1 Timothy 2:12 - Knowledge (XXG)

1131:, "The full-fledged Gnosticism of later church history did not exist in the first century 21 AD. An incipient form of Gnosticism was present, but Schmithals makes the error of reading later Gnosticism into the first century documents. Richard and Catherine Kroeger follow in Schmithals's footsteps in positing the background to 1 Timothy 2:12. They call the heresy 'proto-Gnostic', but in fact they often appeal to later sources to define the false teaching (v.23). External evidence can only be admitted if it can be shown that the religious or philosophical movement was contemporary with the New Testament". In his critique of the Kroegers' book, J. M. Holmes' opinion is that "As a classicist 49: 4018:"To respond to the specific criticisms lodged by Belleville one at a time, (1) her argument that infinitives are not verbs is hardly borne out by a look at the standard grammars. Wallace's extensive treatment is representative. Under the overall rubric of 'verb', he treats infinitives as verbal 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 unduly dichotomistic and fails to do justice to the verbal characteristics commonly understood to reside in infinitives". Köstenbereger, "Teaching and Usurping Authority: I Timothy 2:11–15" (Ch 12) by Linda L. Belleville", 3330:"As attractive as this interpretation appears, serious objections have been raised against it in recent years. First of all, some caution may need to be exercised against an overly simplistic picture of the Jewish or Greek cultural background at times assumed for our passage. For example, Eunice and Lois (2 Tim. 1:5; 3:15) appear to have known the Scriptures better than might be inferred from the Jewish practice adduced by Spencer, although Spencer acknowledges the possibility that women could learn privately". Hugenberger, Gordon P. "Women In Church Office: Hermeneutics Or Exegesis? A Survey Of Approaches To 1 Tim 2:8–15", 1939:

castration as a rite of purification for priests of Artemis and Cybele. A. H. Jones, J. Ferguson, and A. R. Favazza all highlight the prevalence of ritual castration in Asia Minor before, during and after the New Testament era. In 1 Timothy 1:3–7 and 4:1–5, the author of the epistle warns against false teaching, mythology and extreme forms of asceticism. Ritual castration was part of an extreme form of asceticism practiced in and around Ephesus during the New Testament period, and evidence presented by Favazza suggests that it did have an influence on the emerging traditions of the early Christian church.

1261:, a word that appears only once within the structure of the Bible and never cross-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 sure what the word means and what exactly Paul is forbidding. He adds that there is "so much clear non-hapaxic material available in the Bible that we do not need to press into service difficult texts that are better left aside when not understood. 3374:

does not leave matters with the general prohibition against false teaching in 1 Timothy 1:3–4, but adds a paragraph directed specifically against women teachers. He thus restricts the recipients, rather than the originators, of the false doctrine. Of course, since the women—whether because of poor education, pagan influence or whatever—were being easily deceived in that culture, that fact connects with the reference in 2:14 to the deceiving of Eve. But that relates to the problem of women being deceived rather than to the problem of heresy itself".

1212:, does not support the exclusion of women from authoritative teaching positions in the congregation. In 1979 Kroeger asserted the meaning of the word was 'to engage in fertility practices', but this was not universally accepted by scholars, complementarian or egalitarian. "Kroeger and Kroeger have done significant research into the nature and background of ancient Ephesus and have suggested an alternative interpretation to 1 Tim 2:11–15. While they have provided significant background data, their suggestion that the phrase 'to have authority' ( 1016:, says that 1 Timothy 2 is the "hardest passage of all" to exegete properly. A number of interpretive approaches to the text have been made by both complementarians and egalitarians. The 1 Timothy 2:12 passage is only one "side" of a letter written by Paul, and is directed at a particular group. Therefore, interpretations are limited to one-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 1 Timothy 2:12 is the 1124:, this was the common word for 'knowledge'. It does seem anachronistic to transliterate and capitalize it 'Gnosis' as the Kroegers do. They thus explain verse 13 as 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, possibly by way of the false teaching. However, this explanation cannot be substantiated (except from later Gnostic writings)". Streland concludes that "Kroeger and Kroeger stand alone in their interpretation". 3038:

about the city's excavations. Even when the authors do employ primary sources, their methodology is often uncritical. The Kroegers often string 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 made. Proof-texting of pagan authors should be just as unacceptable as proof-texting of the Scriptures".

2165:. Both reviewers accepted the results of the present study as valid. Köstenberger notes a range of egalitarians agreeing with his syntactical analysis. Kevin Giles "finds himself in essential agreement with the present syntactical analysis of 1 Tim 2:12", Craig Blomberg is quoted as saying "Decisively supporting the more positive sense of assuming appropriate authority is Andreas Köstenberger's study". Esther Ng continues, "However, since a negative connotation of 3025:(56:4.226), Nomadic Pastoralism: Past and Present (December 1993). He further elucidates that "The Kroegers' thesis about the Pastorals also requires a large and syncretistic Jewish presence in Ephesus. Erroneous information is set forth to buttress this view. The assertion, for example, that 'archaeological evidence attests not only the presence of a large settlement of Jews at Ephesus but also to extensive Jewish involvement in magic' (p. 55) is patently false 1231:] should be rendered 'to represent herself as originator of man' is, to say the least, far-fetched and has gained little support". "On the basis of outdated lexicography, uncited and no longer extant classical texts, a discredited background (see my Introduction n. 25), and the introduction of an ellipsis into a clause which is itself complete, the Kroegers rewrite v. 12". Details of lexical and syntactical studies into the meaning of 3473:"However, in the only 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 false teaching (2 Tim 3:6–7). The question still remains, therefore, why Paul does not leave matters with the general prohibition against false teaching in 1 Timothy 1:3–4, but adds a paragraph directed specifically against women teachers". 3441:"If authentic, this unqualified use of the verb seems to tell against the probability that only a single 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, as with the opening 'rule', the plain sense of the sentence is an absolute prohibition of all speaking in the assembly". 3769:"During the past two decades at least 15 studies examining in some detail the lexical data have appeared, mainly among evangelical scholars holding opposing positions on the role of women in the church (commonly referred to as a debate of complementarians vs egalitarians)", Lutheran Church Missouri Synod, Commission on Theology and Church Relations "AUTHENTEIN: A Summary", p. 3 (2005) 2189:, states that while in his view the principle is not clear in all instances cited in Köstenberger's study, "the pattern seems to hold in 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 as coordinate with 'teach' rather than as subordinate ('teach in a domineering way')". 1082:

scholarship is believed to show that Paul never intended his first letter to Timothy to apply 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.

3270:"It is no wonder that L. E. Wilshire, even though he shares the egalitarian outlook, says: 'This is a breathtaking extension into (pre-)Gnostic content yet an interpretation I do not find supported either by the totality of their own extensive philological study, by the NT context, or by the immediate usages of the word 3499:"It is not hard to imagine Paul writing, 'I do not permit a woman to teach or exercise authority over a man... because women are uneducated'. Nor would it be difficult for Paul to say that women cannot teach 'because they are spreading false teaching'. Nothing close to either of these two points is communicated". 3421:"Not all women of Paul's day 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". 3037:

is the authors' frequent neglect of primary 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's life are so uninformed by the appropriate corpora of inscriptions, coins, and scholarly literature

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might best be translated 'to instigate violence'. Women in Timothy's congregation, therefore, are to neither teach nor instigate violence. He bases this conclusion upon a study of every known use of the word authentein (and its cognates) in Greek literature from the years 200 BC to 200 AD. This study

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Those who favor "traditional" understandings of male ecclesiastical leadership have tended to translate this word in the neutral sense of "have authority" or "exercise authority" as, for example, George Knight in his widely cited article of 1984. In 1988, Leland Wilshire, examining 329 occurrences of

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points to this verse (among others) to observe that women are treated as slaves in the Bible. She considers this the root of the unequal and paternalistic way in which women were treated during her own lifetime. Besant finds the explanation given in Timothy for the inferiority of women — that men are

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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 absolutely—without any form of qualification. Therefore, he finds it difficult to interpret this as meaning anything else than all

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New Testament 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. Moore maintains that "Any interpretation of these portions of Scripture must wrestle with the theological, contextual, syntactical, and

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wrote that "man" in this verse specifically refers to a husband, meaning that wives should never appear wiser or more knowledgeable than their husbands, neither in public nor at home. Luther contends that, because of this verse and nearby verses in 1 Timothy, women should not speak or teach in public

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may be related to 'murder', or in this case 'responsibility for spiritual death', in conjunction with teaching false gnosis. Strengthening this case further, Pearson highlights that teachers of false gnosis were typically compared to the biblical figure of Cain, in 1st and 2nd century CE Jewish and

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that are consistent 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 Minor. Specifically, she focused on the practice of ritual

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Women in Ephesus should first become learners, and quit acting as teachers or assuming the authority of recognized teachers. Just as Eve rather than Adam was deceived into error, unqualified persons will get themselves and the church in trouble. Yet, as Eve became the means and the first beneficiary

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Barron points out that defenders of the traditional view have argued that Paul's blanket statement, "I do not permit a woman to teach", sounds universal. He asks if what Paul really meant was "I do not permit a woman to teach error", and that if he would have no objection to women teaching once they

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Spencer notes that rather than using the imperative mood or even an aorist or future indicative to express that prohibition, Paul quite significantly utilizes a present indicative, perhaps best rendered "But I am not presently allowing". Spencer believes this is a temporary prohibition that is based

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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 "1 Timothy 2:11–15: Anti-Gnostic Measures against Women" the author writes that the "tragedy is that these verses were extensively used in later

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is a rare Greek verb found only here in the entire Bible. She writes that in extra-biblical literature—the only other places it can be found, the word is ordinarily translated 'to bear rule' or 'to usurp authority'. Yet, a study of other Greek literary sources reveals that it did not ordinarily have

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However, their conclusions have been rejected by certain historians as well as by some complementarians. I. H. Marshall cautions that "It is precarious, as Edwin Yamauchi and others have shown, to assume Gnostic backgrounds for New Testament books. Although the phrase, 'falsely called knowledge', in

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Although the usages prior to and during the New Testament period are few and far between, they are briefs of murder cases and once to mean suicide, as did Dio Cassius. Thucydides, Herodotus, and Aeschylus also use the word to denote one who slays with his own hand, and so does Euripides. The Jewish

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to denote 'sexual license'. He argues that too often the seriousness of this problem for the New Testament church is underestimated, and concludes that it is evident that a similar heresy is current at Ephesus, where these false teachers "worm(ed) their way into homes and gain control over gullible

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By 2000, Scott Baldwin's study of the word was considered the most extensive, demonstrating that the meaning in a given passage must be determined by context. "After extended debate, the most thorough lexical study is undoubtedly that of H. Scott Baldwin, who conclusively demonstrates that various

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in his 1989 version proposed that Paul may have been distinguishing between qualified, trained teachers and some of the unschooled women who struggled to assert themselves as teachers with their newly found freedom in Christianity. However, this view is opposed by egalitarians B. Barron and Gordon

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Hermeneutical: Some egalitarians argue that the text was intended only to limit women for a specific temporary duration, or that it was intended only to limit uneducated women who were unfit to speak in the congregation; Complementarians argue that hermeneutical considerations indicate the text is

