appendices_word

UNPUBLISHED BOOK: GOOD ORDER IN THE CHURCH

Leslie McFall

CONTENTS

APPENDICES

APPENDIX A: 36 TRANSLATIONS OF 1 CORINTHIANS 14:33b-35

APPENDIX B: 36 TRANSLATIONS OF 1 TIMOTHY 2:11-15

APPENDIX C: "HAIR" IN THE BIBLE

APPENDIX D: "QUIETNESS" [DISPOSITION] & "SILENCE" [SOUND] IN THE GREEK BIBLE

APPENDIX E: "SUBMIT" AND "INSUBORDINATE" IN THE NEW TESTAMENT

APPENDIX F: "PERMIT'IN THE NEW TESTAMENT

APPENDIX G: AUTHENTEIN "TO RULE"

APPENDIX H: WORDS FOR "MAN"

APPENDIX I: WORDS FOR "VEIL"

APPENDIX A : 36 TRANSLATIONS OF 1 CORINTHIANS 14:33B-35

What is the correct translation of the Greek text of 1 Corinthians 14:33b-38? The Greek text reads:

ÔW" ejn pavsai" tai'" ejkklhsivai" tw'n aJgivwn, 14:34 aiJ gunai'ke" ejn tai'" ejkklhsivai" sigavtwsan, ouj ga;r ejpitrevpetai aujtai'" lalei'n: ajlla; uJpotassevsqwsan, kaqw;" kai; oJ novmo" levgei. 14:35 eij dev ti maqei'n qevlousin, ejn oi1kw/ tou;" ijdivou" a1ndra" ejperwtavtwsan, aijsxro;n gavr ejstin gunaiki ; lalei'n ejn ejkklhsiva/. 14:36 h] ajf uJmw'n oJ lovgo" tou' qeou' ejch'lqen, h] eij" uJma'" movnou" kathvnthsen… 14:37 Ei1 ti" dokei' profhvth" ei\nai h] pneumatikov", ejpiginwskevtw a} gravfw uJmi'n o{ti kurivou ejsti;n ejntolhv: 14:38 eij dev ti" ajgnoei', ajgnoei'tai.

The Interlinear Greek-English New Testament gives the following literal translation:

As in all the churches of the saints, the women in the churches let be silent; for not it is permitted to them to speak, but let them be subject, as also the law says. But if they wish to learn anything, at home the(ir) own husbands let them question; for a shame it is for a woman to speak in a church. Or from you the word of God went forth, or to you only did it reach? If anyone thinks to be a prophet or a spiritual man, let him clearly know [the] things which I write to you that of [the] Lord they are a commandment; but if anyone is ignorant, let him be ignorant.

The substance of this translation is in agreement with the following English Versions:

[1534] Tyndale's New Testament. Translated from the Greek by William Tyndale in 1534 (In a modern-spelling edition and with an introduction by Daniel Daniell). (New Haven/London: Yale University Press, 1989).

Let your wives keep silence in the congregations. For it is not permitted unto them to speak: but let them be under obedience, as saith the law. If they will learn any thing, let them ask their husbands at home. For it is a shame for women to speak in the congregation. Sprang the word of God from you? Either came it unto you only? If any man think himself a prophet either spiritual: let him understand, what thing I write to you. For they are the commandments of the Lord. But if any man be ignorant, let him be ignorant.

[1611] The Holy Bible. The Authorised Version (London, 1611).

Let your women keep silence in the churches: for it not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church. What? came the word of God out from you? or came it unto you only? If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord. But if any man be ignorant, let him be ignorant.

[1862] Young's Literal Translation of the Holy Bible (London: Pickering & Inglis, 1862).

Your women in the assemblies let them be silent, for it hath not been permitted to them to speak, but to be subject, as also the law saith; and if they wish to learn anything, at home their own husbands let them question, for it is a shame to woman to speak in an assembly.

From you did the word of God come forth? or to you alone did it come? if any one doth think to be a prophet, or spiritual, let him acknowledge the things that I write to you&emdash;that of the Lord they are commands; and if any one is ignorant&emdash;let him be ignorant;

[1872] Joseph B. Rotherham, The New Testament Newly Translated from the Text of Tregelles; and Critically Emphasised (London: S. Bagster, 1872).

Let the wives, in the assemblies, keep silence; for it is not permitted them to be speaking, but let them be in submission, according as even the law says. But if anything they are wishing to learn,&emdash;at home&emdash;their own husbands let them question; for it is a shame for a wife to be speaking in an assembly. Or, from you did the word of God go out? or, unto you only did it extend? If any one imagines he is a prophet, or spiritual, let him acknowledge what things I am writing to you, that they are [the] Lord's commandment; but, if any one is ignorant, let him be ignorant.

[1881] The Holy Bible. The Revised Version (London, 1881).

Let the women keep silence in the churches: for it is not permitted unto them to speak; but let them be in subjection, as also saith the law. And if they would learn anything, let them ask their own husbands at home: for it is shameful for a woman to speak in the church. What? was it from you that the word of God went forth? or came it unto you alone? If any man thinketh himself to be a prophet, or spiritual, let him take knowledge of the things which I write unto you, that they are the commandment of the Lord. But if any man is ignorant, let him be ignorant.

[1883] Ferrar Fenton, The New Testament in Modern English (London: S. W. Partridge, [1883]).

Let your women keep silent in the assemblies; for it is not permitted to them to speak. On the contrary, they should be obedient, as stated in the law. But if they wish to learn, they should ask their husbands in their own homes; for it is scandalous for women to speak in an assembly. Did the purpose of God proceed from you? Or was it only received by you? If any one imagine himself to be an orator, or inspired, he should recognise what I write to you, that it is an order of the Lord. But if any disregards it, let him disregard it.

[1901] Holy Bible. American Standard Version (New York: Thomas Nelson, 1901).

As in all the churches of the saints, let the women keep silence in the churches: for it is not permitted unto them to speak; but let them be in subjection, as also saith the law. And if they would learn anything, let them ask their own husbands at home: for it is shameful for a woman to speak in the church. What? was it from you that the word of God went forth? or came it unto you alone? If any man thinketh himself to be a prophet, or spiritual, let him take knowledge of the things which I write unto you, that they are the commandment of the Lord. But if any man is ignorant, let him be ignorant.

[1902] The Twentieth Century New Testament (London: Horace Marshall & Son, 1902).

Married women should remain silent at the meeting of the Church, for they are not allowed to speak in public; but they must take a subordinate place, as the Law itself says. If they want information on any point, they should ask their husbands about it at home, for it is disgraceful for a married woman to speak at a meeting of the Church. Did God's message to the world originate with you? or did it find its way to none but you?

If any one thinks he has "prophetic" or spiritual gifts, he should recognize that what I am saying to you is a command from the Lord. Any one who disregards it may be disregarded.

[1908] Richard Francis Weymouth, The New Testament in Modern Speech (London: James Clarke, 1908).

Let married women be silent in the churches, for they are not permitted to speak. They must be content with a subordinate place, as the Law also says; and if they wish to ask questions, they should ask their own husbands at home; for it is disgraceful for a married woman to speak at a church assembly.

Was it from you that God's Message first went forth, or is it to you only that it has come?

If any one deems himself to be a prophet or a man with spiritual gifts, let him recognise as the Lord's command all that I am now writing to you. But if any one is ignorant, let him be ignorant.

F'n. Married women] One word in the Greek&emdash;the same as that often rendered simply "women." xi. 1-16 proves that Paul did not order all women to be silent at meetings of the church. The reference to "husbands" in verse 35 also shows that "married women" is the correct rendering here. Cp. 1 Tim. ii. 11, 12, 12, n.

F'n. Let him &c.] Let this furnish a test whether he really has the Spirit, or not. Or perhaps the sense is "let him fully understand that these rules I am laying down are from the Lord."

F'n. Let him be ignorant] V. 1. "he is not known." The sense of the entire verse will then be "But if any man does not know the Lord's voice when he hears it, he is one of those to whom, on the last day, the Lord will say, 'I do not know you.'"

[1913] The Moffatt Translation of the Bible (London: Hodder and Stoughton, 1913, revised 1935).

[vv. 37-40 are placed before vv. 33b-36] [37] If anyone considers himself a prophet or gifted with the Spirit, let him understand that what I write to you is a command of the Lord. [38] Anyone who disregards this will himself be disregarded. . . . [vv. 39-40 continue here] . . . [33b] As is the rule in all churches of the saints, women must keep quiet at gatherings of the church. They are not allowed to speak; they must take a subordinate place, as the Law enjoins. If they want any information, let them ask their husbands at home; it is disgraceful for a woman to speak in church. You challenge this rule? Pray, did God's word start from you? Are you the only people it has reached?

[1930] Concordant Version. The Sacred Scriptures (Los Angeles, CAL: The Concordant Pub. Concern, 1930 (1st ed. 1926, 1955, 1977).

Let the women in the ecclesias be hushing, for it is not permitted to them to be talking, but let them be subject, according as the law also is saying. Now, if they want to learn anything, let them be inquiring of their own husbands at home, for it is a shame for a woman to be talking in the ecclesia. Or came the word of God out from you? Or attains it to you only? If anyone presumes to be a prophet or spiritual, let him be recognizing that what I am writing to you is a precept of the Lord. Now if anyone is ignorant, let him be ignorant!

F'n. "Now if anyone . . . !" (14:38) is the apostle's indignant protest to those who presume to oppose these words.

[1931] The Bible. An American Translation (Old Testament by J. M. Powis Smith; New Testament by Edgar J. Goodspeed; Chicago, ILL: University of Chicago Press, 1931).

Women are to keep quiet in church, for they are not allowed to speak. They must take a subordinate place, just as the Law says. If they want to find out about anything, they should ask their husbands at home, for it is disgraceful for a woman to speak in church. Did God's message start from you Corinthians? Or are you the only people it has reached?

If anyone claims to be inspired to preach, or to have any other spiritual endowment, let him understand that what I am writing you is a command from the Lord. If anyone pays no attention to it, pay no attention to him.

[1933] Holy Bible From the Ancient Eastern Text (San Francisco: Harper & Row, 1933). George M. Lamsa's Translations From the Aramaic of the Peshitta.

