mainly among evangelical scholars holding opposing positions on the part of women in the church (ordinarily referred to as a argue of complementarians vs egalitarians)", Lutheran Church building Missouri Synod, Commission on Theology and Church Relations "AUTHENTEIN: A Summary", p. three (2005)
71. ^ Friberg, Friberg, & Miller. "Belittling lexicon of the Greek New Attestation", volume 4, p. 81 (2000)
72. ^ Arndt, Danker and Bauer, A Greek-English language dictionary of the New Testament and other early Christian literature, p. 150 (3rd ed., 2000)
73. ^ Balz & Schneider, Exegetical dictionary of the New Testament. Translation of: Exegetisches Wörterbuch zum Neuen Testamen, volume ane, p. 178 (1990–c1993)
74. ^ Lust, Eynikel, and Hauspie, A Greek-English Lexicon of the Septuagint (electronic rev. ed. 2003)
75. ^ Louw & Nida, Greek-English lexicon of the New Testament: Based on semantic domains, volume 1, p. 473 (2d ed. 1989)
76. ^ Liddell, Scott, and Jones, A Greek-English Dictionary (rev. and augm. throughout, electronic ed., ninth ed. with supplement, 1996)
77. ^ Newman, Concise Greek-English Dictionary of the New Testament, p. 28 (1993)
78. ^ Swanson, Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament), DBLG 883 (2d ed. 2001)
79. ^ Zodhiates, The Complete Word Study Dictionary: New Testament, G831 (electronic ed., 2000)
80. ^ Wilshire, L. E. (2010). Insight into 2 Biblical Passages (p.17). Lanham, Maryland: University Printing of America
81. ^ House, "A Biblical View of Women in the Ministry Function iii: The Speaking of Women and the Prohibition of the Law", Bibliotheca Sacra (145.315), (1988)
82. ^ House, A Biblical View of Women in the Ministry building Office three: The Speaking of Women and the Prohibition of the Law", Bibliotheca Sacra (145.315), (1988)</
83. ^ Moss, NIV Commentary: i, 2 Timothy & Titus, p. 60 (1994)
84. ^ Perriman, "What Eve Did, What Women Shouldn't Do: The Meaning of Authenteo in i Timothy 2:12" Archived 2010-eleven-05 at the Wayback Machine, Tyndale Bulletin (44.1.137), (1993)
85. ^ Köstenberger, Schreiner, and Baldwin, eds. (complementarians), Women in the Church: A Fresh Analysis of 1 Timothy 2:9–xv (1995)
86. ^ ^{a b} Köstenberger, Women in the Church building: An Analysis and Awarding of i Timothy 2:9–15 (1995)
87. ^ Wolters, "A Semantic Report of and its Derivatives", Journal for Biblical Manhood and Womanhood (11.1.54), (2006); originally published in Journal of Greco-Roman Christianity and Judaism (1.145–175), (2000)
88. ^ ^{a b} Köstenbereger, "Teaching and Usurping Authority: I Timothy 2:eleven–15" (Ch 12) past Linda 50. Belleville, Journal for Biblical Manhood and Womanhood (10.one.44), 2005
89. ^ the Scholia (5th to first century B.C.) to Aeschylus'southward tragedy Eumenides
90. ^ Aristonicus (first century B.C.
91. ^ "To answer to the specific criticisms lodged past Belleville 1 at a fourth dimension, (1) her argument that infinitives are not verbs is inappreciably borne out by a look at the standard grammars. Wallace's extensive treatment is representative. Nether the overall rubric of 'verb', he treats infinitives as exact nouns that exemplify some of the characteristics of the verb and some of the noun. Hence, Belleville's proposal that infinitives are nouns, not verbs, is disproportionately dichotomistic and fails to do justice to the verbal characteristics ordinarily understood to reside in infinitives". Köstenbereger, "Teaching and Usurping Authority: I Timothy two:11–15" (Ch 12) by Linda Fifty. Belleville", Journal for Biblical Manhood and Womanhood (10.i.43), 2005
92. ^ ^{a b c d} Belleville, Linda L. "Teaching and Usurping Authority: I Timothy 2:11–fifteen" (Ch 12), Journal for Biblical Manhood and Womanhood (10.1.47), (1995)
93. ^ Belleville, Linda L. "Didactics and Usurping Authority: I Timothy ii:11–fifteen" (Ch 12), Periodical for Biblical Manhood and Womanhood (x.1.49), (1995)
94. ^ Wilshire, L. Due east. (2010). Insight into 2 Biblical Passages. Lanham, Maryland: University Press of America.
95. ^ Wilshire, 50. E. (2010). (p.29).
96. ^ Wilshire, L. E. (2010), p.28.
97. ^ John Dickson, Hearing Her Voice: A Case for Women Giving Sermons. Zondervan, 2014.

austinhistalle.blogspot.com

Source: https://en.wikipedia.org/wiki/1_Timothy_2:12

Share this post