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Walter Liefeld raises further questions. "However, in the only 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 false teaching (2 Tim 3:6-7). The question still remains, therefore, why Paul

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as a verb or noun prior to or contemporary with Paul and rendered these texts as follows: "commit acts of violence"; "the author of a message"; 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

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The issue is compounded by the fact that this word is found only once in the New Testament, and is not common in immediately proximate Greek literature. Nevertheless, English Bible translations over the years have been generally in agreement when rendering the word. In the translations below, the

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and theologian Richard Kroeger. They believe the author of 1 Timothy was refuting false teaching, rather than establishing a narrow restriction on women's role. The Kroegers maintain that Paul was uniquely addressing the Ephesian situation because of its feminist religious culture where women had

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Socio-cultural: Egalitarians argue 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 (typically rely heavily on historical reconstructions using extra-biblical sources); complementarians argue

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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 various groups who endorsed fornication as accepted Christian behavior. He complained of those who had turned love-feasts into sex

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Christian Egalitarians believe that the passage does not carry the same meaning for the modern church when interpreted in light of the socio-cultural situation of Paul's time; that a key word in the passage should be reinterpreted to mean something other than "exercising authority". Some recent

1391:. Over the course of its history this verb and its associated noun have had a wide semantic range, including some bizarre meanings, such as committing suicide, murdering one's parents, and being sexually aggressive. Some studies have been marred by a selective and improper use of the evidence. 1256:

Bilezikian points out that the word translated as 'authority' in 1 Timothy 2:12, one that is a key proof text used to keep women out of church leadership, is a word used only here and never used again anywhere in Scripture. He writes that the word translated "authority" in that passage is a

2397:('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 not prohibited from giving sermons. Dickson's argument has been criticized in 1956:

in Greek literature, and concluded that authentein in the New Testament period, in Ephesus of Asia Minor, most likely refers to some form of violence. Wilshire does not make a definitive statement regarding the nature of the violence the epistle may be referring to, but notes that

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is accepted without consideration of contextual factors related to the stated context of the original letter (e.g., challenges facing Timothy at the church in Ephesus), it appears to contradict other biblical passages in which women are clearly depicted as leading or teaching:

2138:("not... nor"), construction in the New Testament, as well as forty eight extra-biblical examples covering the 3rd century BC to the 3rd century AD. Köstenberger concluded that teaching has a positive meaning in such passages as 1 Timothy 4:12, 6:2, and 2:2. The force of the 912: 2366:

is used to indicate that those who embrace false gnosis become responsible for the death of their own souls. As context is essential for determining syntactic meaning in Koine Greek, Pearson's work on historical context complements Wilshire's findings, that the meaning of

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usurped religious authority over men. They cite a wide range of primary sources to support their case that the Ephesian women were teaching a particular Gnostic notion concerning Eve. They point out that women routinely teach and lead men in the New Testament:

1994:(TLG) contains 329 examples, offering a much larger and more representative sample of the use of the word throughout the history of Greek literature. Uses of the word in the TLG from 200 BC to 200 AD are listed in a subsequent section below—syntactical study. 2357:. In both instances, these words are found in the context of warnings against what scholars refer to as "false gnosis." While Paul warns against "vain babblings" and "false knowledge" (1 Timothy 6:20), Philo warns against "vain opinions" and "falsehood." 1068:, does not support the exclusion of women from authoritative teaching positions in the congregation; Complementarians argue that the meaning of this word in its context indicates that Paul was forbidding women from having authority over men in the church. 1899:

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

1890:, 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 father who destroyed your husband, in order to bear the child of an 1028:

concludes that although it may seem that Paul is laying down an ordinance that has the character of a universal norm for all Christians in all ages, that view does not survive close scrutiny. After extensive research, he has reached these conclusions:

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The meaning of the word was seriously disputed in 1979 when Catherine Kroeger, then a university classics student, asserted the meaning was "to engage in fertility practices". Kroeger cites the findings of French linguist and noted authority on Greek

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Although the claim was rejected largely by complementarian scholars, debate over the meaning of the word had been opened, and Christians affirming an egalitarian view of the role of women in the church continued to contest the meaning of the word

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I commend to you our sister Phoebe, a servant of the church in Cenchreae. I ask you to receive her in the Lord in a way worthy of his people and to give her any help she may need from you, for she has been the benefactor of many people, including

761:. Many such groups that do not permit women to become clergy also cite 1 Corinthians 14:32–35 and 1 Timothy 3:1–7. Historically, the verse was used to justify legal inequality for women and to exclude women from secular leadership roles as well. 1145:

this meaning until the third or fourth century, well after the time of the New Testament. Prior to and during Paul's time, the rare uses of the word included references to murder, suicide, 'one who slays with his own hand', and 'self-murderer'.

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Fee. Bilezikian further suggests that the fledgling church at Ephesus had been formed among confrontations of superstitious, occult practices. This view is opposed by egalitarians such as Walter Liefeld, as well as by complementarians such as

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Now Deborah, a prophet, the wife of Lappidoth, was leading Israel at that time. 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

2112:, but because they both use their respective words with a sense which is generally held to be in agreement with the studies by Baldwin and Wolters, though some egalitarians (such as Linda Belleville), dispute the interpretation of 962:

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 as foolish and weak.

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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".

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In Euripides the word begins to take on a sexual tinge. Menelaos is accounted a murderer because of his wife's malfeasance, and Andromache, the adored wife of the fallen Hector, is taken as a concubine by the

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had meanings connected with sex acts and murder in extra-biblical literature. They find it consistent with the historical context of the first letter to Timothy, at the church in Ephesus—home to the goddess

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Bilezikian concludes that the exceptional character of the emergency measures advocated by Paul serves as evidence that women could indeed teach and hold leadership positions under normal circumstances.

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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.

1827:('leader') are referred to as servants in some English translations, like the King James Version. This is inconsistent with the manner in which these words are typically translated regarding men. 1329:

writes that the prohibition of women from teaching is "tyrannical" considering that a large proportion of classroom teachers are women, and that teaching is an important part of motherhood.

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dominates Mercury". Belleville maintains that it is clear in these that a neutral meaning such as "have authority" is not in view. Her study has been criticized for treating the infinitive

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in 1 Timothy 2:12. Peter O'Brien, in a review published in Australia, concurred with the findings of this study, as did Helge Stadelmann in an extensive review that appeared in the German

1377:) in verse 12 has been the source of considerable differences of opinion among biblical scholars in recent decades. The first is that the lexical history of this word is long and complex. 1336:, also attributed to Paul, which states "There is neither Jew nor Greek, bond nor free, male or female, but ye are one in Christ Jesus." She observes that there is no similar statement by 974:(who was both Hutchinson's accuser and the judge in her trial) admonished Hutchinson with 1 Timothy 2:12, demanding her silence because he felt she was too outspoken in defending herself. 2106:), using the noun form and speaking of bookkeepers having authority over their accounts. These two papyri are significant not only because they are closest in time to Paul's own usage of 2345:

Author and Professor Emeritus of Religious Studies at the University of California, Birger A. Pearson, shares historical information highlighting that the apostle Paul's use of the verb

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often had negative overtones such as 'domineer', 'perpetrate a crime' or even 'murder'. Not until the later patristic period did the meaning 'to exercise authority' come to predominate.

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Bart Ehrman’s view is that a large majority of modern scholars of 1 Timothy epistle believe it was not written by Paul, but dates to after Paul's death and has an unknown author. As a

2011:, and the Duke Databank of Documentary Papyri. These databases enable researchers to study the word in context, as it is used in a wide range of documents over a long period of time. 884:. He writes that women "were put under the power of men from the beginning" and should be severely subjugated to men. Ambrosiaster's strictly patriarchal understanding was copied by 48: 1904:

orgies, of those who taught women to "give to every man that asketh of thee", and of those who found in physical intercourse a "mystical communion". He branded one such lewd group

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The lexical data was later supplemented by a large scale contextual syntax study of the passage by Andreas Köstenberger in 1995, which argued that the syntactical construction

4214: 240: 1815:. 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 as a 1180:

women, who are loaded down with sins and are swayed by all kinds of evil desires, always learning but never able to come to a knowledge of the truth" (2 Timothy 3:6–9).

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Many contemporary advocates of Christian Egalitarianism do find considerable value in the Kroegers' research. Catherine Kroeger, in one of her articles, points out that

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By the end of the twentieth century New Testament scholarship was virtually unanimous in affirming that the Pastoral Epistles were written some time after Paul's death.

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The majority of complementarian and some egalitarian scholars agreed with Köstenberger, many considering that he had determined conclusively the contextual meaning of

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contends that this verse fits poorly with Paul's more positive references to Christian women and may be a later interpolation rather than part of the original text.

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superior because Adam was created before Eve — to be absurd, implying that animals are superior to man, as the Bible states that animals were created even earlier.

2132:("not teach nor have/exercise authority") requires that both didaskein and authentein have a positive sense. Köstenbereger examined fifty-two examples of the same 1135:'s own contributions are reconstruction of a background and choices from linguistic options viewed as appropriate to that background. Both have been discredited". 3567: 3347: 3332: 3317: 2995: 2185: 221: 213: 4338: 3910: 1046:

That the remedial crisis-management provisions mandated in this passage remain valid for all times for churches that fall into similar states of dysfunction.

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That the restrictions Paul laid down in this epistle were temporary measures of exception designed to prevent this one particular church from disintegration;

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For most of the history of Christian theology the verse has been interpreted to require some degree of subordination of women to men. Some theologians, like

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shades of meaning are possible, and that only the context can determine which is intended". Linda Belleville's later study examined the five occurrences of

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Elizabeth A. McCabe has identified and documented evidence of gender bias in English translations of the Bible that do not apply exclusively to the word

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was used on rare occasions (e.g. by Irenaeus) to denote authority, it was much more commonly used to indicate something violent, murderous or suicidal.

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have been undertaken over the last 30 years, some of which have involved comprehensive searches of the largest available databases of Greek literature,

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in Europe. It was cited frequently by those who wished to condemn women or believed them inferior to men. Ambrosiaster and 1 Timothy 2:12 were cited by

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have argued that the prohibition on women speaking in the congregation was only intended to be a temporary response to women who were teaching error.

330: 2487:(and potentially after Timothy's death as well). The epistle is generally dated to between the late 1st century and first half of the 2nd century AD. 981:

argued the verse clearly excludes women from all public offices or roles, including secular ones, and that women are only fit for domestic labor.

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and must remain completely quiet in church, writing "where there is a man, there no woman should teach or have authority." On this basis, parts of

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when we come to the Pastoral epistles, there is greater scholarly unanimity. These three letters are widely regarded by scholars as non-Pauline.

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Women in Scripture: A Dictionary of Named and Unnamed Women in the Hebrew Bible, the Apocryphal/Deuterocanonical Books, and the New Testament

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Kroeger, Richard and Catherine Kroeger. "I Suffer Not a Woman: Rethinking 1 Timothy 2:11–15 in Light of Ancient Evidence". Baker, 1992.

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that the socio-cultural environment, while relevant, does not restrict the application of the verse to a specific time and place in the past.