Let your women keep silent in the church for they have no permission to speak; but they are to be under obedience as is said in the law. And if they wish to learn anything, let them ask their husbands at home; for it is a shame for women to speak in the church. What? Did the word of God come from you? Or did it come for you only? If any one among you thinks he is a prophet or that he is inspired by the Spirit, let him acknowledge that these things that I write to you are the commandments of our Lord. But if any man be ignorant, let him be ignorant.

[1945] The Holy Bible. Knox Version (London: Burns and Oates, 1945; 2d ed. 1957).

And women are to be silent in the churches; utterance is not permitted to them; let them keep their rank, as the Law tells them: if they have any question to raise, let them ask their husbands at home. That a woman should make her voice heard in the church is not seemly. Tell me, was it from you that God's word was sent out? Are you the only people it has reached? If anyone claims to be a prophet, or to have spiritual gifts, let him prove it by recognizing that this message of mine to you is God's commandment. If he does not recognize it, he himself shall receive no recognition.

F'n. 3. "He himself shall receive no recognition," possibly in the congregation, but more probably in the sight of God (cf. 13. 12 above). Some Greek manuscripts read "let him go on in his ignorance."

[1949] The Bible in Basic English (Cambridge: University Press, 1949. New Testament pub. in 1941).

Let women keep quiet in the churches: for it is not right for them to be talking; but let them be under control, as it says in the law. And if they have a desire for knowledge about anything, let them put questions to their husbands privately: for talking in the church puts shame on a woman. What? was it from you that the word of God went out? or did it only come in to you? If any man seems to himself to be a prophet or to have the Spirit, let him take note of the things which I am writing to you, as being the word of the Lord. But if any man is without knowledge, let him be so.

[1952] The Holy Bible. Revised Standard Version (Glasgow: Collins, 1946-1952; 2d ed. 1971).

As in all the churches of the saints, the women should keep silence in the churches. For they are not permitted to speak, but should be subordinate, as even the law says. If there is anything they desire to know, let them ask their husbands at home. For it is shameful for a woman to speak in church. What! Did the word of God originate with you, or are you the only ones it has reached?

If anyone thinks that he is a prophet, or spiritual, he should acknowledge that what I am writing to you is a command of the Lord. If anyone does not recognise this, he is not recognised.

[1952] Charles Kingsley Williams, The New Testament: A New Translation in Plain English (London: SPCK, 1952).

Let the women be silent in meetings of the church. They are not permitted to speak; they must be under direction, as the law says. If they wish to learn anything, let them ask their husbands at home; for it is a disgraceful thing for a woman to speak in a meeting of the church.

What! Was it from you that the word of God came? or is it you alone that it has reached?

If any man thinks himself to be a prophet or spiritual, let him take notice that what I write to you is the commandment of the Lord. If any man takes no notice of this, no notice will be taken of him.

[1956] Hugh J. Schonfield, The Authentic New Testament (London: Dennis Dobson, 1956).

As is the practice in all the communities of the saints let the married women keep silence in the communities; for they are not entitled to speak, being in a subordinate position, as also the Law says. If there is anything they wish to learn let them consult their husbands at home, for it is indecorous for married women to speak at meetings.

Did the Message of God go out from you, or did it in fact come to you? If anyone regards himself as a prophet or medium let him acknowledge that what I am writing to you is a commandment of the Master. If anyone is ignorant, however, let him be ignorant.

[1958] The Amplified Bible (Grand Rapids: Zondervan Pub. House, 1958, 1987).

As [is the practice] in all the churches of the saints (God's people), 34 The women should keep quiet in the churches, for they are not authorized to speak, but should take a secondary and subordinate place, just as the Law also says. [Gen. 3:16] But if there is anything they want to learn, they should ask their own husbands at home, for it is disgraceful for a woman to talk in church [for her to usurp and exercise authority over men in the church]. What! Did the word of the Lord originate with you [Corinthians], or has it reached only you? If anyone thinks and claims that he is a prophet [filled with and governed by the Holy Spirit of God and inspired to interpret the divine will and purpose in preaching or teaching] or has any other spiritual endowment, let him understand (and recognize and acknowledge) that what I am writing to you is a command of the Lord. But if anyone disregards or does not recognize [that it is a command of the Lord] he is disregarded and not recognized [he is one whom God knows not].

[1959] J. B. Phillips. The New Testament in Modern English (Glasgow: Collins, 1959).

Let women be silent in church; they are not allowed to speak. They must submit to this regulation, as the Law itself instructs. If they have any questions to ask they must ask their husbands at home, for there is something indecorous about a woman's speaking in church.

Do I see you questioning my instructions? Are you beginning to imagine that the Word of God originated in your church, or that you have a monopoly of God's truth? If any of your number thinks himself a true preacher and a spiritually-minded man, let him recognise that what I have written is by divine command! As for those who don't know it, well, we must just leave them in ignorance.

[1959] The Holy Bible. The Berkeley in Modern English (Grand Rapids: Zondervan Pub. House, 1959).

v. 34 As in all the meetings of the saints, the women shall keep silent in the churches, for they are not allowed to talk. Instead, they must, as the Law says, take a secondary place. If they wish to learn something, let them inquire of their own husbands at home; for it is improper for a woman to talk in meeting. Or did God's message get its start from you: or did it come to you alone?

If anyone considers himself a prophet or inspired, let him understand that what I write you is the Lord's injunction; but if anyone disregards it, he is disregarded.

Footnote (s) In Greek cities female publicity suggested loose morals; women as public speakers could not in those days advance Christianity.

[1961] The New Testament. An expanded translation, by Kenneth S. Wuest (Grand Rapids: Wm B. Eerdmans, 1961).

As in all the local assemblies of the saints, let the women be keeping silent, for they are not permitted to be speaking, but let them be putting themselves in the place of subjection and obedience, even as also the law says. Now, assuming that they are desirous of learning something, let them be asking their own husbands at home, for it is a disgrace for a woman to be speaking in the local assembly. Or is it from you that the word of God went forth? Or to you only did it reach? Assuming that anyone thinks that he is a prophet or spiritual, let him recognize that the things which I am writing to you are the Lord's commandment. But assuming that he is ignorant [of the fact that Paul is inspired], he is being disregarded.

[1962] Kenneth J. Taylor, Living Letters. The Paraphrased Epistles (Wheaton, ILL: Tyndale House Pubs., 1962).

Women should be silent during the church meetings. They are not to take part in the discussion. They are to obey and not to teach, as the Scriptures also command. If they have any questions to ask, let them ask their husbands at home, for it is wrong for women to express their opinions in church meetings.

You disagree? And do you think that the knowledge of God's will begins and ends with you Corinthians? Well, you are mistaken! You who claim to have the gift of prophecy or any other spiritual ability from the Holy Spirit should be the first to realize that what I am saying is a commandment from God Himself. But if anyone still disagrees&emdash;well, we will leave him in his ignorance.

F'n. [to teach] literally: "They are not authorized to speak." They were permitted to pray and prophesy (1 Cor 11:5), apparently in public meetings, but not to teach men (1 Tim 2:12).

[1968] The Jerusalem Bible (London: Darton, Longman & Todd, 1968).

As in all the churches of the saints, women are to remain quiet at meetings since they have no permission to speak; they must keep in the background as the Law itself lays it down. If they have any questions to ask, they should ask their husbands at home: it does not seem right for a woman to raise her voice at meetings.

Do you think the word of God came out of yourselves? Or that it has come only to you? Anyone who claims to be a prophet or inspired ought to recognise that what I am writing to you is a command of the Lord. Unless he recognises this, you should not recognise him.

[1970] The New American Bible (New York: P. J. Kennedy & Sons, 1970).

According to the rule observed in all the assemblies of believers, women should keep silent in such gatherings. They may not speak. Rather, as the law states, submissiveness is indicated for them. If they want to learn anything, they should ask their husbands at home. It is a disgrace when a woman speaks in the assembly. Did the preaching of God's word originate with you? Are you the only ones to whom it has come?

If anyone thinks he is a prophet or a man of the Spirit, he should know that what I have written you is the Lord's commandment. If anyone ignores it, he in turn should be ignored.

[1970] The New English Bible (Cambridge: University Press, 1970).

As in all congregations of God's people, women should not address the meeting. They have no license to speak, but should keep their place as the law directs. If there is something they want to know, they can ask their own husbands at home. It is a shocking thing that a woman should address the congregation.

Did the word of God originate with you? Or are you the only people to whom it came? If anyone claims to be inspired or a prophet, let him recognize that what I write has the Lord's authority. If he does not acknowledge this, God does not acknowledge him.

F'n b. Some witnesses read If he refuses to recognize this, let him refuse!

[1971] King James II Version of the Bible (Jay Green. Byron Centre, Michigan: Associated Publishers and Authors, 1971).

Let your women be silent in the churches, for it is not permitted to them to speak, but to be in subjection, even as the Law also says. But if they desire to learn anything, let them ask their own husbands at home&emdash;for it is a shame for women to speak in church. For did the word of God come out from you? Or did it come only to you? If anyone thinks to be a prophet, or to be spiritual, let him recognize these things I write to you, that they are commands of the Lord. But if any are ignorant, let him be ignorant.

[1971] The Living Bible Paraphrased (London: Coverdale House Publishers, 1971).

Women should be silent during the church meetings. They are not to take part in the discussion, for they are subordinate to men as the Scriptures also declare. If they have any questions to ask, let them ask their husbands at home, for it is improper for women to express their opinions in church meetings.

You disagree? And do you think that the knowledge of God's will begins and ends with you Corinthians? Well, you are mistaken! You who claim to have the gift of prophecy or any other special ability from the Holy Spirit should be the first to realize that what I am saying is a commandment from the Lord himself. But if anyone still disagrees&emdash;well, we will leave him in his ignorance.

F'n e. Literally, "They are not authorized to speak." They are permitted to pray and prophesy (1 Cor. 11:5), apparently in public meetings, but not to teach men (1 Tim 2:12).

F'n f. Or, "if he disagrees, ignore his opinion."

[1972] J. B. Phillips. The New Testament in Modern English (London: Collins, 1972). (Revisions are underlined, see first edition 1959)

Let women be silent in church; they are not allowed to speak. They must submit to this regulation, as the Law itself instructs. If they have questions to ask they must ask their husbands at home, for there is something improper about a woman's speaking in church.

Are you beginning to imagine that the Word of God originated in your church, or that you have a monopoly of God's truth? If any of your number thinks himself a true preacher and a spiritually-minded man, let him recognise that what I have written is by divine command! If a man does not recognise this he himself should not be recognised.

[1976] Good News Bible. Today's English Version (Glasgow: Collins, 1976).

As in all the churches of God's people, the women should keep quiet in the meetings. They are not allowed to speak; as the Jewish Law says, they must not be in charge. If they want to find out about something, they should ask their husbands at home. It is a disgraceful thing for a woman to speak in church.

Or could it be that the word of God came from you? Or are you the only ones to whom it came? If anyone supposes he is God's messenger or has a spiritual gift, he must realize that what I am writing to you is the Lord's command. But if he does not pay attention to this, pay no attention to him.

[1978] The Holy Bible New International Version (London: Hodder and Stoughton, 1978).

As in all the congregations of the saints, women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the Law says. If they want to enquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church. Did the word of God originate with you? Or are you the only people it has reached?

If anybody thinks he is a prophet or spiritually gifted, let him acknowledge that what I am writing to you is the Lord's command. If he ignores this, he himself will be ignored.

F'n h. Some manuscripts this, let him ignore this.

[1988] The New Testament: A Translation by William Barclay (London: Arthur James, 1988, new edition).

Following the custom of all the congregations of God's people, the women must remain silent at the meetings of the congregation. They are not permitted to speak. They must remain in the subordinate position which the Jewish law assigns to them. If they wish to find out about anything, they must put their questions to their own husbands at home, for it is quite improper for a woman to speak at a meeting of the congregation. Did the word of God originate from you? Or, are you the only people to whom it came?

If anyone claims prophetic or special inspiration, he must realize that what I write is a commandment of the Lord. If he refuses to recognize this, he is himself not to be recognized.

[1989] The Holy Bible. New Revised Standard Version (New York: Oxford University Press, 1989).

(As in all the churches of the saints, women should be silent in the churches. For they are not permitted to speak, but should be subordinate, as the law also says. If there is anything they desire to know, let them ask their husbands at home. For it is shameful for a woman to speak in church. Or did the word of God originate with you? Or are you the only ones it has reached?)

Anyone who claims to be a prophet, or to have spiritual powers, must acknowledge that what I am writing to you is a command of the Lord. Anyone who does not recognize this is not to be recognized.

[1989] The Revised English Bible (Cambridge: University Press, 1989).

As in all congregations of God's people, women should keep silent at the meeting. They have no permission to talk, but should keep their place as the law directs. If there is something they want to know, they can ask their husbands at home. It is a shocking thing for a woman to talk at the meeting.

Did the word of God originate with you? Or are you the only people to whom it came? If anyone claims to be inspired or a prophet, let him recognise that what I write has the Lord's authority. If he does not acknowledge this, his own claim cannot be acknowledged.

[1989] Heinz W. Cassirer, God's New Covenant. A New Testament Translation (Grand Rapids: W. B. Eerdmans, 1989).

As for women, they should keep silent when the congregations are assembled. Utterance is not permitted to them. No, it is their duty to submit themselves, as the law also says. And if there be any questions on which they wish to be informed, let them ask their husbands at home. It is a disgraceful thing that a woman should make her voice heard in a meeting of the congregation. If you have any doubts about this, is it perhaps that you suppose that God's word came forth from you yourselves, that you are the only people it has reached?

If anyone considers himself to be a prophet or a man endowed with spiritual gifts, let him acknowledge that what I am writing to you are words of command from the Lord. And should someone be in ignorance of that, let him remain in his ignorance.

[1993] The Message. The New Testament in Contemporary Language (Colorado: Navpress, 1993).

Wives must not disrupt worship, talking when they should be listening, asking questions that could be more appropriately be asked of their husbands at home. God's Book of the law guides our manners here. Wives have no license to use the time of worship for unwarranted speaking. Do you&emdash;both women and men&emdash;imagine that you're a sacred oracle determining what's right and wrong? Do you think everything revolves around you?

If any one of you thinks God has something for you to say or has inspired you to do something, pay close attention to what I have written. This is the way the Master wants it. If you won't play by these rules, God can't use you. Sorry.

[1996] Holy Bible. New Living Translation (Wheaton, ILL.; Tyndale House Pubs., 1996).

Women should be silent during the church meetings. It is not proper for them to speak. They should be submissive, just as the law says. If they have any questions to ask, let them ask their husbands at home, for it is improper for women to speak in church meetings.

Do you think that the knowledge of God's word begins and ends with you Corinthians? Well, you are mistaken! If you claim to be a prophet or think you are very spiritual, you should recognize that what I am saying is a command from the Lord himself. But if you do not recognize this, you will not be recognized.

F'n. Some manuscripts place verses 34-35 after 14:40.

F'n. Some manuscripts read If you are ignorant of this, stay in your ignorance.

F'n. The phrase as in all the churches could be joined to the beginning of 14:34.

F'n. Some manuscripts place verses 34-35 after 14:40.

According to those who oppose the silence of women in Christ's Church the above versions are all false translations of the Greek. They would replace these translations with something like the following:

Rather than chatter in the meetings, which is not allowed, encourage the ladies to be still and attentive, as the Torah describes, and if there is anything particular that they are keen to follow up encourage them to discuss the issues with their husbands back in home. It is actually embarrassing when a woman chatters in the middle of a meeting.

As in all the communities of the saints, women should keep silent in the community assemblies; indeed, they are not permitted (by the existing code) to speak. They should rather submit themselves, as the Jewish tradition decrees. However, should they wish to inform themselves about something, they should inquire of their men at home; for it is offensive to have a woman speak her mind in public. Has the word of God gone out from you, or have you only received it?

APPENDIX B : 36 TRANSLATIONS OF 1 TIMOTHY 2:11-15

What is the correct translation of the Greek text of 1 Timothy 2:11-15? The Greek text reads:

2:11 gunh; ejn hJsuxiva/ manqanevtw ejn pavsh/ uJpotagh'/: 2:12 didavskein de; gunaiki; oujk ejpitrevpw, oujde; aujqentei'n ajndrov", ajll ei\nai ejn hJsuxiva/. 2:13 Ada;m ga;r prw'to" ejplavsqh, ei\ta Eu{a: 2:14 kai; Ada;m oujk hjpathvqh, hJ de; gunh; ejcapathqei'sa ejn parabavsei gevgonen. 2:15 swqhvsetai de; dia; th'" teknogoniva", eja;n meivnwsin ejn pivstei kai; ajgavph/ kai; aJgiasmw'/ meta; swfrosuvnh".

The Interlinear Greek-English New Testament gives the following literal translation:

A woman in silence let learn in all subjection; I do not permit a woman to teach, nor to exercise authority of(over) a man, but to be in silence. For Adam first was formed, then Eve. And Adam was not deceived, but the woman being deceived has become in transgression; but she will be saved through the(her) childbearing, if they remain in faith and love and sanctification with sobriety.

In 1 Timothy 4:3 Paul opposes those who were forbidding women to marry probably on the grounds that childbearing was cursed by God in Genesis 3:16. The theological reasoning was if Christian virgins avoided childbearing then they would never experience the curse of God in their pure bodies. Another way to capture Paul's thought here is to translate it as, "But she shall be saved&emdash;despite the [curse associated with] childbearing&emdash;if they remain in faith, etc." Or: "But she shall be saved&emdash;through the [cursed] childbearing&emdash;if they remain in faith, etc." Paul appears to be combating a contemporary view that women who go through the cursed experience of childbearing will not be saved, because they have willingly put themselves under God's curse. This view took the form of "forbidding [Christian virgins] to marry" (4:3). In 5:14 Paul encourages "the young women to marry, to bear children, to be mistress of the house, to give no occasion to the opposer to revile. . ." as the prime purpose for their existence, in other words he has the headship of man in view throughout: woman was made for man, not to live apart from him, but to be his helpmeet. The teaching of "forbidding to marry" was a direct challenge to the headship of man because it kept man apart from woman and prevented the natural union of two becoming one flesh.

To be rejected is the view that this text is part of a package of salvation conditional on entering the marriage state and refusing all unnatural methods of birth control, "The promise is that she would be saved through the raising of children rather than following her secular sisters who used contraception and/or abortions to avoid becoming a mother and to pursue instead adulterous dalliances&emdash;hence the reference to remaining in holiness."

My own understanding and translation of v. 15 is: "She shall be saved [going] through the [cursed] childbearing [and not by avoiding it on religious grounds] if they continue in faith, and love and sanctification with sobriety."

There can be no suggestion that salvation is by means of childbearing, as if a woman could be saved by works. That would contradict Paul's teaching that we are saved by faith followed by acts of faith. The background to Paul's teaching is the Divine curse put on childbearing in Genesis 3:16. This curse seems to have been taken seriously to the extent that in order to avoid it marriage was forbidden. Paul says, "No, go ahead and marry as normal, and, as you enter into childbearing continue to live a life of faith, love and sanctification with sobriety. This is the Way for women." Verse 15, then, is Paul's counter to the scare-mongering of some heretical teachers who are forbidding women to marry.

Other translations are:

Let the woman learn in silence with all subjection. I suffer not a woman to teach, neither to have authority over a man: but for to be in silence. For Adam was first formed, and then Eve. Also Adam was not deceived, but the woman was deceived, and was in transgression. Notwithstanding through bearing of children they shall be saved, so they continue in faith, love and holiness with discretion.

[1611] The Holy Bible. The Authorised Version (1611).

Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression. Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.

[1862] Young's Literal Translation of the Holy Bible (London: Pickering & Inglis, 1862).

Let a woman in quietness learn in all subjection, and a woman I do not suffer to teach, nor to rule a husband, but to be in quietness, for Adam was first formed, then Eve, and Adam was not deceived, but the woman, having been deceived, into transgression came, and she shall be saved through the child-bearing, if they remain in faith, and love, and sanctification, with sobriety.