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Paul, Artemis, and the Jews in Ephesus (Beihefte zur Zeitschrift für die Neutestamentliche Wissenschaft und die Kunde der älteren Kirche)

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of promised salvation, so Ephesian women will legitimately aspire to maturity and competency and to positions of service in the church.

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are broadly in agreement with regard to its historical lexical range. Wilshire, however, documents that whereas lexicons such as the

4333: 4200: 3259: 3210: 2838: 2786: 2759: 2692: 2665: 2581: 2553: 2198:, as used in 1 Timothy 2:12, refers to the use of authority at all—either in a positive or negative sense. Wilshire concludes that 3234: 2239:), 1st century BC to 1st century AD, to mean 'perpetrators of sacrilege', 'author of crimes' and 'supporters of violent actions'. 697: 311: 217: 988:

institutions in the United States have fired women teachers because of the verse. The verse is used in excluding women from the

3280: 2518: 1296:. Bilezikian proposes that "the solution for proper understanding of this passage is to follow its development to the letter": 34: 3684: 3423:

Barron, C. (December 1990). "Putting Women in Their Place: 1 Timothy 2 and Evangelical Views of Women in Church Leadership".

1896:". In the extended passage she mingles the concepts of incest and domestic murder, so that love and death color the meaning. 1636: 807:, to support their conclusion that the verse has been mistranslated. Most modern scholars believe 1 Timothy was not actually 245: 4323: 1433: 780:, write that it excludes women from teaching, praying, or speaking in public but grant some freedom to women in the home. 1759: 121: 2657:

Insight Into Two Biblical Passages: Anatomy of a Prohibition I Timothy 2:12, the TLG Computer, and the Christian Church

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Catherine Kroeger has been one of the major proponents of egalitarian lexical arguments that the key word in the text,

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Hugenberger, Gordon P. "Women In Church Office: Hermeneutics Or Exegesis? A Survey of Approaches to 1 Tim 2:8–15",

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Lutheran Church Missouri Synod Commission on Theology and Church Relations, "AUTHENTEIN: A Summary", pp. 3–4 (2005)

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In the 19th century the verse was frequently employed to justify the inferior legal status of women. For example,

772:

in the 16th century, wrote that it requires very strict domination of women in every sphere of life. Others, like

3345:

Barron, B. "Putting Women in Their Place: 1 Timothy 2 and Evangelical Views of Women in Church Leadership",

3143:

Text in a Whirlwind: A Critique of Four Exegetical Devices at 1 Timothy 2.9–15 (Library of New Testament Studies)

2006: 1945: 1326: 678: 398: 17: 3860:

House, "A Biblical View of Women in the Ministry Part 3: The Speaking of Women and the Prohibition of the Law",

2374:

Christian literature. Cain is depicted in the Bible's book of Genesis (4:1–16) as humanity's first "murderer."

4223: 3029:

Lamentably, their use of this work is characterized by misunderstanding and a serious inflation of the evidence

2484: 1729: 1437: 1107: 1095: 819: 804: 732: 643: 463: 413: 302: 149: 111: 3637:"A Reexamination of Phoebe as a 'Diakonos' and 'Prostatis': Exposing the Inaccuracies of English Translations" 2734: 608: 3745:

Bodies under siege: self-mutilation, nonsuicidal self-injury, and body modification in culture and psychiatry

1880:

Philo, whose writings are contemporary with the New Testament, meant 'self-murderer' by his use of the term.

826:

argue that the instructions contained in 1 Timothy 2:12 should be accepted as normative in the church today.

1793: 992:

and is considered by Catholics to prohibit women from performing priest-like teaching roles, such as giving

901: 633: 543: 503: 260: 172: 2150:

likewise has a positive meaning, and does not refer to domineering but the positive exercise of authority.

757:

as clergy, and to oppose certain other positions of ministry and leadership for women in large segments of

1783: 1643:), PLips (L. Mitteis, Griechische Urkunden der Papyrussammlung zu Leipzig, vol. i, 1906).37.7 (iv A. D.), 1091: 428: 3221: 2993:

Hugenberger, "Women In Church Office: Hermeneutics Or Exegesis? A Survey Of Approaches To 1 Tim 2:8–15",

2287:

twice, 2nd century AD, to mean 'murderers', 'slayer', 'slayers of themselves' and 'perpetrators of evil'.

818:

and must be interpreted in a contemporary context. Others interpret the text as a universal instruction.

4179: 4033: 3877:

A Biblical View of Women in the Ministry Part 3: The Speaking of Women and the Prohibition of the Law",

2388: 2351:

in 1 Timothy 2:12 occurs in the same context (and the same century) as Philo's use of its noun cognate,

1246: 1054:

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

528: 403: 131: 116: 4134:

Pearson, B.A. (2006). "Gnosticism, Judaism, and Egyptian Christianity". Minneapolis, MN. Fortress Press

4055: 4044: 1272:

Spencer's argument has been criticized by complementarian authors and at least one egalitarian writer.

4161:

Efird, J.M. (1990). "A Grammar for New Testament Greek". Nashville, TN: Abingdon Press, pp. 5 & 9.

4258: 3658: 1508: 1317: 1099: 800: 513: 3985:

Köstenbereger, "Teaching and Usurping Authority: I Timothy 2:11–15" (Ch 12) by Linda L. Belleville,

3647: 1988:

only contain 13 examples of the word authetein and its cognates, the computer database known as the

1378: 1040:

women and men to save the Church at Ephesus from what he terms as a high risk of "self-destruction";

3501: 3118: 1293: 1166: 1128: 989: 927: 922:

The verse was widely used to oppose all education for women, and all teaching by women, during the

795:, which states "there is neither male nor female, for ye are all one in Christ Jesus." Richard and 754: 663: 588: 342: 177: 101: 3636: 1580: 1555: 1513: 1288: 1250: 1025: 823: 736: 603: 598: 478: 423: 378: 320: 280: 154: 126: 76: 3450: 3444: 959: 1165:

reiterates the warning against using the term, calling it "objectionable". Kroeger writes that

958:

Female theologians faced a dilemma in staying true to this scripture while acting as teachers.

3879: 3862: 3509: 3480: 3454: 3384: 3255: 3206: 3166: 3146: 3103: 3052: 2937: 2918: 2886: 2834: 2792: 2782: 2755: 2715: 2688: 2661: 2635: 2577: 2549: 2039: 1926: 1644: 1532: 1523: 1344: 1195: 1086: 854: 846: 839: 796: 618: 593: 533: 493: 187: 2776: 2749: 2655: 743:

But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.

4276: 3919: 3446:

The First Epistle to the Corinthians (The New International Commentary on the New Testament)

3362:

The First Epistle to the Corinthians (The New International Commentary on the New Testament)

2855: 2711:

Selected Writings of John Knox: Public Epistles, Treatises, and Expositions to the Year 1559

1551: 1033:

That the apostle Paul wrote this epistle to a church that was in a state of terminal crisis;

1013: 985: 978: 887: 835: 788: 673: 453: 448: 2830:

Ancient Laws and Contemporary Controversies: The Need for Inclusive Biblical Interpretation

2709: 984:

Today it is still used to exclude women from religious education or teaching. For example,

3914: 3238: 3185: 1739: 1258: 1162: 967: 916: 911: 905: 773: 668: 578: 538: 468: 388: 2778:

American Jezebel: The Uncommon Life of Anne Hutchinson, the Woman Who Defied the Puritans

908:

wrote that the verse prohibits women from teaching the public or making public speeches.

838:'s own words, along with the rest of the epistle. A minority of modern scholars, such as 3533: 2901:

Moore, Terri D. "Chapter Six: Conclusions on 1 Timothy 2:15". bible.org 30 October 2009.

814:

Today, some scholars argue that the instruction is directed to the particular church in

4281: 3232: 2402: 1333: 1115: 1085:

The egalitarian socio-cultural position has been represented prominently by classicist

792: 623: 548: 523: 3205:

Trombley, C. (2003) "Who Said Women Can't Teach?" Gainesville, Florida: Bridge-Logos.

3047:

Marshall, I. Howard. "A Critical and Exegetical Commentary on the Pastoral Epistles",

2399:

Women, Sermons and the Bible: Essays interacting with John Dickson's Hearing Her Voice

2086:

Lexical studies have been particularly focused on two early papyri; Papyrus BGU 1208 (

4317: 4286: 2462: 2263:, 1st century AD, to mean 'perpetrator of a crime' and 'perpetrators of a slaughter'. 1689: 1492: 1146: 971: 947: 941: 777: 653: 553: 518: 443: 393: 3475:

Liefeld, Walter (1986). "Response to David M. Scholer". In Mickelsen, Alvera (ed.).

4253: 4088:

Belleville, Linda L. "Teaching and Usurping Authority: I Timothy 2:11–15" (Ch 12),

4073:

Belleville, Linda L. "Teaching and Usurping Authority: I Timothy 2:11–15" (Ch 12),

3908:"What Eve Did, What Women Shouldn't Do: The Meaning of Authenteo in 1 Timothy 2:12" 3082: 2883:

Man and Woman, One in Christ: An Exegetical and Theological Study of Paul's Letters

2444: 1348: 1009: 897: 877: 822:

maintain that there should be no institutional distinctions between men and women.

765: 758: 508: 488: 458: 351: 250: 182: 1237:

by both egalitarians and complementarians are found further down in this article.

3780:

A Greek-English lexicon of the New Testament and other early Christian literature

3550: 2828: 2682: 2984:, "Women in the Church: An Analysis and Application of 1 Timothy 2:9–15" (1995). 2541: 2414: 1986:

Greek-English Lexicon of the New Testament and Other Early Christian Literauture

1661: 1651: 1527: 1518: 1321:, a 19th-century feminist reexamination of the bible, criticized the passage as 952: 923: 873: 861: 728: 613: 438: 66: 3703:

I Suffer Not a Woman: Rethinking 1 Timothy 2:11–15 in Light of Ancient Evidence

3669:

Kroeger, C. (1986) 1 Timothy 2:12, A Classicist's View. In A. Mickelsen (Ed.),

3306:

Bilezikian, Gilbert. Christianity 101. Zondervan, Grand Rapids, Michigan. 1993.

3019:

I Suffer Not a Woman. Rethinking 1 Timothy 2:11–15 in Light of Ancient Evidence

1497: 881: 433: 3836:

Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament)

2796: 2546:'The New Testament: A Historical Introduction to the Early Christian Writings 2183:

construction better". Egalitarian Craig Keener, in a review appearing in the

2719: 1922: 1590: 1488: 1484: 1445: 931: 769: 498: 86: 4192: 4000:

the Scholia (fifth to first century B.C.) to Aeschylus's tragedy Eumenides

2230:

is used in 3 Macabees, 1st century BC, to mean 'restrictions' or 'rights'.

2192:

Egalitarians such as Wilshire (2010), however, reject the conclusion that

2099:

and speaking of Trypho exercising his authority, and Papyrus Tebtunis 15 (

1062:

Lexical: Egalitarians argue that the meaning of the key word in the text,

1963:

was often used to express the commission of violence, murder or suicide.