[1872] Joseph B. Rotherham, The New Testament Newly Translated from the Text of Tregelles; and Critically Emphasised (London: S. Bagster, 1872).

Let a woman in quietness be learning, in all submission: but I am not permitting a woman to be teaching, nor yet to have authority over a man, but to be in quietness. For Adam first was formed; afterwards Eve; and Adam was not deceived; but the woman, being completely deceived, has come to be in transgression. Yet she shall be saved through the child-bearing,&emdash;if perchance they abide in faith and love and holiness with sobermindedness.

[1881] The Holy Bible. The Revised Version (London, 1881).

Let a woman learn in quietness with all subjection. But I permit not a woman to teach, nor to have dominion over a man, but to be in quietness. For Adam was first formed, then Eve; and Adam was not beguiled, but the woman being beguiled hath fallen into transgression: but she shall be saved through the childbearing, if they continue in faith and love and sanctification with sobriety.

[1883] Ferrar Fenton, The New Testament in Modern English (London: S. W. Partridge, [1883]).

Let a woman learn in silence with all obedience. And I entrust not a woman to teach or to dominate a man; but, on the contrary, to be quiet. For Adam was formed first, Eve second. And Adam was not deceived, but the woman came into transgression through being completely deceived; but she will be saved because of the child-bearing, if she continues in faith, and love, and purity, with modesty.

[1901] Holy Bible. American Standard Version (New York: Thomas Nelson, 1901).

Let a woman learn in quietness with all subjection. But I permit not a woman to teach, nor to have dominion over a man, but to be in quietness. For Adam was first formed, then Eve: and Adam was not beguiled, but the woman being beguiled hath fallen into transgression: but she shall be saved through her child-bearing, if they continue in faith and love and sanctification with sobriety.

Margin: Or, through the childbearing.

[1902] The Twentieth Century New Testament (London: Horace Marshall & Son, 1902).

Women should listen quietly to their teachers, and always show them deference. I do not consent to women becoming teachers, or exercising authority over men; they ought to be quiet. It was Adam who was formed first, not Eve. And it was not Adam who was deceived; it was the woman who was so completely deceived that she fell into sin. But women will find their salvation in motherhood, if they never abandon faith, love, or holiness, and continue to behave with modesty. This teaching is reliable.

[1913] The Moffatt Translation of the Bible (London: Hodder and Stoughton, 1913, revised 1935).

A woman must listen quietly in church and be perfectly submissive; I allow no woman to teach or dictate to men, she must keep quiet. For Adam was created first, then Eve; and Adam was not deceived, it was Eve who was deceived and who fell into sin. However, women will get safely through child-birth, if they continue to be faithful and loving and holy as well as unassuming.

[1930] Concordant Version. The Sacred Scriptures (Los Angeles, CAL: The Concordant Pub. Concern, 1930 (1st ed. 1926, 1955, 1977).

Let a woman be learning in quietness with all subjection. Now I am not permitting a woman to be teaching, neither to be domineering over a man, but to be quiet (for Adam was first moulded, thereafter Eve, and Adam was not seduced, but the woman, being deluded has come to be in the transgression). Yet she shall be saved through the bearing of children, should they be remaining in faith and love and holiness with sanity.

[1931] The Bible. An American Translation (Old Testament by J. M. Powis Smith; New Testament by Edgar J. Goodspeed; Chicago, ILL: University of Chicago Press, 1931).

Women must listen quietly in church and be perfectly submissive. I do not allow women to teach or to domineer over men; they must keep quiet. For Adam was formed first, and then Eve; and it was not Adam who was deceived, it was the woman who was deceived and fell into sin. But they will be saved through motherhood, if they continue to have faith and to be loving and holy, and sensible as well. This is a trustworthy saying.

[1933] Holy Bible From the Ancient Eastern Text (San Francisco: Harper & Row, 1933). George M. Lamsa's Translations From the Aramaic of the Peshitta.

Let the woman learn in silence with all subjection. I do not think it seemly for a woman to debate publicly or otherwise usurp the authority of men, but she should be silent. For Adam was formed first, then Eve. And Adam was not deceived, but the woman was deceived and she transgressed the law. Nevertheless, if her posterity continue in faith and have holiness and chastity, she will live through them.

[1945] The Holy Bible. Knox Version (London: Burns and Oates, 1945; 2d ed. 1957).

Women are to keep silence, and take their place, with all submissiveness, as learners; a woman shall have no leave from me to teach, and issue commands to her husband; her part is to be silent. It was Adam that was created first, and Eve later, nor was it Adam that went astray; woman was led astray, and was involved in transgression. Yet woman will find her salvation in child-bearing, if she will but remain true to faith and love and holy living.

F'n 3. The Latin here has "in the birth of children"; but the text as given in the Greek makes it equally possible to follow Theophylact (as several non-Catholic commentators do), and translate "in the Child-bearing." Woman, here considered as a single race, has been re-established since the fall of Eve by the obedience of the Blessed Virgin, as is commonly recognized by the Church from St Irenaeus onwards. "If she will but remain" is "if they will but remain" in the Greek; the plural being substituted for the singular to show that the statement is made about womanhood generally.

[1949] The Bible in Basic English (Cambridge: University Press, 1949).

Let a woman quietly take the place of a learner and be under authority. In my opinion it is right for a woman not to be a teacher, or to have rule over a man, but to be quiet. For Adam was first formed, then Eve; and Adam was not taken by deceit, but the woman, being tricked, became a wrong-doer. But if they go on in faith and love and holy self-control, she will be kept safe at the time of child-birth.

[1952] The Holy Bible. Revised Standard Version (Glasgow: Collins, 1946-1952; 2d ed. 1971).

Let a woman learn in silence with all submissiveness. I permit no woman to teach or to have authority over men; she is to keep silent. For Adam was formed first, then Eve; and Adam was not deceived, but the woman was deceived and became a transgressor. Yet woman will be saved through bearing children, if she continues in faith and love and holiness, with modesty.

[1952] Charles Kingsley Williams, The New Testament: A New Translation in Plain English (London: SPCK, 1952).

A woman must learn silently and humbly. I permit no woman to teach or rule over the man; she must be silent. For Adam was formed first, Eve afterwards; and Adam was not deceived; the woman was deceived and fell into sin; but woman shall be saved by child-bearing, if she continues in faith and love and holiness with modesty.

[1956] Hugh J. Schonfield, The Authentic New Testament (London: Dennis Dobson, 1956).

Let a wife learn passively with complete submissiveness. I do not permit a wife to teach, nor to exercise a husband's prerogative, but to be passive. For Adam was formed first, and then Eve. And it was not Adam who was beguiled, but the woman being completely beguiled fell into transgression. Yet she shall be saved by childbearing, provided the couple remain faithful, affectionate and devoted, and also practice moderation.

F'n. Gen. iii. 16.

[1957] The Holy Bible. Knox Version (London: Burns and Oates, 1945; 2d ed. 1957).

Margin: The Latin here has "in the birth of children"; but the text as given in the Greek makes it equally possible to follow Theophylact (as several non-Catholic commentators do), and translate "the Child-bearing." Woman, here considered as a single race, has been re-established since the fall of Eve by the obedience of the Blessed Virgin, as is commonly recognized by the Church from St. Irenaeus onwards. "If she will but remain" is "if they will but remain" in the Greek; the plural being substituted for the singular to show that the statement is made about womanhood generally.

[1958] The Amplified Bible (Grand Rapids: Zondervan Pub. House, 1958, 1987).

Let a woman learn in quietness, in entire submissiveness. I allow no woman to teach or to have authority over men: she is to remain in quietness and keep silence [in religious assemblies]. For Adam was first formed, then Eve; [Gen. 2:7, 21, 22.] And it was not Adam who was deceived, but [the] woman who was deceived and deluded and fell into transgression. [Gen. 3:1-6] Nevertheless [the sentence put upon women of pain in motherhood does not hinder their souls' salvation, and] they will be saved [eternally] if they continue in faith and love and holiness with self-control, [saved indeed] through the Child-bearing or by the birth of the divine Child.

[1959] J. B. Phillips. The New Testament in Modern English (Glasgow: Collins, 1959). (See revised edition, 1972)

A woman should learn quietly and humbly. Personally, I don't allow women to teach, nor do I ever put them in positions of authority over men&emdash;I believe their role is to be receptive. (My reasons are that man was created before woman. Further, it was Eve and not Adam who was first deceived and fell into sin. Nevertheless I believe that women will come safely through child-birth if they maintain a life of faith, love, holiness and gravity.)

[1959] The Holy Bible. The Berkeley in Modern English (Grand Rapids: Zondervan Pub. House, 1959).

A woman shall quietly learn with complete submission. I do not allow a woman to teach, neither to domineer over a man; instead, she is to keep still. For Adam was first formed; then Eve. And Adam was not deceived, but the woman, deluded as she was, experienced the transgression. She will, however, be kept safe through the child-bearing, if with self-control she continues in faith and love and consecration.

F'n (h) Or, she shall be saved through the birth of the Child.

[1961] The New Testament. An expanded translation, by Kenneth S. Wuest (Grand Rapids: Wm B. Eerdmans, 1961).

Let a woman be learning in silence with every subjection. Moreover, I do not permit a woman to be a teacher [in an official position exercising authority over the man in matters of Church doctrine or discipline], neither to exercise authority over a man, but to be in silence, for Adam first was moulded, then Eve, and Adam was not deceived, but the woman, having been completely hoodwinked, has fallen into transgression. Yet she shall be saved [in the sense of sanctifying, salutary influences in her spiritual life through the pains of childbirth] in her childbearing if they continue in faith and love and holiness accompanied by sober-mindedness.

[1962] Kenneth J. Taylor, Living Letters. The Paraphrased Epistles (Wheaton, ILL: Tyndale House Pubs., 1962).

Women should listen and learn quietly and humbly. I never let women teach men or lord it over them. Let them be silent in your church meetings. Why? Because God made Adam first, and afterwards He made Eve. And Adam was not fooled by Satan, but Eve was, and sinned as a result. So God sent pain and sorrow to women when their children were born, but He will save their souls if they trust in Him, living quiet, good and loving lives.

[1968] The Jerusalem Bible (London: Darton, Longman & Todd, 1968).

During instruction a woman should be quiet and respectful. I am not giving permission for a woman to teach or to tell a man what to do. A woman ought not to speak, because Adam was formed first and Eve afterwards, and it was not Adam who was led astray but the woman who was led astray and fell into sin. Nevertheless, she will be saved by childbearing, provided she lives a modest life and is constant in faith and love and holiness.

[1970] The New American Bible (New Jersey: St. Anthony Guild Press, 1970; New York: P. J. Kennedy & Sons, 1970).

A woman must listen in silence and be completely submissive. I do not permit a woman to act as teacher, or in any way to have authority over a man; she must be quiet. For Adam was created first, Eve afterward; moreover, it was not Adam who was deceived but the woman. It was she who was led astray and fell into sin. She will be saved through childbearing, provided she continues in faith and love and holiness&emdash;her chastity, of course, being taken for granted.

Margin. Women are not to take part in the charismatic activity of the assembly (11f; cf. 1 Cor 14, 34); their conduct there should not reflect authority but the role of man's helpmate (v 13; cf Gn 2, 18), thus reversing the relationship of Eve to Adam (v 14; cf. Gn 3, 6f). As long as women perform their role as wives and mothers in faith and love, their salvation is assured (v 15).

[1970] The New English Bible (Cambridge: University Press, 1970).

A woman must be a learner, listening quietly and with due submission. I do not permit a woman to be a teacher, nor must woman domineer over man; she should be quiet. For Adam was created first, and Eve afterwards; and it was not Adam who was deceived; it was the woman who, yielding to deception, fell into sin. Yet she will be saved through motherhood&emdash;if only women continue in faith, love, and holiness, with a sober mind.

[1971] King James II Version of the Bible (Byron Centre, Michigan: Associated Publishers and Authors, 1971).

Let a woman learn in silence, in all subjection. But I do not allow a woman to teach, or to exercise authority over man&emdash;but to be in silence. For Adam was formed first, then Eve. And Adam was not deceived, but the woman, being fully deceived, has come to be in transgression. But she shall be saved through the bearing of children, if they continue in faith and love and holiness, with being sensible.

[1971] The Living Bible Paraphrased (London: Coverdale House Publishers, 1971).

Women should listen and learn quietly and humbly. I never let women teach men or lord it over them. Let them be silent in your church meetings. Why? Because God made Adam first, and afterwards he made Eve. And it was not Adam who was fooled by Satan, but Eve, and sin was the result. So God sent pain and suffering to women when their children are born, but he will save their souls if they trust in him, living quiet, good, and loving lives.

[1972] J. B. Phillips, The New Testament in Modern English. Revised Edition (London: Collins, 1972). (Revisions are underlined, see first edition 1959.)

A woman should learn quietly and humbly. Personally, I don"t allow women to teach, nor do I ever put them in positions of authority over men&emdash;I believe they should be quiet. (My reasons are that man was created before woman. Further, it was Eve and not Adam who was first deceived and fell into sin. Nevertheless I believe that women will come safely through child-birth if they maintain a life of faith, love, holiness and modesty.)

[1976] Good News Bible. Today's English Version (Glasgow: Collins, 1976).

Women should learn in silence and all humility. I do not allow them to teach or to have authority over men; they must keep quiet. For Adam was created first, and then Eve. And it was not Adam who was deceived; it was the woman who was deceived and broke God's law. But a woman will be saved through having children, if she perseveres in faith and love and holiness, with modesty.

Margin. will be saved through having children; or will be kept safe through childbirth. Margin. if she perseveres; or if they persevere.

[1978] The Holy Bible New International Version (London: Hodder and Stoughton, 1978).

A woman should learn in quietness and full submission. I do not permit a woman to teach or to have authority over a man; she must be silent. For Adam was formed first, then Eve. And Adam was not the one deceived: it was the woman who was deceived and became a sinner. But women will be kept safe through childbirth, if they continue in faith, love and holiness with propriety.

[1988] The New Testament: A Translation by William Barclay (London: Arthur James, 1988, new edition).

It is a woman's duty to learn quietly and to live submissively. I do not allow a woman to teach or to have authority over men. A woman must keep quiet, for Adam was made first, then Eve. It was not Adam who was led astray. It was the woman who was led astray, and who became the victim of sin. But women will be saved by motherhood, if they continue to live faithfully and lovingly, modestly walking the way of holiness.

[1989] The Holy Bible. New Revised Standard Version (New York: Oxford University Press, 1989).

Let a woman learn in silence with full submission. I permit no woman to teach or to have authority over a man; she is to keep silent. For Adam was formed first, then Eve; and Adam was not deceived, but the woman was deceived and became a transgressor. Yet she will be saved through childbearing, provided they continue in faith and love and holiness, with modesty.

[1989] The Revised English Bible (Cambridge: University Press, 1989).

Their role is to learn, listening quietly and with due submission. I do not permit women to teach or dictate to men; they should keep quiet. For Adam was created first, and Eve afterwards; moreover it was not Adam who was deceived; it was the woman who, yielding to deception, fell into sin. But salvation for the woman will be in the bearing of children, provided she continues in faith, love, and holiness, with modesty.

[1989] Heinz W. Cassirer, God's New Covenant. A New Testament Translation (Grand Rapids: W. B. Eerdmans, 1989).

In learning something a woman should do so in silence showing herself submissive in every way. No woman shall have leave from me to engage in teaching or to have authority over a man. No, her part is to keep silent. It was Adam who was formed first, not Eve. Besides, it was not Adam who was led astray; it was the woman who allowed herself to be led astray, and so fell into sin. Still, a woman will attain to salvation in virtue of becoming the mother of children, so long, that is, as women take their stand by the side of faith, and holiness, all linked with sobriety.

[1993] The Message. The New Testament in Contemporary Language (Colorado: Navpress, 1993)

I don't let women take over and tell the men what to do. They should study to be quiet and obedient along with everyone else. Adam was made first, then Eve; woman was deceived first&emdash;our pioneer in sin!&emdash;with Adam right on her heels. On the other hand, her childbearing brought about salvation, reversing Eve. But this salvation only comes to those who continue in faith, love, and holiness, gathering it all into maturity. You can depend on this.

[1996] Holy Bible. New Living Translation (Wheaton, ILL.; Tyndale House Pubs., 1996).

Women should listen and learn quietly and submissively. I do not let women teach men or have authority over them. Let them listen quietly. For God made Adam first, and afterward he made Eve. And it was the woman, not Adam, who was deceived by Satan, and sin was the result. But women shall be saved through childbearing and by continuing to live in faith, love, holiness, and modesty.

Footnote. Or will be saved by accepting their role as mothers, or will be saved by the birth of the Child.

[1996] The Net Bible: New English Translation of the Bible (Spokane WA: Biblical Studies Press, 1996)(Editor's Dragt V. 9). (For the entire text see the Internet: http://www. bible.org)

But she will be saved in spite of childbearing, if she continues in faith and love and holiness with self-control

F'n. But she will be saved in spite of childbearing. A somewhat veiled reference to the curse of Gen 3:16 in order to clarify that though the woman led the man into transgression (v. 14b), she will be saved spiritually despite this physical reminder of her sin. The phrase is literally "through childbearing," but this does not denote means or instrument here. Instead it shows attendant circumstances: "with, though accompanied by" (cf. BAGD, 180; Rom 2:27; 2 Cor 2:4; 1 Tim 4:14).

According to those who oppose the exclusion of women teaching and exercising authority in Christ's Church the above versions are false translations of the Greek. They would replace these translations with something like the following:

Encourage any of the women to learn in an attitude of calm attentiveness, instead of chattering during the time of teaching. And a related matter, as a pastor, my practice is not to allow a situation in which a wife lectures and presides over a husband. . . .Women will be saved by the means that came to us all, through that historic pregnancy, as they keep faith, and love, and holiness, with all purity.

Another translation reads:

11Let a woman learn through instruction in silence in all submission (to the constituted authority). 12But I am not allowing a woman to teach or to have authority over a man but to be in silence. 13For Adam first was formed, then Eve. 14And Adam was not deceived but the woman having been deceived became a transgressor. 15But she will be saved through the child-bearing, if they continue in faith and love and holiness with self-control.

The words "through instruction" ought, like the words "to the constituted authority" to be placed in parentheses as there is no direct Greek words behind these additional English words.

The command to learn in silence should not be taken as a derogatory comment, as Simon ben Rabban Gamaliel explained,

All my days I grew up among the sages, and I have found nothing better for a person than silence. Study is not the most important thing, but deed; whoever indulges in too many words brings about sin (Mishnah 17, Aboth).

Compare Proverbs 17:27-28.

A man of knowledge uses words with restraint, and a man of understanding is even-tempered. Even a fool is thought wise if he keeps silent, and discerning if he holds his tongue.

Rabbi Abbahu in the Kiddushin urges a father to find a wife for his unmarried son by going "after the peaceful" (literally, silence). Further he informs Rabbi Judah, "As the Palestinians make a test: When two quarrel, they see which becomes silent first and say, This one is of superior birth."

Some have argued that 1 Timothy 2:8-15 is part of a household code and consequently is not part of Paul's instructions to Timothy on how he is to conduct himself "in the house of God, which is an assembly of the living God" (3:15). The fact that Paul is directing Timothy's life (cf. 1:4, where he was sent to Ephesus to stabilise the chaotic situation developing there) shows that Timothy is Paul's trouble-shooter in relation to churches. Now, if we see the so-called household codes as part and parcel of the ethos of the Christian community then there is no reason why Timothy should not be reminded how Christians are to conduct themselves inside and outside the church building/house/ synagogue. The comprehensive outlook of the Epistle shows that Timothy's influence will be felt between Christians and Christians in the formal church gathering (and its social services policy toward widows), and the wider realtions between Christians and non-Christians (in prayers and evangelism). Compare, for instance, Paul's desire that men pray everywhere (1 Tim 2:8) which cannot be limited to one day in the week. This is a daily exercise. In 1 Timothy 4:6 Paul tells Timothy to pass on what he has written to the gathered male company, "These things placing before the brothers . . . ." We noted above that Paul in all his church epistles addresses the "brothers," never the "brothers and sisters." So here he is telling Timothy to convey his teaching to "the brothers" when they are met together as a church.