1594: 1542: 993: 893: 799:

point to examples of female teachers and leaders known to Paul, such as

2483:(1:3), most modern scholars consider the pastoral epistle to have been 2480: 2248:, 1st century BC to 1st century AD, to mean 'being one's own murderer'. 1704: 1647:.1.2, Zosimus Epigrammaticus (Anthologia Graeca).2.33. 2. restriction, 1441: 1103: 937:

The First Blast of the Trumpet Against the Monstruous Regiment of Women

815: 3163:

Let My People Go: A Call to End the Oppression of Women in the Church.

4271: 2392: 2379: 2368: 2361: 2352: 2346: 2337: 2327: 2318: 2309: 2300: 2291: 2282: 2276: 2267: 2258: 2252: 2243: 2234: 2225: 2216: 2199: 2193: 2178: 2172: 2166: 2154: 2145: 2139: 2133: 2127: 2113: 2107: 2094: 2078: 2067: 2057: 2051: 1998: 1979: 1973: 1958: 1951: 1933: 1911: 1905: 1891: 1885: 1870: 1831: 1822: 1816: 1810: 1675: 1640: 1619: 1460: 1405: 1386: 1372: 1366: 1357: 1322: 1232: 1219: 1213: 1207: 1188: 1174: 1156: 1150: 1139: 1119: 1063: 849:

work incorrectly attributed to Paul, the verse is often described as

834:

The traditional view is that the words "I suffer not a woman..." are

784: 3950:

Women in the Church: An Analysis and Application of 1 Timothy 2:9–15

2443:

Though the letter is traditionally held to have been written by the

1932:

In later work, Kroeger explored other possible meanings of the word

2754:. Vol. 3. Wm. B. Eerdmans Publishing Company. pp. 95–96. 1875:

in extra-biblical sources have been provided by Catherine Kroeger:

1381:

describes briefly the word's problematically broad semantic range:

1187:

Trombley and Newport agree that the Kroegers rightly indicate that

1149:, in the second century, advised his students to use another word, 4268: 4152:

That the Worse is Wont to Attack the Better, XIV. 48 & XXI. 78

3008:

Schreiner, "Paul, Apostle of God's Glory in Christ", p. 408 (2006)

1950:

database, which contains 329 references to variations of the word

1337: 910: 2272:

once during the same time period as Diodorus, Philo and Josephus.

2083:

as a noun, which is considered a major weakness in her argument.

2332:

once, 2nd century AD, to mean 'one who murders by his own hand'.

2056:, claimed that, prior to and contemporary with the 1st century, 1283:

Although he proposes an updated scenario in his 2006 version of

1276:

got their doctrine straight, questions why he did not say this.

787:

and its perceived inconsistency with other verses attributed to

4196: 3932:

Köstenberger, Schreiner, and Baldwin, eds. (complementarians),

1749: 1719: 1648: 1340:

that woman should be subject to man or refrain from teaching.

1226: 1693: 1655: 1628: 1609: 1603: 1584: 1571: 1559: 1546: 1537: 1501: 1478: 1469: 1428: 1422: 1414: 1400:

The standard lexical reference work for classical Greek, the

3673:, pp. 225–243. Downer's Grove, Illinois: Intervarsity Press. 1530:.37.13: more loosely, one of a murderer's family, Euripides 47: 2968: 2966: 2964: 2211:

computer database. His findings are summarized as follows:

1459:'s appendix. Then the following related entry for the noun 1265:

We are accountable only for that which we can understand".

1198:'s shrine where worship involved ritual sex and sacrifice. 3747:. Baltimore, Maryland: The Johns Hopkins University Press. 3506:

Paul, Apostle of God's Glory in Christ: A Pauline Theology

3021:

by Richard Clark Kroeger and Catherine Clark Kroeger", in

3934:

Women in the Church: A Fresh Analysis of 1 Timothy 2:9–15

2660:. Plymouth: University Press of America. pp. 63–64. 2592:

As always some scholars dissent from the consensus view.

1762:: "They should be silent and not be allowed to teach or 3716:

Essenes: The elect of Israel and the priests of Artemis

3532:

Stanton, Elizabeth Cady (1898). "Epistles to Timothy".

1072:

universal in its application to Christian congregations

1021:

lexical difficulties embedded within these few words".

3180: 3178: 2917:(2006 ed.) Grand Rapids, Mich.: Baker Academic, 2006. 1332:

Chandler finds the verse strikingly inconsistent with

880:

viewed 1 Timothy 2:12 as requiring a strict system of

3851:(p.17). Lanham, Maryland: University Press of America 3823:

Concise Greek-English Dictionary of the New Testament

3739: 3737: 3718:. Lanham, Maryland: University Press of America, Inc. 3378:

Response to David M. Scholer", in Mickelsen, Alvera.

2714:. Dallas, Texas: Presbyterian Heritage Publications. 2233:

Diodorus Siculus used three variations of the words (

3961:

Wolters, "A Semantic Study of and its Derivatives",

3944: 3942: 1455:

An exhaustive listing of all incidences is found in

4295: 4246: 4230: 3254:. Grand Rapids, Michigan: Eerdman's Publishing Co. 3085:; Toni Craven(Editor); Ross Shepard Kraemer (Eds.) 2221:, 2nd century BC, to mean 'the doer of a massacre'. 2171:is unlikely in this verse, the neutral meaning for 4184:Hearing Her Voice: A Case for Women Giving Sermons 3295:1, 2 Timothy and Titus (College Pr NIV Commentary) 1036:That Paul drastically curtailed the ministries of 241:African and African-American women in Christianity 2314:three times, 2nd century AD, to mean 'authority'. 955:today do not allow women into church leadership. 18:1 Timothy 2:12 ("I suffer not a woman") 4107:. Lanham, Maryland: University Press of America. 3970:Journal of Greco-Roman Christianity and Judaism 3760:. Lanham, Maryland: University Press of America 3297:. College Press Publishing Company, 1994. p. 60 3252:The New Age Movement and the Biblical Worldview 2952:Schreiner "Interpreting the Pauline Epistles", 2932: 2930: 2296:, 2nd century AD, to mean 'builder of a tower'. 1942:Leland E. Wilshire in 2010 made a study of the 1877: 1851: 1839: 1626: 1467: 1412: 1383: 1298: 741: 4143:On the Posterity of Cain and his Exile, XV. 52 3568:Journal of the Evangelical Theological Society 3527: 3525: 3425:Journal of the Evangelical Theological Society 3404: 3402: 3400: 3348:Journal of the Evangelical Theological Society 3333:Journal of the Evangelical Theological Society 3318:Journal of the Evangelical Theological Society 2996:Journal of the Evangelical Theological Society 2649: 2647: 2186:Journal of the Evangelical Theological Society 4208: 4069: 4067: 4065: 4063: 3981: 3979: 3731:. Ithaca, New York: Cornell University Press. 3565:Liefeld, "Women And The Nature Of Ministry", 2290:Sim. of the Shepherd of Hermas used the word 1385:A perplexing issue for all is the meaning of 970:for illegal theological teaching, magistrate 944:and women in leadership on biblical grounds. 705: 8: 3278:"., Baugh, "The Apostle among the Amazons", 2810:Goulburn, Edward Meyrick (January 8, 1882). 2681:Brown, Meg Lota; McBride, Kari Boyd (2005). 2305:once, unknown date AD, to mean 'sole power'. 2160: 3967:(11.1.54), (2006); originally published in 3705:. Grand Rapids, Michigan: Baker Book House. 3555:. A. Besant and C. Bradlaugh. pp. 2–3. 3201: 3199: 2872:Wright, N. T. "". Accessed 16 December 2009 2833:. Oxford University Press, USA. p. 5. 2206: 2004: 1989: 1943: 1708: 1421:, A. to have full power or authority over, 885: 4215: 4201: 4193: 4091:Journal for Biblical Manhood and Womanhood 4076:Journal for Biblical Manhood and Womanhood 4021:Journal for Biblical Manhood and Womanhood 3988:Journal for Biblical Manhood and Womanhood 3964:Journal for Biblical Manhood and Womanhood 3797:Exegetisches Wörterbuch zum Neuen Testamen 3793:Exegetical dictionary of the New Testament 2630:Borg, Marcus J. and John Dominic Crossan. 2576:. Westminster John Knox Press. p. 4. 2177:(to have authority over) seems to fit the 1796:: "But I do not allow a woman to teach or 1776:: "But I do not allow a woman to teach or 1722:: "But I suffer not a woman to teach, nor 1710:"docere autem mulieri non permitto, neque 712: 698: 574: 374: 276: 29: 3810:A Greek-English Lexicon of the Septuagint 3165:Charleston, South Carolina: Createspace. 3137: 3135: 3133: 3033:The most serious issue of methodology in 2909: 2907: 2574:1 & 2 Timothy and Titus: A Commentary 2299:A homily by Pseudo-Clement used the word 1695:"γυναικὶ δὲ διδάσκειν οὐκ ἐπιτρέπω, οὐδὲ 915:1 Timothy 2:12 was used in court against 3895:NIV Commentary: 1, 2 Timothy & Titus 2813:The sphere and duties of Christian women 2548:. Oxford University Press. p. 393. 2461:) to his younger colleague and delegate 3552:Woman's Position According to the Bible 3449:. Wm. B. Eerdmans Publishing. pp. 2687:. Greenwood Press. pp. 19–20, 49. 2500: 2436: 2391:has questioned the meaning of the word 2144:construction therefore would mean that 1752:: "I do not permit a woman to teach or 652: 632: 577: 477: 412: 377: 341: 319: 301: 279: 52:"Adam and Eve" by Albrecht Dürer (1504) 41: 783:The verse has been criticized for its 212:Ordination of women in Protestantism ( 3683:Deidre Richardson (28 October 2009). 3121:"Interpreting the Pauline Epistles", 3102:. Westminster John Knox Press, 1998. 2827:Anderson, Cheryl (16 November 2009). 2323:, 2nd century AD, to mean 'murderer'. 1404:has the following entry for the verb 7: 3701:Kroeger, C. and Kroeger, R. (1992). 3605:Henry George Liddell; Robert Scott. 3124:Southern Baptist Journal of Theology 3100:The Theology of the First Christians 3089:. Wm. B. Eerdmans, 2001. pp. 488–489 2955:Southern Baptist Journal of Theology 2024:Catherine and Richard Kroeger (1992) 1830:Furthermore, if this translation of 1790:over them. Let them listen quietly." 1726:over the man, but to be in silence." 940:, a 1558 book attacking the idea of 896:interpretations of the verse in the 4339:Ordination of women in Christianity 2162:Jahrbuch für evangelikale Theologie 2073:text, rendered by Bellville "Saturn 1800:over a man. She must remain quiet." 1786:: "I do not let women teach men or 1742:: "I do not allow them to teach or 1280:forms of speaking out in churches. 753:The verse is widely used to oppose 571:Theologians and authors (by branch) 256:Transgender people and Christianity 201:Ordination of women in Christianity 4105:Insight into Two Biblical Passages 3849:Insight into Two Biblical Passages 3758:Insight into Two Biblical Passages 3689:womeninthechurch-junia.blogspot.ca 3051:. Bloomsbury T&T Clark, 2004. 2275:Appian of Alexander used the word 1635:, ἡ, A. absolute sway, authority, 1589:murder by one of the same family, 1440:Lyd.Mag.3.42. 2. commit a murder, 1249:and Wheaton New Testament scholar 876:Latin commentary on the epistles, 208:Ordination of women in Catholicism 25: 3729:The religions of the Roman Empire 3072:. Walter De Gruyter, 1996. p. 155 3049:International Critical Commentary 2856:"Is 1 Timothy 2:8-15 Anti-Woman?" 1780:over a man, but to remain quiet." 1736:over men; she is to keep silent." 1732:: "I permit no woman to teach or 842:, support this traditional view. 371:Theologians and authors (by view) 3671:Women, Authority & the Bible 3477:Women, authority & the Bible 3380:Women, authority & the Bible 2735:"Commentary on 1 Timothy 2:9-14" 2684:Women's Roles in the Renaissance 2251:Flavius Josephus used the words 2236:authentais, authenten, authentas 1756:over a man; she must be silent." 1746:over men; they must keep quiet." 312:Christians for Biblical Equality 4116:Wilshire, L. E. (2010). (p.29). 4009:Aristonicus (first century B.C. 3799:, volume 1, p. 178 (1990–c1993) 3281:Westminster Theological Journal 2266:The apostle Paul used the word 1714:in virum, sed esse in silentio" 1005:Complementarian and egalitarian 735:. It is often quoted using the 92:Jesus's interactions with women 2733:Luther, Martin (25 May 2016). 1978:. Standard lexicons including 1637:Corpus Inscriptionum Graecarum 1536:.172. 2. perpetrator, author, 1024:Wheaton scholar and professor 246:Christianity and homosexuality 1: 4125:Wilshire, L. E. (2010), p.28. 3685:"Men and Women in the Church" 3017:Oster, Richard E. "Review of 2473: 2466: 2455: 2448: 2129:ouk didaskein oude authentein 2100: 2087: 1699:ἀνδρός, ἀλλ᾽ εἶναι ἐν ἡσυχίᾳ" 1586:ὅμαιμος αυφόνος, αὐ. φάνατοι, 1434:Berliner griechische Urkunden 1427:1st Epistle to Timothy 2.12; 1155:, as it was less coarse than 3808:Lust, Eynikel, and Hauspie, 3336:(35.3.349), (September 1992) 3321:(35.3.349), (September 1992) 2999:(35.3.349), (September 1992) 2654:Wilshire, Leland E. (2010). 2606:"Deutero-Pauline Literature" 2572:Collins, Raymond F. (2004). 2479:) regarding his ministry in 2393: 2380: 2369: 2362: 2353: 2347: 2338: 2328: 2319: 2310: 2301: 2292: 2283: 2277: 2268: 2259: 2253: 2244: 2242:Philo Judaeus used the word 2235: 2226: 2217: 2200: 2194: 2179: 2173: 2167: 2155: 2146: 2140: 2134: 2128: 2114: 2108: 2095: 2079: 2068: 2058: 2052: 1999: 1980: 1974: 1959: 1952: 1934: 1929:to support her conclusions. 1912: 1906: 1892: 1886: 1871: 1832: 1823: 1817: 1811: 1676: 1620: 1461: 1436:BGU1208.37(i B.C.): c. inf. 1406: 1387: 1373: 1367: 1358: 1233: 1220: 1214: 1208: 1189: 1175: 1157: 1151: 1140: 1120: 1064: 122:Women as theological figures 4329:Bible-related controversies 3351:(33.4.455), (December 1990) 3186:"The Meaning of Authentein" 2420:New Testament domestic code 2317:Harpocration used the word 1997:A number of key studies of 1402:Liddell Scott Greek Lexicon 1171:Commentary on I Timothy 5.6 82:Christian views on marriage 4360: 4344:Women in the New Testament 3812:(electronic rev. ed. 2003) 3479:. IVP Books. p. 220. 3383:. IVP Books. p. 220. 2485:written after Paul's death 2425:Paul the Apostle and women 2281:three times, and the word 2050:this word and its cognate 1694: 1656: 1629: 1610: 1604: 1585: 1572: 1560: 1547: 1538: 1502: 1479: 1470: 1429: 1423: 1415: 291:Evangelical and Ecumenical 107:Paul the Apostle and women 97:List of women in the Bible 3838:, DBLG 883 (2nd ed. 2001) 3778:Arndt, Danker and Bauer, 3412:. Baker Book House, 1989. 