In any case it does not make sense to tell women to be silent at home, using 1 Cor 14:34-35, because it contradicts 1 Corinthians 11:5 where women are expected to pray and prophesy at home but not in the public worship service. But 1 Tim 2:11-12 must, in the first instance, apply to the home setting because Paul does not say "I do not permit a woman . . . to have authority over men," which he would have said if it were a church situation. Rather, he says "over a man." And "man" here can only refer to her husband, which takes Paul back to the first married couple, Adam and Eve. He uses them as the representative husband and wife. In every marriage the husband is Adam and the wife is Eve. Adam was the first human being to be created, he points out, and given control of his world. He was given headship over God's creation. Eve came next, and came into a world already handed over to Adam. The implication is that she is to recognise her place in God's world and that Adam is her head, hence she cannot reverse their roles and become his teacher or have rule over him. The second lesson Paul draws out of the first married couple's creation is that the husband, Adam, was not deceived, but his wife, Eve, was an easy pushover by Satan. She was the first to sin.

Then, still thinking of the home situation, Paul says that the wife will be saved even though she may have to go through the birthpains her representative woman (Eve) brought on every woman. Because Eve continues to live in every woman, Paul switches in v. 15b from the single wife he had been thinking about up to this point, to all wives, "if they continue in faith, etc."

Now if in the home the wife is not allowed to teach her husband or rule him, then, by extension, she cannot teach him in the church. This means that the husband must do the teaching and ruling in the home and when he does so Paul's injunction is, let the wife learn with a deeply submissive attitude, aware of the Eve within her who took instructions from one other than her husband and was deceived by that teaching which led to such catestrophic consequences. She is to fear to let that situation repeat itself both for her own good and for the good of her husband, hence the need for her to adopt a deeply submissive attitude and role toward her husband. Paul puts it very strongly, "Let the wife learn in silence (=respectful, quiet disposition) with all submission." She is to take the place of a respectful learner and submit to her teacher with all deference.

Another attempt to weaken the headship principle in 1 Tim 2:13-14 is to see the reference to Adam and Eve as only an illustration&emdash;a cautionary typology, an example of a pattern to be avoided. This view assumes that Paul is addressing a local difficulty where women, not men, have been deliberately targeted by false teachers and were in danger of being deceived, as Eve was, by the serpent. It also assumes that some Ephesian women have already been deceived and are teaching others, hence the prohibition on women teaching. If so, of what relevance is it to tell these women teachers not to teach men, but leave it open that they can teach other women and children? Also, of what relevance is it to tell these false female teachers that "Adam was first formed then Eve"?

APPENDIX C : "HAIR" IN THE BIBLE

Qrivc is used to designate the substance "hair." It is the most common term to refer to human hair, but it also designates the covering of other animals such as a dog's coat, a pig's bristles, lion's and goat's hair, a horse's tail and mane, and sheep's wool. In contrast to this kovmh is rarely used for animals' hair (in The Illiad it is used of horses' [groomed?] hair). If it is to be distinguished from qrivc then kovmh would appear to designate a category of hair within the larger term qrivc. So qrivc is the general and kovmh is the particular term.

The use of qrivc in the LXX (42 examples) and New Testament (16 examples).

Category A. Animal hair, Exod 25:4; 35:6, 26 (goats' hair); camel's hair, Mt 3:4=Mk 1:6; sackcloth of hair, Rev 6:12.

Category B. Individual strands of hair, Exod 36:10 (gold threads of ephod); medical examples of hair follicles, Lev 13:3, 4, 10, 20, 21, 25, 26, 30, 31, 32, 36, 37; aim a stone at a strand of hair, Jud 20:16; promise: "not a single hair of his head will fall to the ground," 1 Kgs 14:45; 2 Kgs 14:11; 3 Kgs 1:52; 3 Macc 6:6; Lk 21:18; Acts 27:34; proverb: hairs of head for multitude, Ps 39 (40):12; Ps 68(69):4; providence: hairs of the head are all counted, Mt 10:30=Lk 12:7; metaphor for something insignificant: Prv 23:7; make one hair white or black, Mt 5:36.

Category C. All body hair, Lev 14:8, 9 (shave off all body hair for medical reasons).

Category D. Nazirite vow, Num 6:5, 18.

Category E. Men's hair: Jud 16:22 (Samson's); 2 Kgs 14:26 (Absalom's); Ezra 9:2 (Ezra's); Job 4:15 (Job's); Ps 67(68):21 (enemies' hairy heads); Sir 27:14 (hair stands on end, cf. Job 4:15); Dan 3:37 (hair of Daniel's three friends not singed); Dan 4:30 (Nebuchadnezzar's); Dan 7:9 (Ancient of Days); 2 Macc 7:7 (torture); Son of Man's white hair, Rev 1:14.

Category F. Men's beards: Ezra 9:3 (Ezra's beard).

Category G. Women's hair: Judith 10:3; 16:18 (Judith's); Est 4:17 (LXX addition)(Esther's); Ezek 16:7 (Jerusalem's); unknown woman wiped Jesus' feet, Lk 7:38, 44; Mary wiped Jesus' feet, Jn 11:2; 12:3; plaiting the hair, 1 Pet 3:3; army of locusts with hair like women, Rev 9:8.

Category H. Pubic hair (euphemism: "hair of the feet"), Isa 7:20.

The use of kovmh in the LXX (11 examples) and New Testament (1 example).

Lev 19:27, "You shall not make a round cutting of the hair of your head." The words "of the hair" are not in the MT.

Num 6:5, "all the days of his separation a razor shall not come upon his head . . . he shall be holy, grooming [the] hair, hair of [his] head all the days of his vow to the Lord." MT: "to increase the locks [[r"P,] of the hair of his head." The root [rp means "to sprout, progeny, sprout hair of head."

Judith 13:7, "She came close to his [Holofernes] bed, took hold of the hair of his head, and said, "Give me strength today . . . . then she struck his neck twice . . . and cut off his head."

Job 1:20, "So Job arose and rent his garments and shaved the hair of his head." MT does not have "the hair of." He shaved his head.

Job 16:12, "When I [Job] was at peace he distracted me. He took me by the hair [MT: "by the neck"] of the head and plucked it out."

Job 38:32, "Or wilt thou reveal Mazuroth in his season, and the evening stars with his rays [lit. "hair"]." MT: ". . . his season, and Aysh for her sons dost thou comfort?"

Ezek 24:23, "and your hair [MT: turbans] shall be upon your heads."

Ezek 44:20, "And they shall not shave their heads, nor shall they pluck off their hair. They shall carefully cover their heads." MT: "And their head they do not shave, and the lock [[r"P,] they do not sent forth, they certainly poll their heads."

Bel 36, "Then the angel of the Lord took him [Habakkuk] by the crown of the head, and carried him by his hair. With the speed of the wind he set him down in Babylon."

3 Mac 1:18, "Young women who had been secluded in their chambers rushed out with their mothers, sprinkled their hair with dust, and filled the streets with groans and lamentations."

3 Mac 4:6, "And young women who had just entered the bridal chamber to share married life exchanged joy for wailing, their myrrh-perfumed hair sprinkled with ashes and were carried away [into exile] unveiled."

1 Cor 11:14-15, "Does nature not teach you that man, on the one hand, if he makes up hair, a disgrace it is to him? But if a woman, on the other hand, makes up hair, it is a glory to her, because the hair in place of a cloth-covering has been given [to her by nature]."

APPENDIX D: "QUIETNESS" [DISPOSITION] & "SILENCE" [VOCAL] IN THE GREEK BIBLE

The word hJsuxiva "quietness" occurs seven times in the canonical books of the Old Testament and a further five times in the pseudepigrapha literature of the LXX. In the New Testament hJsuxiva occurs four times and hJsuxivo" twice. The word hJsuxiva may not mean a quiet disposition in 1 Chr 4:40; 22:9; Prv 7:9 (and Acts 22:2?) unless the first two examples refer to the inhabitants of the land, and Prv 7:9 could conceivably (in Hebrew poetry) present the night as an agent being quiet, in which case all the examples refer to a quiet disposition and not to the absence of noise which the verb sivgaw conveys (as in 1 Cor 14:34).

1 Chr 4:40, "the land before them was vast and there was peace [eijrhvnh] and quietness."

1 Chr 22:9, "his name shall be Solomon, and I will give peace [eijrhvnh] and quietness to Israel in his days."

Ezk 38:11, "I will come upon them that are at ease and in tranquillity [ejn th'/ hJsuxiva/], and dwelling in peace [ejp eijrhvnh"]."

Job 34:29, "And he (God) will give quietness, and who will condemn?"

Prv 7:9, "when there happens to be the stillness of the night."

Jos 5:8, "when they had been circumcised they rested."

Prv 11:1, "A man lacking understanding sneers at citizens: but a sensible man is quiet."

Esth 4:17 [LXX addition], "I [Esther] abhor the symbol of my proud station, which is upon my head . . . I abhor it as a menstruous cloth, and I wear it not in the days of my tranquillity."

Sir 28:26, "Those who pay heed to slander will not find rest, nor will they settle down in peace."

1 Mac 9:58, "Then all the lawless plotted and said, 'See! Jonathan and his men are living in quiet and confidence.'"

2 Mac 12:2, "But some of the governors in various places, Timothy and Apollonius son of Gennaeus, . . . would not let them live quietly and in peace."

2 Mac 14:4, "Alcimus, who had formerly been high priest . . . . During the day he kept quiet."

Acts 22:2, "and they having heard that in the Hebrew dialect he was speaking to them, gave the more silence, and he saith,&emdash;"

2 Thess 3:12, "and such we command and exhort through our Lord Jesus Christ, that with quietness working, their own bread they may eat."

1 Tim 2:11-12, "Let a woman in quietness learn in all subjection, and a woman I do not suffer to teach, nor to rule a husband, but to be in quietness, for Adam was first formed, then Eve."