2781:. Zondervan. p. 40. 2610:New Catholic Encyclopedia 2326:Phrynichus used the word 2007:Thesaurus Linguae Graecae 1991:Thesaurus Linguae Graecae 1946:Thesaurus Linguae Graecae 1554:.16.61: generally, doer, 1327:Lucinda Banister Chandler 966:During the 1637 trial of 679:Katharine Jefferts Schori 399:Virginia Ramey Mollenkott 27:Controversial bible verse 4334:First Epistle to Timothy 4224:First Epistle to Timothy 4103:Wilshire, L. E. (2010). 3847:Wilshire, L. E. (2010). 3782:, p. 150 (3rd ed., 2000) 3756:Wilshire, L. E. (2010). 3376:Liefeld, Walter (1986). 2748:Allen, Prudence (2017). 2208:Thesaurus Linguae Graeca 2205:was completed using the 2018:George Knight III (1984) 2015:Catherine Kroeger (1979) 1577:Leiden Magical Papyrus W 1438:Joannes Laurentius Lydus 1365:The meaning of the word 1118:contains the Greek word 733:First Epistle to Timothy 727:is the twelfth verse of 644:Frederica Mathewes-Green 150:Christian egalitarianism 112:Rape in the Hebrew Bible 3743:Favazza, A. R. (2011). 3611:A Greek-English Lexicon 3284:(56.157), (Spring 1994) 3250:Newport, J. P. (1988). 3145:. T&T Clark, 2000. 2982:Andreas J. Köstenberger 2308:Irenaeus used the word 2215:Polybius used the word 2045:Linda Belleville (2004) 2034:Andreas J. Köstenberger 2030:H. Scott Baldwin (1995) 1869:Examples of the use of 1674:words corresponding to 1561:"δῆμος αὐθέντης χθονός" 1000:Interpretive approaches 768:in the 4th century and 261:Women in Church history 173:Asian feminist theology 42:Christianity and gender 3883:(145.315), (1988)</ 3791:Balz & Schneider, 3549:Besant, Annie (1885). 3508:. InterVarsity Press. 3023:Biblical Archaeologist 2775:LaPlante, Eve (2010). 2519:1 Corinthians 14:32–35 2360:In the case of Philo, 2207: 2161: 2027:Andrew Perriman (1993) 2021:Leland Wilshire (1988) 2005: 1990: 1944: 1918: 1862: 1850: 1709: 1666: 1616: 1583:.96. 3. as Adjective, 1453: 1393: 1309: 919: 886: 860:New Testament scholar 820:Christian egalitarians 751: 53: 3727:Ferguson, J. (1970). 3714:Jones, A. H. (1985). 3408:Bilezikian, Gilbert. 3127:(3.3.10), (Fall 1999) 3081:Lucinda A. Brown, in 2958:(3.3.10), (Fall 1999) 2913:Bilezikian, Gilbert. 2118:in Papyrus BGU 1208. 1657:"αὐθεντίᾳ ἀποκτείνας" 1579:.6.46 ; condemned by 1110:was a church deacon. 914: 902:Greek-speaking church 609:Juana Inés de la Cruz 404:Letha Dawson Scanzoni 333:Manhood and Womanhood 132:Women in Christianity 117:Stay-at-home daughter 51: 4324:New Testament verses 4170:Pearson, pp. 103-105 3538:. Vol. Part II. 3502:Schreiner, Thomas R. 3443:Fee, Gordon (1987). 3161:Edwards, B. (2011). 3119:Schreiner, Thomas R. 3098:Schmithals, Walter. 3035:I Suffer Not a Woman 2751:The Concept of Woman 1581:Phrynichus Attistica 514:George W. Knight III 3973:(1.145–175), (2000) 3241:Accessed 7 May 2013 3190:godswordtowomen.org 2885:. Zondervan, 2009. 2708:Knox, John (1995). 2634:. HarperOne. 2009. 1660:with his own hand, 1618:Then the noun-form 1602:.1572 (lyr.). (For 1306:Gilbert Bilezikian 1167:St. John Chrysostom 990:Catholic priesthood 928:early modern period 853:literature or as a 755:ordination of women 748:1 Timothy 2:12, KJV 664:April Ulring Larson 589:Hildegard of Bingen 331:Council on Biblical 178:Biblical patriarchy 102:Ordination of women 4186:. Zondervan, 2014. 3923:(44.1.137), (1993) 3913:2010-11-05 at the 3795:. Translation of: 3293:Moss, C. Michael. 3237:2008-09-05 at the 2612:. Encyclopedia.com 2093:), using the verb 1799: 1798:exercise authority 1789: 1779: 1778:exercise authority 1769: 1765: 1755: 1745: 1735: 1725: 1724:to usurp authority 1713: 1698: 1683: 1669:Bible translations 1514:Apollonius Rhodius 1289:Gilbert Bilezikian 1251:Gilbert Bilezikian 1026:Gilbert Bilezikian 920: 737:King James Version 729:the second chapter 604:Christine de Pizan 599:Catherine of Siena 424:Gilbert Bilezikian 235:Church and society 155:Complementarianism 127:Women in the Bible 77:Biblical womanhood 54: 4311: 4310: 4094:(10.1.49), (1995) 4079:(10.1.47), (1995) 3880:Bibliotheca Sacra 3866:(145.315), (1988) 3863:Bibliotheca Sacra 3535:The Woman's Bible 3515:978-0-8308-2825-8 3486:978-0-87784-608-6 3460:978-0-8028-2507-0 3390:978-0-87784-608-6 3171:978-1-4664-0111-2 3151:978-1-84127-121-7 3108:978-0-664-25615-9 3057:978-0-567-08455-2 2942:978-0-8010-5250-7 2923:978-0-8010-3153-3 2891:978-0-310-21988-0 2881:Payne, Philip B. 2640:978-0-06-180340-6 2336:Whereas the word 2141:ouk ... oude 2135:ouk ... oude 2122:Syntactical study 1927:Pierre Chantraine 1865:Catherine Kroeger 1797: 1787: 1777: 1767: 1763: 1754:to have authority 1753: 1744:to have authority 1743: 1734:to have authority 1733: 1723: 1711: 1696: 1681: 1645:Corpus Hermeticum 1524:Antiphon (person) 1522:.2.754; suicide, 1318:The Woman's Bible 1087:Catherine Kroeger 847:pseudepigraphical 840:Catherine Kroeger 797:Catherine Kroeger 722: 721: 687: 686: 619:Pope John Paul II 594:Julian of Norwich 562: 561: 534:Dorothy Patterson 362: 361: 356: 188:Womanist theology 16:(Redirected from 4351: 4303:Textual variants 4217: 4210: 4203: 4194: 4187: 4177: 4171: 4168: 4162: 4159: 4153: 4150: 4144: 4141: 4135: 4132: 4126: 4123: 4117: 4114: 4108: 4101: 4095: 4086: 4080: 4071: 4058: 4053: 4047: 4042: 4036: 4031: 4025: 4016: 4010: 4007: 4001: 3998: 3992: 3983: 3974: 3959: 3953: 3946: 3937: 3930: 3924: 3920:Tyndale Bulletin 3904: 3898: 3891: 3885: 3873: 3867: 3858: 3852: 3845: 3839: 3832: 3826: 3819: 3813: 3806: 3800: 3789: 3783: 3776: 3770: 3767: 3761: 3754: 3748: 3741: 3732: 3725: 3719: 3712: 3706: 3699: 3693: 3692: 3680: 3674: 3667: 3661: 3656: 3650: 3645: 3639: 3633: 3627: 3621: 3615: 3614: 3602: 3596: 3590: 3584: 3578: 3572: 3563: 3557: 3556: 3546: 3540: 3539: 3529: 3520: 3519: 3497: 3491: 3490: 3471: 3465: 3464: 3439: 3433: 3432: 3419: 3413: 3410:Beyond Sex Roles 3406: 3395: 3394: 3371: 3365: 3358: 3352: 3343: 3337: 3328: 3322: 3313: 3307: 3304: 3298: 3291: 3285: 3277: 3274:and its variants 3268: 3262: 3248: 3242: 3230: 3224: 3219: 3213: 3203: 3194: 3193: 3182: 3173: 3159: 3153: 3139: 3128: 3116: 3110: 3096: 3090: 3079: 3073: 3066: 3060: 3045: 3039: 3032: 3028: 3015: 3009: 3006: 3000: 2991: 2985: 2979: 2973: 2970: 2959: 2950: 2944: 2934: 2925: 2915:Beyond Sex Roles 2911: 2902: 2899: 2893: 2879: 2873: 2870: 2864: 2863: 2860:Catholic Answers 2851: 2845: 2844: 2824: 2818: 2817: 2807: 2801: 2800: 2772: 2766: 2765: 2745: 2739: 2738: 2730: 2724: 2723: 2705: 2699: 2698: 2678: 2672: 2671: 2651: 2642: 2628: 2622: 2621: 2619: 2617: 2601: 2595: 2594: 2591: 2569: 2563: 2562: 2538: 2532: 2527: 2521: 2516: 2510: 2505: 2488: 2478: 2475: 2471: 2468: 2460: 2457: 2453: 2450: 2441: 2396: 2383: 2372: 2365: 2356: 2350: 2341: 2331: 2322: 2313: 2304: 2295: 2286: 2280: 2271: 2262: 2256: 2247: 2238: 2229: 2220: 2210: 2203: 2197: 2182: 2176: 2170: 2164: 2158: 2149: 2143: 2137: 2131: 2117: 2111: 2105: 2102: 2098: 2092: 2089: 2082: 2076: 2071: 2061: 2055: 2010: 2002: 1993: 1983: 1977: 1962: 1955: 1949: 1937: 1915: 1909: 1895: 1889: 1874: 1860: 1848: 1835: 1826: 1820: 1814: 1716: 1701: 1700: 1679: 1659: 1658: 1634: 1633: 1623: 1614:root sen-, sṇ-.) 1613: 1612: 1611:συν-έντης, ἁνύω; 1607: 1606: 1588: 1587: 1575: 1574: 1563: 1562: 1558:.p.2S.; master, 1556:Alexander Rhetor 1552:Diodorus Siculus 1550: 1549: 1541: 1540: 1505: 1504: 1482: 1481: 1476: 1475: 1464: 1432: 1431: 1426: 1425: 1420: 1419: 1409: 1390: 1376: 1370: 1361: 1307: 1285:Beyond Sex Roles 1264: 1236: 1223: 1217: 1211: 1192: 1178: 1161:. The Byzantine 1160: 1154: 1143: 1134: 1129:Thomas Schreiner 1123: 1098:taught Timothy, 1067: 1014:Bishop of Durham 986:Southern Baptist 979:Meyrick Goulburn 891: 888:Glossa Ordinaria 855:pastoral epistle 824:Complementarians 749: 714: 707: 700: 674:Lise-Lotte Rebel 634:Eastern Orthodox 575: 449:Kenneth E. Hagin 375: 354: 277: 30: 21: 4359: 4358: 4354: 4353: 4352: 4350: 4349: 4348: 4314: 4313: 4312: 4307: 4291: 4242: 4226: 4221: 4191: 4190: 4178: 4174: 4169: 4165: 4160: 4156: 4151: 4147: 4142: 4138: 4133: 4129: 4124: 4120: 4115: 4111: 4102: 4098: 4087: 4083: 4072: 4061: 4054: 4050: 4043: 4039: 4032: 4028: 4024:(10.1.43), 2005 4017: 4013: 4008: 4004: 3999: 3995: 3991:(10.1.44), 2005 3984: 3977: 3960: 3956: 3947: 3940: 3931: 3927: 3915:Wayback Machine 3905: 3901: 3892: 3888: 3874: 3870: 3859: 3855: 3846: 3842: 3833: 3829: 3820: 3816: 3807: 3803: 3790: 3786: 3777: 3773: 3768: 3764: 3755: 3751: 3742: 3735: 3726: 3722: 3713: 3709: 3700: 3696: 3682: 3681: 3677: 3668: 3664: 3657: 3653: 3646: 3642: 3634: 3630: 3622: 3618: 3604: 3603: 3599: 3591: 3587: 3579: 3575: 3571:(30:51), (1987) 3564: 3560: 3548: 3547: 3543: 3531: 3530: 3523: 3516: 3500: 3498: 3494: 3487: 3474: 3472: 3468: 3461: 3442: 3440: 3436: 3422: 3420: 3416: 3407: 3398: 3391: 3375: 3372: 3368: 3364:, p. 706 (1987) 3360:Fee, Gordon D. 3359: 3355: 3344: 3340: 3329: 3325: 3314: 3310: 3305: 3301: 3292: 3288: 3275: 3269: 3265: 3249: 3245: 3239:Wayback Machine 3231: 3227: 3222:2 