1 Tim 2:2, "I exhort, then, first of all, there be made supplications . . . for kings, and all who are in authority, that a quiet and peaceable [hJsuvxion] life we may lead in all piety and gravity."

1 Pet 3:4, "In like manner, the wives, be ye subject to your own husbands . . . your pure behaviour . . . let it not be that which is outward . . . but&emdash;the hidden man of the heart, in the incorruptible thing of the meek and quiet spirit, which is, before God, of great price."

"SILENCE" [SOUND] IN THE BIBLE

The verb sigavw occurs nineteen times in the Old Testament and Apocrypha and nine times in the New Testament.

Exod 14:14, "And Moses said to the people, '. . . stand and see . . . for as you have seen the Egyptians today, you shall see them again no more for ever. The Lord shall fight for you and you shall be speechless [vrj hiph.].'"

Psa 31 (32):3, "Because I kept silent [vrj hiph.] my bones waxed old from my crying all the day."

Ps 49 (50):21, "These things you did and I kept silent [vrj hiph.]."

Ps 82 (83):1, "O God, who shall be compared with you? Be not silent [vrj qal.], neither be still, O God."

Jud 18:9, "And the five men [spies] came to their brethren to Zara and Esthaol, and said to their brethren, 'Why sit you here idle? . . . yet you are silent [no Heb. word here]. Do not delay to go and enter the land to possess it.'"

1 Esdras 3:24, "'Gentlemen, is not wine the strongest, since it forces people to do these things?' When he had said this, he stopped speaking."

1 Esdras 4:12, "'Gentlemen, why is not the king the strongest, since he is to be obeyed in this fashion?' And he stopped speaking."

Tobit 6:1, "Say no more! Do not fear for them, my sister, . . . so she stopped speaking [weeping]."

Tobit 10:6-7, "But Tobit kept saying to her, 'Be quiet and stop worrying, my sister; he is all right.'"

Ps 38 (39):2, "I was dumb and humbled myself, and kept silent [hvj hiph.] from good words."

Ps 106 (107):29, "And he commands the storms, and it is calmed into a gentle breeze, and its waves are noiseless [hvj qal]."

Ecclesiastes 3:7, "a time to keep silence [hvj qal] and a time to speak."

Wisdom 8:12, "When I am silent they will wait for me, and when I speak they will give heed."

Sirach 13:23, "The rich person speaks and all are silent."

Sirach 20:7, "The wise remain silent until the right moment."

Amos 6:11 (10), "And he shall say, 'No one else.' And the other shall say, 'Be silent [sj] that you name not the name of the Lord.'"

Lam 3:49, "My eye is drowned with tears, and I will not be silent [hmD], so that there shall be no rest . . . ."

1 Macc 11:5, "They also told the king what Jonathan had done, to throw the blame on him; but the king kept silent."

Luke 9:36, "And a voice came out of the cloud saying, 'This is My Son&emdash;the beloved, hear him.' And when the voice was gone away, Jesus was found alone; and they were speechless. And in those days they divulged to no one anything of what they had seen."

Luke 20:26, "And he said to them, 'Give back, therefore, the things of Caesar to Caesar, and the things of God to God.' And they were not able to entrap him by his word before the people, and having marvelled at his answer they were speechless."

Acts 12:17, "And Peter was continuing knocking, and having opened they saw him and were astonished. And having beckoned to them with the hand to be silent, he declared to them how the Lord brought him out of the prison."

Acts 15:6-13 relates Peter's powerful speech to the apostles and elders against the Judaisers the effect of which was: "And all the multitude were speechless, and were attentive to Barnabas and Paul declaring the many signs and miracles God did through them among the Gentiles. And after they stopped speaking James replied saying . . . ."

Romans 16:25, "And to Him who is able to establish you, according to my gospel, and the preaching of Jesus Christ, according to the revelation of the secret, in the times of the ages having been kept silent, and now having been made manifest . . . ."

1 Cor 14:28, "and if there should be no interpreter, let him be silent in an assembly, and to himself [elsewhere] let him speak."

1 Cor 14:30, "And the prophets&emdash;let two or three speak, and let the others discern [its significance], and if to another sitting anything should be revealed, let the first be silent."

1 Cor 14:34, "Your women in the assemblies let them be silent because it has not been permitted to them to speak, but to be subject, as also the Law says."

In order to narrow down the nuance of sigavw "silence" it would be necessary to examine other words for "silence" such as siwpavw (11x in NT) which occurs 37 times in the Greek Bible mainly as a translation of hvj (qal and hiphil). Liddell & Scott give "to be silent, still, keep silence;" also "to keep secret, not to speak of, to make silent." In the imper. it means "Hush! Be still!"

The verb siwpavw seems to be used frequently of someone actively keeping silent, as a deliberate act. Before the high priest "Jesus was [keeping] silent" (Mt 26:63).

APPENDIX E: "SUBMIT" AND "INSUBORDINATE" IN THE NEW TESTAMENT

The word uJpotavssw occurs thirty-nine times in the New Testament.

Luke 2:51, "And he [Jesus] went down with them, and came to Nazareth, and he was subject to them [his parents]."

Luke 10:17, "And the seventy turned back with joy, saying, 'Sir, and the demons are being subjected to us in your name.'"

Luke 10:20, "but, in this rejoice not, that the spirits are subjected to you, but rejoice rather that your names were written in the heavens."

Romans 8:7, "because the mind of the flesh is enmity to God, for to the law of God it doth not subject itself."

Romans 8:20 (2x), "for to vanity was the creation made subject&emdash;not of its own will, but because of Him who did subject it&emdash;in hope."

Romans 10:3, "for not knowing the righteousness of God, and their own righteousness seeking to establish, to the righteousness of God they did not submit."

Romans 13:1, "Let every soul to the higher authorities be subject, for there is no authority except from God,"

Romans 13:5, "Wherefore it is necessary to be subject [to the state] not only for the wrath, but also because of the conscience."

1 Cor 14:32, "and the spiritual gift of prophets to prophets are subject."

1 Cor 14:34, "Your women in the assemblies let them be silent, for it has not been permitted to them to speak, but to be subject, as also the Law says;"

1 Cor 15:27 (3x), "for all things he [God] did put under his [Jesus'] feet, and, when one may say that all things have been subjected, it is evident that he is excepted who did subject the all things to him,"

1 Cor 15:28(3x), "and when the all things may be subjected to him, then the Son also himself shall be subject to Him who did subject to him the all things, that God may be the all in all."

1 Cor 16:16, "And I entreat you, brothers, you have known the household of Stephanus . . . that you also be subject to such, and to every one who is working with us and labouring;"

Eph 1:22, "and all things He did put under [=subject] his feet, and did give him&emdash;head over all things to the Church, which is his body, the fulness of Him who is filling all in all."

Eph 5:21, "and be not drunk with wine . . . but be filled in the Spirit . . . subjecting yourselves one to another in the fear of God."

Eph 5:22, "The wives&emdash;to your own husbands subject yourselves, as to the Lord, because the husband is head of the wife, as also Christ is head of the Church," [in italics because the verb does not occur, but is carried over from the previous verse].

Eph 5:24, "but even as the Church is subject to Christ, so also are the wives to their own husbands in everything."

Phil 3:21, ". . . the Lord Jesus Christ who shall transform the body of our humiliation to its becoming conformed to the body of his glory, according to the working of his power, even to subject to himself the all things."

Col 3:18, "The wives&emdash;be subject to your own husbands, as is fit in the Lord;"

Titus 2:5, "elderly women . . . teachers of good things, that they may make the young women sober-minded, to be lovers of their husbands, lovers of their children, sober, pure, keepers of their own houses, good, subject to their own husbands, that the word of God may not be evil spoken of."

Titus 2:9, "Slaves to their own masters are to be subject, in all things to be well-pleasing, not gainsaying, nor stealing . . . ."

Titus 3:1, "Remind them to be subject to principalities and authorities, to obey rule, to every good work to be ready . . . showing all meekness to all men."

Heb 2:5, "For not to messengers did He subject the coming world,"

Heb 2:8(3x), "'. . . all things You did put in subjection under his feet,' for in the subjecting to him the all things, nothing did He leave unsubjected, and now not yet do we see the all things subjected to him,"

Heb 12:9, "Then, indeed, fathers of our flesh we have had, chastening us, and we were reverencing them; shall we not much rather be subject to the Father of the spirits, and live?"

Jas 4:7, "be subject, then, to God; stand up against the devil, and he will flee from you."

1 Pet 2:13, "be subject, then, to every human creation, because of the Lord, whether to a king, as the highest, whether to governors, as to those sent through him, for punishment, indeed, of evil-doers, and a praise of those doing good."

1 Pet 2:18, "House-servants&emdash;be subjecting yourselves in all deference to your masters, not only to the good and gentle, but also to the surly."

1 Pet 3:1, 5, "In like manner, the wives&emdash;be subject to your own husbands, that even if certain are disobedient to the word, through the behaviour of the wives, without the word, they may be won, having observed your pure behaviour in reverence, whose adorning . . [is] . . the hidden man of the heart, in the incorruptible thing of a meek and quiet spirit, which is, before God, of great price, for thus once also the holy women who did hope in God, were adorning themselves, being subject to their own husbands, as Sarah was obedient [uJphvkousen] to Abraham, calling him 'Lord' [kuvrion] of whom you became daughters, doing good, and not fearing any terror."

1 Pet 3:22, ". . . Jesus Christ, who is at the right hand of God, having gone on to heaven&emdash;angels and authorities and powers having been subjected to him."

1 Pet 5:5(2x), "Likewise, younger men, submit yourselves to older men, and all one to another subjecting yourselves; with humble-mindedness clothe yourselves, because God resists the proud."

The opposite of "subject" is "insubordinate" (ajnupovtakto") which occurs four times in the New Testament.

1 Tim 1:9, "having known this, that for a righteous man law is not set, but for lawless and insubordinate persons, ungodly and sinners , impious and profane,"

Titus 1:6, "if any one is blameless, of one wife a husband, having steadfast children, not under accusation of riotous living or insubordinate&emdash;for it is required of the overseer to be blameless."