Timothy 3:6–9 3220: 3216: 3204: 3197: 3184: 3183: 3176: 3160: 3156: 3140: 3131: 3117: 3113: 3097: 3093: 3080: 3076: 3067: 3063: 3059:. p. 463 (1999) 3046: 3042: 3030: 3026: 3016: 3012: 3007: 3003: 2992: 2988: 2980: 2976: 2971: 2962: 2951: 2947: 2935: 2928: 2912: 2905: 2900: 2896: 2880: 2876: 2871: 2867: 2853: 2852: 2848: 2841: 2826: 2825: 2821: 2809: 2808: 2804: 2789: 2774: 2773: 2769: 2762: 2747: 2746: 2742: 2732: 2731: 2727: 2707: 2706: 2702: 2695: 2680: 2679: 2675: 2668: 2653: 2652: 2645: 2629: 2625: 2615: 2613: 2603: 2602: 2598: 2589: 2584: 2571: 2570: 2566: 2556: 2540: 2539: 2535: 2530:1 Timothy 3:1–7 2528: 2524: 2517: 2513: 2506: 2502: 2497: 2492: 2491: 2476: 2469: 2459: 64/65 AD 2458: 2451: 2442: 2438: 2433: 2411: 2401:, published by 2385: 2124: 2103: 2090: 2074: 1969: 1910:(the plural of 1867: 1861: 1858: 1849: 1846: 1807: 1671: 1624:, 'authority': 1509:Hercules Furens 1483:) A. murderer, 1398: 1396:Classical Greek 1363: 1314: 1308: 1305: 1262: 1259:hapax legomenon 1243: 1204: 1163:Thomas Magister 1132: 1079: 1007: 1002: 968:Anne Hutchinson 960:Teresa of Ávila 917:Anne Hutchinson 906:John Chrysostom 892:and most other 870: 851:deutero-Pauline 832: 809:written by Paul 774:John Chrysostom 750: 747: 718: 689: 688: 683: 669:Catherine Booth 648: 628: 572: 564: 563: 558: 539:Paige Patterson 479:Complementarian 473: 469:William J. Webb 408: 389:Anne Eggebroten 372: 364: 363: 335: 332: 321:Complementarian 295: 292: 274: 266: 265: 236: 228: 227: 203: 193: 192: 168: 167:Other positions 160: 159: 145: 144:Major positions 137: 136: 62: 28: 23: 22: 15: 12: 11: 5: 4357: 4355: 4347: 4346: 4341: 4336: 4331: 4326: 4316: 4315: 4309: 4308: 4306: 4305: 4299: 4297: 4293: 4292: 4290: 4289: 4284: 4282:Pontius Pilate 4279: 4274: 4266: 4261: 4256: 4250: 4248: 4244: 4243: 4241: 4240: 4234: 4232: 4231:Notable verses 4228: 4227: 4222: 4220: 4219: 4212: 4205: 4197: 4189: 4188: 4172: 4163: 4154: 4145: 4136: 4127: 4118: 4109: 4096: 4081: 4059: 4048: 4037: 4034:1 Timothy 4:11 4026: 4011: 4002: 3993: 3975: 3954: 3948:Köstenberger, 3938: 3925: 3899: 3897:, p. 60 (1994) 3886: 3868: 3853: 3840: 3827: 3825:, p. 28 (1993) 3814: 3801: 3784: 3771: 3762: 3749: 3733: 3720: 3707: 3694: 3675: 3662: 3651: 3640: 3628: 3616: 3597: 3594:noun αὐθέντ-ης 3585: 3582:verb αὐθεντ-έω 3573: 3558: 3541: 3521: 3514: 3492: 3485: 3466: 3459: 3434: 3414: 3396: 3389: 3366: 3353: 3338: 3323: 3308: 3299: 3286: 3263: 3243: 3225: 3214: 3195: 3174: 3154: 3141:Holmes, J. M. 3129: 3111: 3091: 3074: 3061: 3040: 3010: 3001: 2986: 2974: 2960: 2945: 2926: 2903: 2894: 2874: 2865: 2846: 2839: 2819: 2802: 2787: 2767: 2760: 2740: 2725: 2700: 2693: 2673: 2666: 2643: 2632:The First Paul 2623: 2596: 2582: 2564: 2554: 2533: 2522: 2511: 2508:1 Timothy 2:12 2499: 2498: 2496: 2493: 2490: 2489: 2435: 2434: 2432: 2429: 2428: 2427: 2422: 2417: 2410: 2407: 2403:Matthias Media 2384: 2376: 2334: 2333: 2324: 2315: 2306: 2297: 2288: 2273: 2264: 2249: 2240: 2231: 2222: 2123: 2120: 2047: 2046: 2043: 2040:Albert Wolters 2037: 2031: 2028: 2025: 2022: 2019: 2016: 1968: 1965: 1866: 1863: 1856: 1844: 1821:('deacon') or 1806: 1803: 1802: 1801: 1791: 1788:have authority 1781: 1771: 1757: 1747: 1737: 1727: 1717: 1702: 1670: 1667: 1573:"αὐθέντα ἥλιε" 1567:The Suppliants 1397: 1394: 1379:Walter Liefeld 1362: 1354: 1345:women's rights 1334:Galatians 3:28 1325:. Contributor 1313: 1310: 1303: 1242: 1239: 1203: 1200: 1116:1 Timothy 6:20 1078: 1077:Socio-cultural 1075: 1074: 1073: 1069: 1060: 1048: 1047: 1044: 1041: 1039: 1034: 1019: 1006: 1003: 1001: 998: 942:rule by queens 869: 866: 831: 828: 793:Galatians 3:28 745: 725:1 Timothy 2:12 720: 719: 717: 716: 709: 702: 694: 691: 690: 685: 684: 682: 681: 676: 671: 666: 660: 657: 656: 650: 649: 647: 646: 640: 637: 636: 630: 629: 627: 626: 624:Phyllis Zagano 621: 616: 611: 606: 601: 596: 591: 585: 582: 581: 579:Roman Catholic 573: 570: 569: 566: 565: 560: 559: 557: 556: 551: 549:Vern Poythress 546: 541: 536: 531: 529:Jennifer Morse 526: 521: 516: 511: 506: 501: 496: 494:John MacArthur 491: 485: 482: 481: 475: 474: 472: 471: 466: 461: 456: 451: 446: 441: 436: 431: 426: 420: 417: 416: 410: 409: 407: 406: 401: 396: 391: 385: 382: 381: 373: 370: 369: 366: 365: 360: 359: 358: 357: 346: 345: 339: 338: 337: 336: 329: 324: 323: 317: 316: 315: 314: 306: 305: 299: 298: 297: 296: 293:Women's Caucus 289: 284: 283: 275: 272: 271: 268: 267: 264: 263: 258: 253: 248: 243: 237: 234: 233: 230: 229: 226: 225: 210: 204: 199: 198: 195: 194: 191: 190: 185: 180: 175: 169: 166: 165: 162: 161: 158: 157: 152: 146: 143: 142: 139: 138: 135: 134: 129: 124: 119: 114: 109: 104: 99: 94: 89: 84: 79: 74: 72:1 Timothy 2:12 69: 63: 60: 59: 56: 55: 44: 43: 39: 38: 26: 24: 14: 13: 10: 9: 6: 4: 3: 2: 4356: 4345: 4342: 4340: 4337: 4335: 4332: 4330: 4327: 4325: 4322: 4321: 4319: 4304: 4301: 4300: 4298: 4294: 4288: 4285: 4283: 4280: 4278: 4275: 4273: 4270: 4267: 4265: 4262: 4260: 4257: 4255: 4252: 4251: 4249: 4245: 4239: 4236: 4235: 4233: 4229: 4225: 4218: 4213: 4211: 4206: 4204: 4199: 4198: 4195: 4185: 4181: 4176: 4173: 4167: 4164: 4158: 4155: 4149: 4146: 4140: 4137: 4131: 4128: 4122: 4119: 4113: 4110: 4106: 4100: 4097: 4093: 4092: 4085: 4082: 4078: 4077: 4070: 4068: 4066: 4064: 4060: 4057: 4056:2 Timothy 2:2 4052: 4049: 4046: 4045:1 Timothy 6:2 4041: 4038: 4035: 4030: 4027: 4023: 4022: 4015: 4012: 4006: 4003: 3997: 3994: 3990: 3989: 3982: 3980: 3976: 3972: 3971: 3966: 3965: 3958: 3955: 3951: 3945: 3943: 3939: 3935: 3929: 3926: 3922: 3921: 3916: 3912: 3909: 3903: 3900: 3896: 3890: 3887: 3884: 3881: 3878: 3872: 3869: 3865: 3864: 3857: 3854: 3850: 3844: 3841: 3837: 3831: 3828: 3824: 3818: 3815: 3811: 3805: 3802: 3798: 3794: 3788: 3785: 3781: 3775: 3772: 3766: 3763: 3759: 3753: 3750: 3746: 3740: 3738: 3734: 3730: 3724: 3721: 3717: 3711: 3708: 3704: 3698: 3695: 3690: 3686: 3679: 3676: 3672: 3666: 3663: 3660: 3659:Romans 16:1–3 3655: 3652: 3649: 3644: 3641: 3638: 3632: 3629: 3626: 3625:noun αὐθεντία 3620: 3617: 3612: 3608: 3601: 3598: 3595: 3589: 3586: 3583: 3577: 3574: 3570: 3569: 3562: 3559: 3554: 3553: 3545: 3542: 3537: 3536: 3528: 3526: 3522: 3517: 3511: 3507: 3503: 3496: 3493: 3488: 3482: 3478: 3470: 3467: 3462: 3456: 3452: 3448: 3447: 3438: 3435: 3431:(4): 455–456. 3430: 3426: 3418: 3415: 3411: 3405: 3403: 3401: 3397: 3392: 3386: 3382: 3379: 3370: 3367: 3363: 3357: 3354: 3350: 3349: 3342: 3339: 3335: 3334: 3327: 3324: 3320: 3319: 3312: 3309: 3303: 3300: 3296: 3290: 3287: 3283: 3282: 3273: 3267: 3264: 3261: 3260:0-8028-4430-8 3257: 3253: 3247: 3244: 3240: 3236: 3233: 3229: 3226: 3223: 3218: 3215: 3212: 3211:0-88270-584-9 3208: 3202: 3200: 3196: 3191: 3187: 3181: 3179: 3175: 3172: 3168: 3164: 3158: 3155: 3152: 3148: 3144: 3138: 3136: 3134: 3130: 3126: 3125: 3120: 3115: 3112: 3109: 3105: 3101: 3095: 3092: 3088: 3084: 3078: 3075: 3071: 3065: 3062: 3058: 3054: 3050: 3044: 3041: 3036: 3024: 3020: 3014: 3011: 3005: 3002: 2998: 2997: 2990: 2987: 2983: 2978: 2975: 2969: 2967: 2965: 2961: 2957: 2956: 2949: 2946: 2943: 2939: 2933: 2931: 2927: 2924: 2920: 2916: 2910: 2908: 2904: 2898: 2895: 2892: 2888: 2884: 2878: 2875: 2869: 2866: 2861: 2857: 2850: 2847: 2842: 2840:9780195305500 2836: 2832: 2831: 2823: 2820: 2815: 2814: 2806: 2803: 2798: 2794: 2790: 2788:9780061926952 2784: 2780: 2779: 2771: 2768: 2763: 2761:9781467445931 2757: 2753: 2752: 2744: 2741: 2736: 2729: 2726: 2721: 2717: 2713: 2712: 2704: 2701: 2696: 2694:9780313322105 2690: 2686: 2685: 2677: 2674: 2669: 2667:9780761852087 2663: 2659: 2658: 2650: 2648: 2644: 2641: 2637: 2633: 2627: 2624: 2611: 2607: 2604:Horgan, M.P. 2600: 2597: 2593: 2585: 2583:0-664-22247-1 2579: 2575: 2568: 2565: 2561: 2557: 2555:0-19-515462-2 2551: 2547: 2543: 2537: 2534: 2531: 2526: 2523: 2520: 2515: 2512: 2509: 2504: 2501: 2494: 2486: 2482: 2464: 2446: 2440: 2437: 2430: 2426: 2423: 2421: 2418: 2416: 2413: 2412: 2408: 2406: 2404: 2400: 2395: 2390: 2382: 2377: 2375: 2371: 2364: 2358: 2355: 2349: 2343: 2340: 2330: 2325: 2321: 2316: 2312: 2307: 2303: 2298: 2294: 2289: 2285: 2279: 2274: 2270: 2265: 2261: 2255: 2250: 2246: 2241: 2237: 2232: 2228: 2223: 2219: 2214: 2213: 2212: 2209: 2202: 2196: 2190: 2188: 2187: 2181: 2175: 2169: 2163: 2157: 2151: 2148: 2142: 2136: 2130: 2121: 2119: 2116: 2110: 2104: 100 AD 2097: 2084: 2081: 2070: 2063: 2060: 2054: 2044: 2041: 2038: 2035: 2032: 2029: 2026: 2023: 2020: 2017: 2014: 2013: 2012: 2009: 2008: 2001: 1995: 1992: 1987: 1982: 1976: 1966: 1964: 1961: 1954: 1948: 1947: 1940: 1936: 1930: 1928: 1924: 1917: 1914: 1908: 1901: 1897: 1894: 1888: 1881: 1876: 1873: 1864: 1859:Romans 16:1–3 1855: 1843: 1838: 1834: 1828: 1825: 1819: 1813: 1804: 1795: 1792: 1785: 1782: 1775: 1772: 1761: 1758: 1751: 1748: 1741: 1738: 1731: 1728: 1721: 1718: 1715: 1706: 1703: 1691: 1690:New Testament 1687: 1686: 1685: 1678: 1668: 1665: 1663: 1653: 1650: 1646: 1642: 1638: 1632: 1625: 1622: 1615: 1601: 1597: 1596: 1592: 1582: 1578: 1569: 1568: 1557: 1553: 1544: 1535: 1534: 1529: 1525: 1521: 1520: 1515: 1511: 1510: 1499: 1495: 1494: 1490: 1486: 1473: 1466: 1463: 1458: 1452: 1450: 1447: 1443: 1439: 1435: 1418: 1411: 1408: 1403: 1395: 1392: 1389: 1382: 1380: 1375: 1369: 1360: 1355: 1353: 1350: 1346: 1341: 1339: 1335: 1330: 1328: 1324: 1320: 1319: 1311: 1302: 1297: 1295: 1290: 1286: 1281: 1277: 1273: 1270: 1266: 1260: 1254: 1252: 1248: 1245:Egalitarians 1241:Hermeneutical 1240: 1238: 1235: 1230: 1228: 1222: 1216: 1210: 1201: 1199: 1197: 1191: 1185: 1181: 1177: 1172: 1168: 1164: 1159: 1153: 1148: 1142: 1136: 1130: 1127:According to 1125: 1122: 1117: 1111: 1109: 1105: 1101: 1097: 1093: 1088: 1083: 1076: 1070: 1066: 1061: 1057: 1056: 1055: 1052: 1045: 1042: 1037: 1035: 1032: 1031: 1030: 1027: 1022: 1017: 1015: 1011: 1004: 999: 997: 995: 991: 987: 982: 980: 975: 973: 972:John Winthrop 969: 964: 961: 956: 954: 949: 948:Martin Luther 945: 943: 939: 938: 933: 929: 925: 918: 913: 909: 907: 903: 899: 895: 890: 889: 883: 879: 875: 867: 865: 863: 858: 856: 852: 848: 843: 841: 837: 829: 827: 825: 821: 817: 812: 810: 806: 802: 798: 794: 790: 786: 781: 779: 778:Martin Luther 775: 771: 767: 762: 760: 756: 744: 740: 739:translation: 738: 734: 730: 726: 715: 710: 708: 703: 701: 696: 695: 693: 692: 680: 677: 675: 672: 670: 667: 665: 662: 661: 659: 658: 655: 651: 645: 642: 641: 639: 638: 635: 631: 625: 622: 620: 617: 615: 612: 610: 607: 605: 602: 600: 597: 595: 592: 590: 587: 586: 584: 583: 580: 576: 568: 567: 555: 554:Owen Strachan 552: 550: 547: 545: 542: 540: 537: 535: 532: 530: 527: 525: 522: 520: 519:Albert Mohler 517: 515: 512: 510: 507: 505: 502: 500: 497: 495: 492: 490: 487: 486: 484: 483: 480: 476: 470: 467: 465: 462: 460: 457: 455: 452: 450: 447: 445: 444:Stanley Grenz 442: 440: 437: 435: 432: 430: 427: 425: 422: 421: 419: 418: 415: 411: 405: 402: 400: 397: 395: 394:Grace Jantzen 392: 390: 387: 386: 384: 383: 380: 376: 368: 367: 353: 350: 349: 348: 347: 344: 340: 334: 328: 327: 326: 325: 322: 318: 313: 310: 309: 308: 307: 304: 300: 294: 288: 287: 286: 285: 282: 278: 273:Organizations 270: 269: 262: 259: 257: 254: 252: 249: 247: 244: 242: 239: 238: 232: 231: 223: 219: 215: 211: 209: 206: 205: 202: 197: 196: 189: 186: 184: 181: 179: 176: 174: 171: 170: 164: 163: 156: 153: 151: 148: 147: 141: 140: 133: 130: 128: 125: 123: 120: 118: 115: 113: 110: 108: 105: 103: 100: 98: 95: 93: 90: 88: 85: 83: 80: 78: 75: 73: 70: 68: 65: 64: 58: 57: 50: 46: 45: 40: 36: 32: 31: 19: 4254:Adam and Eve 4237: 4183: 4180:John Dickson 4175: 4166: 4157: 4148: 4139: 4130: 4121: 4112: 4104: 4099: 4089: 4084: 4074: 4051: 4040: 4029: 4019: 4014: 4005: 3996: 3986: 3968: 3962: 3957: 3949: 3933: 3928: 3918: 3902: 3894: 3889: 3882: 3876: 3871: 3861: 3856: 3848: 3843: 3835: 3830: 3822: 3817: 3809: 3804: 3796: 3792: 3787: 3779: 3774: 3765: 3757: 3752: 3744: 3728: 3723: 3715: 3710: 3702: 3697: 3688: 3678: 3670: 3665: 3654: 3648:Judges 4:4–5 3643: 3631: 3619: 3613:. tufts.edu. 3610: 3607:"αὐθέντ-ρια" 3600: 3588: 3576: 3566: 3561: 3551: 3544: 3534: 3505: 3495: 3476: 3469: 3445: 3437: 3428: 3424: 3417: 3409: 3381: 3377: 3369: 3361: 3356: 3346: 3341: 3331: 3326: 3316: 3311: 3302: 3294: 3289: 3279: 3271: 3266: 3251: 3246: 3228: 3217: 3189: 3162: 3157: 3142: 3122: 3114: 3099: 3094: 3086: 3083:Carol Meyers 3077: 3069: 3064: 3048: 3043: 3034: 3022: 3018: 3013: 3004: 2994: 2989: 2977: 2953: 2948: 2914: 2897: 2882: 2877: 2868: 2859: 2849: 2829: 2822: 2816:. p. 9. 2812: 2805: 2777: 2770: 2750: 2743: 2728: 2710: 2703: 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Retrieved 2609: 2599: 2587: 2573: 2567: 2559: 2545: 2542:Ehrman, Bart 2536: 2525: 2514: 2503: 2477: 97 AD 2470: 30 AD 2445:Apostle Paul 2439: 2398: 2389:John Dickson 2386: 2359: 2344: 2335: 2191: 2184: 2152: 2125: 2091: 27 BC 2085: 2064: 2048: 1996: 1985: 1970: 1941: 1931: 1919: 1902: 1898: 1882: 1878: 1868: 1852: 1847:Judged 4:4–5 1840: 1829: 1808: 1672: 1630: 1627: 1617: 1599: 1593: 1576: 1565: 1548:"ἱεροσυλίας" 1531: 1517: 1507: 1491: 1471: 1468: 1457:Köstenberger 1454: 1448: 1416: 1413: 1399: 1384: 1364: 1349:Annie Besant 1342: 1331: 1316: 1315: 1299: 1284: 1282: 1278: 1274: 1271: 1267: 1255: 1247:Aida Spencer 1244: 1225: 1205: 1186: 1182: 1170: 1137: 1126: 1112: 1084: 1080: 1053: 1049: 1023: 1010:N. T. Wright 1008: 983: 976: 965: 957: 946: 935: 921: 898:Latin Church 878:Ambrosiaster 871: 859: 844: 833: 813: 782: 766:Ambrosiaster 763: 759:Christianity 752: 742: 724: 723: 509:Wayne Grudem 459:Roger Nicole 352:Vision Forum 251:Fallen woman 222:Presbyterian 183:New feminism 71: 3635:SBL Forum. 2854:Nash, Tom. 2616:October 24, 2415:1 Timothy 2 2378:Meaning of 1805:Gender bias 1664:.Fr.102.12. 1662:Dio Cassius 1652:3 Maccabees 1639:CIG2701.9 ( 1605:αὐτο-ἕντης, 1570:.442; voc. 1528:Dio Cassius 1519:Argonautica 1430:"πρός τινα" 1356:Meaning of 1224:) [ 953:Lutheranism 924:Renaissance 874:4th century 862:Marcus Borg 614:Edith Stein 524:Douglas Moo 464:Frank Stagg 454:Paul Jewett 439:Kevin Giles 414:Egalitarian 343:Patriarchal 303:Egalitarian 67:Proverbs 31 4318:Categories 3906:Perriman, 2495:References 2370:authentein 2348:authentein 2339:authentein 2269:authentein 2227:authentian 2201:authentein 2195:authentein 2174:authentein 2080:authentein 2059:authentein 1960:authentein 1953:authentein 1935:authentein 1872:authentein 1833:authentein 1812:authentein 1768:what to do 1682:emphasised 1654:.2.29. 3. 1564:Euripides 1545:.22.14.2; 1533:Andromache 1506:Euripides 1498:Thucydides 1407:authentein 1388:authentein 1368:authentein 1221:authentein 1215:authentein 1176:autheritia 1158:authentein 1152:autodikein 1141:authentein 882:patriarchy 830:Authorship 791:, such as 654:Protestant 544:John Piper 504:John Frame 489:Don Carson 434:Gordon Fee 4264:Hymenaeus 4259:Alexander 3834:Swanson, 3272:authenteo 3068:Strelan, 2797:255776203 2387:In 2014, 2363:authentes 2354:authentes 2329:authentes 2320:authentes 2311:authenias 2302:authentes 2293:authentes 2284:authenten 2278:authentai 2260:authentas 2254:authenten 2245:authentes 2224:The word 2218:authenten 2168:didaskein 2156:authenteo 2147:authenteo 2115:authenteō 2109:authenteō 2096:authenteō 2069:authentei 2053:authentēs 2000:authenteō 1981:authenteō 1975:authenteō 1967:Responses 1923:philology 1913:authentes 1907:authentai 1893:authentes 1887:authentes 1824:prostatis 1697:αὐθεντεῖν 1677:authenteō 1631:αὐθεντ-ία 1621:authentia 1600:Agamemnon 1595:Eumenides 1591:Aeschylus 1539:"πράξεως" 1489:Euripides 1485:Herodotus 1480:αὐτοέντης 1472:αὐθέντ-ης 1462:authentes 1449:Eumenides 1446:Aeschylus 1417:αὐθεντ-έω 1374:authenteō 1359:authenteō 1347:activist 1294:Schreiner 1209:authenteō 1190:authenteo 1169:, in his 1100:Priscilla 1065:authenteō 1012:, former 932:John Knox 900:. In the 801:Priscilla 770:John Knox 499:Susan Foh 429:Greg Boyd 355:(defunct) 218:Methodist 87:Deaconess 3911:Archived 3821:Newman, 3504:(2006). 3235:Archived 2720:33126638 2544:(2003). 2452: 5 2409:See also 1857:— 1845:— 1842:decided. 1818:diakonos 1712:dominari 1543:Polybius 1487:.1.117, 1474:, ου, ὁ, 1343:British 1312:Feminist 1304:— 1234:authente 994:homilies 894:medieval 746:— 379:Feminist 281:Feminist 214:Anglican 61:Theology 35:a series 33:Part of 4296:Related 4287:Timothy 4247:Persons 3875:House, 3451:706–707 2481:Ephesus 2463:Timothy 2394:didaskō 2381:didaskō 1764:to tell 1705:Vulgate 1680:are in 1526:3.3.4, 1512:.1359, 1503:"τινός" 1500:.3.58; 1442:Scholia 1202:Lexical 1173:, uses 1104:Apollos 1102:taught 872:In his 816:Ephesus 731:of the 4272:Christ 3952:(1995) 3936:(1995) 3893:Moss, 3512: 3483: 3457: 3387: 3258: 3209: 3169: 3149: 3106: 3055: 3031: 3027: 2940: 2921: 2889: 2837: 2795: 2785: 2758: 2718: 2691: 2664: 2638: 2590: 2580: 2552: 2075: 2042:(2000) 2036:(1995) 1688:Greek 1641:Mylasa 1598:.212, 1496:.873, 1493:Rhesus 1323:sexist 1263: 1147:Moeris 1133: 1121:gnosis 1108:Phoebe 1106:, and 1096:Eunice 805:Phoebe 785:sexism 4269:Jesus 2431:Notes 1477:(cf. 1424:τινός 1338:Jesus 1196:Diana 4277:Paul 4238:2:12 3623:LSJ 3592:LSJ 3580:LSJ 3510:ISBN 3481:ISBN 3455:ISBN 3385:ISBN 3256:ISBN 3207:ISBN 3167:ISBN 3147:ISBN 3104:ISBN 3053:ISBN 2938:ISBN 2919:ISBN 2887:ISBN 2835:ISBN 2793:OCLC 2783:ISBN 2756:ISBN 2716:OCLC 2689:ISBN 2662:ISBN 2636:ISBN 2618:2021 2578:ISBN 2550:ISBN 2257:and 2180:oude 1774:NASB 1766:men 1608:cf. 1094:and 1092:Lois 1038:both 1018:only 926:and 836:Paul 803:and 789:Paul 776:and 1854:me. 1794:NET 1784:NLT 1760:CEV 1750:NIV 1740:GNB 1730:RSV 1720:KJV 1649:LXX 1451:42. 1444:to 1227:sic 934:in 868:Use 4320:: 4182:, 4062:^ 3978:^ 3941:^ 3917:, 3736:^ 3687:. 3609:. 3524:^ 3453:. 3429:33 3427:. 3399:^ 3198:^ 3188:. 3177:^ 3132:^ 2963:^ 2929:^ 2906:^ 2858:. 2791:. 2646:^ 2608:. 2586:. 2558:. 2474:c. 2467:c. 2456:c. 2449:c. 2405:. 2101:c. 2088:c. 1925:, 1916:). 1770:." 1707:: 1692:: 1684:: 1516:, 1465:: 1410:: 1287:, 1218:, 996:. 904:, 857:. 811:. 220:• 216:• 37:on 4216:e 4209:t 4202:v 3691:. 3518:. 3489:. 3463:. 3393:. 3276:' 3192:. 2862:. 2843:. 2799:. 2764:. 2737:. 2722:. 2697:. 2670:. 2620:. 2472:– 2465:( 2454:– 2447:( 1371:( 1229:? 713:e 706:t 699:v 224:) 20:)

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