Titus 1:10, "for there are many both insubordinate, vain-talkers, and mind-deceivers, especially those of the circumcision, whose mouth it is necessary to stop."

Heb 2:8, "'. . . all things You did put in subjection under his feet,' for in the subjecting to him the all things, nothing did He leave unsubjected, and now not yet do we see the all things subjected to him."

APPENDIX F: "PERMIT" IN THE NEW TESTAMENT

The verb occurs nineteen times in the New Testament.

Acts 26:1, "And Agrippa said to Paul, 'It is permitted to you to speak for yourself.'"

1 Cor 14:34, "Your women in the assemblies let them be silent, for it has not been permitted to them to speak, but to be subject, as also the Law says."

1 Cor 16:7, "but I hope to remain a certain time with you if the Lord may permit."

Heb 6:3, "And this we will do if God may permit."

Mark 5:13, "And immediately Jesus gave them [demons] permission, and having come forth, the unclean spirits entered into the swine."

John 19:38, "Joseph . . . asked of Pilate that he could take away the body of Jesus and Pilate gave permission."

Acts 27:3, "delivered up both Paul and certain others . . . to . . . Julius . . . on the next day also we landed at Sidon, and Julius courteously treating Paul permitted him to visit friends to receive their care."

Acts 21:37, 40, "chief captain . . . Paul; 'Is it possible for me to say something to you?' . . . and he permitted him ."

Luke 9:61, "And another also said, 'I will follow you, sir, but first permit me to take leave of those in my house.'"

Matt 8:21, "And another of his disciples said to him, 'Sir, permit me first to depart and to bury my father.'" (=Luke 9:59)

Matt 8:31, "If you [Jesus] cast us out, permit us to depart to the herd of swine;" and he said to them, 'Go.'" (=Luke 8:32 [2x])

Matt 19:8, "He [Jesus] said to them, 'Moses because of the hardness of your heart did permit you to divorce your wives, but it was not so from the beginning.'"

Mark 10:4, "And they said, 'Moses permitted us to write a bill of divorce and to put away.'"

Acts 28:16, "but Paul was permitted to remain on his own, with the soldier guarding him."

1 Tim 2:12, "And a woman I do not permit to teach, nor to rule a man, but to be in quietness."

Conclusion: The verb always implies permission is required before a thing is allowed.

APPENDIX G: AUTHENTEIN " TO RULE"

Ideally, the correct way to discover/recover the meaning of any word is to use the synchronic approach first. Given that Paul wrote 1 Timothy about AD 61-63 and given that the Greek linguistic crescent runs from Greece, through Asia Minor and Palestine and round into Egypt, a search of the literature (a) contemporary with 1 Timothy, and (d) written in Asia Minor/Palestine (where Paul acquired his knowledge of the Greek language) would be the natural starting-point. The search should then be extended all the way round the crescent treating each geographical area as a separate linguistic entity where necessary. Once this had been completed then the diachronic approach could be used. This time, working backwards in time from the date of 1 Timothy, because the development or semantic shift(s) of the Greek word can then be plotted and provide a "run-in" to the use of the word in the target literature, and a list of possible meanings could be drawn up for the word. Lastly, working forwards from AD 63 the further development or semantic shift(s) could be plotted against the previous two periods. This procedure has not been properly carried out in any study on aujqentei'n to date, consequently we still require a further study along the lines outlined above before the meaning of aujqentei'n can be determined and the issue closed.

The target verb aujqentevw occurs about 330 times in TLG (Thesaurus Linguae Graecae). Whatever the exact meaning of aujqentei'n turns out to be, one thing is clear, and that is that it is an act that is inappropriate for a woman to perpetrate on a man. We can employ two criteria to determine the meaning of aujqentei'n in the specific context of 1 Timothy 2:12.

First, in the specific context of 1 Timothy 2:12 the woman is not "to teach" (didavskein) him, and she is not "to have authority over" (aujqentei'n) him. It is not incompatible with her submission status (v. 11) if she teach (didavskein) another woman or her children, but it is incompatible with her husband's headship status if she teaches him. Similarly, it is not incompatible if she performs "authority" (aujqentei'n) on another woman, but if it is performed on a man, it is. Consequently since there is general agreement that there are meanings which are (a) inherently evil or sinful, such as "murder" and "domineer," and others which are (b) neutral; that is, something that may be appropriate for a man to do but not for a woman, such as "to rule" or "to teach," it would appear from the theological context of headship in 1 Timothy 2:12 that Paul has in mind a meaning that belongs to class (b). His meaning cannot lie in class (a) as these activities would be condemned in a man as much as in a woman. The theological context points to a meaning that would be appropriate for a man to perform but not for a woman.

The second criterion is that the meaning of aujqentei'n must come from the verbal category not from the noun category. It should be pointed out that it is a precarious task to determine the meaning of a verb from the noun forms of the same root. The rule is that for semantic purposes, only exactly identical grammatical forms in TLG should be examined to determine the meaning of that form. In this case, all infinitives forms should be examined in context first. If the meaning is not clear from this study, then it should be widened to include verb forms. If this does not resolve the meaning, then, and only then, should non-verbal forms be examined. Many of the articles used in the discussion have been guilty of using non-verbal meanings to determine the meaning of Paul's use of the infinitive here. In what follows we shall only consider the range of meanings that have been isolated for the verb, because the specific infinitive form, as used by Paul in 1 Timothy 2:12, does not occur before his time.

P. B. Payne localised the issue of "authority" to a dispute between Gentile libertarians and Jewish legalists. He concluded that because this conflict poses no problem today, the strictures laid down are no longer relevant. This approach fails to take into account all the headship creation theology texts (e.g., 1 Cor 11:2-16; 14:33-35) as contributing to the background to the issue raised in 1 Timothy 2:12. Clearly Paul is reasoning from his teaching on Man's headship and his choice of terms is dictated by that doctrine.

George W. Knight concluded that the meaning of aujqentei'n was "to have authority over," but not "domineer," according to first century BC and AD documents. This meaning probably remains the most commonly accepted meaning for the word because it has more examples with this meaning than any other, and the lexicographer Hesychius of Alexandria (?late 4th cent AD) defines the infinitive aujqentei'n as "to execute authority." He gives three meanings for the noun (1) one who executes authority, (2) one who does things with his own hand, and (3) a murderer. According to Wilshire, "Within Christian writings of the Roman period and among the Greek Church Fathers, the word aujqentevw takes on the predominant meaning of "authority" yet even here there are still scattered occurrences where the meaning is that of 'murder' or 'murderer.'" Only the meaning "authority" is found in the writings of Irenaeus (ca. AD 115-202), Origen (AD 185-253), Amphilochius (4th cent.) Asterius (4-5th cent.), Athanasius (4th cent.), Basil (4th cent.), Gregory of Nazianzus (4th cent.), Gregory of Nyssa (4th cent.), Pseudo-Justin Martyr (3-4th cent.), Palladius (4-5th cent.), Sozomenus (5th cent.), Eusebius (AD ca. 265-339), and John Chrysostom (AD 350-407). The only Church Father who uses aujqentei'n to mean "murder" is Clement of Alexander (AD ca. 193-202). He uses it three times of "murder" (but it is not clear if this meaning is taken from the noun or the verb form) and two times of "authority." The evidence from the secular writers of the late Roman period is mixed: some using both meanings as in Clement. The same applies to writers contemporary with Paul (Apollonius Rhodius, Polybius, Diodorus Siculus, Josephus, Appian of Alexander, Philo. LXX-Wisdom). Another valid point made by Wilshire is that&emdash;

Paul may be using some idiomatic or "regional" meaning possibly known to his audience but not known to use today. Though this is a possibility, the whole Pauline corpus would seem to support the conclusion that Paul and his secretaries are composing in generally current Greek words and commonly accepted meanings.

When Wilshire criticised Knight for positing "to have authority over" as the recognised meaning of the verb for first century BC and AD documents, he did so only after examining four pages of examples of its use as a noun. This is not the way to arrive at the meaning of an infinitive.

Given Paul's teaching on the headship of man over woman (1 Cor 11:3) would the sight of a woman in that culture having any form of rule over her husband be considered something that ought not to be done? Because the word can cover a very wide range of self-determination actions such as the wilful act of a murderer and the conscious action to rule, it would appear that the determination to impose one's will (good or bad) on someone else, may lie at the heart of this word; in other words to take a forceful initiative.

Another meaning that is neutral, in the sense that it can have a good and evil connotation, is "restriction." Wilshire noted that this meaning occurred in 3 Macc 2:29 (ca. 100 BC). The Egyptian ruler threatened to reduce the civil and religious rights of the Jews to their former more limited rights. Given man's headship over his wife would it have been appropriate for her to restrict his rights over her?

If the term aujqentei'n has a negative meaning of "inappropriate behaviour" (as more recent studies seem to indicate) this would suggest that a self-initiated action may lie at the heart of the word, which could have an appropriate and an inappropriate application. If a woman does it then it is wrong, but only because it is not her position to initiate a decision affecting her husband's life, whereas the husband can initiate an action that can affect his wife's life, but it would not necessarily be wrong because he is the head of his wife. So Paul's choice of this term may have been guided by the context of headship.

In this regard John Chrysostom's use of 1 Timothy 2:12 in his sermons on Genesis is interesting. He speaks of Eve teaching Adam once wickedly "or having authority over the man, this once, for she used authority wickedly this one time."

Other meanings attested by only one source are "owner" in the Shepherd of Hermes; "creator/owner" in pseudo-Clement; and "truth/power" in the Sibylline Oracles. It is not clear whether these meanings have been derived from nouns or verbs. If they are from non-verbals then Knight's meaning of "authority over" holds the ring, and if Knight is correct then "domineer" and its synonyms are wrong translations as in Berkeley (1959), NEB (1970), The Living Bible (1971), and REB (1996).

The meaning of "authority over" would be in agreement with the context of 1 Timothy 2:12 where the concept "to domineer" would be wrong for both men and women to indulge in. The context requires a non-sinful activity which would be right for a man to do but not for a woman, such as the paired activity "to teach" which is right for men but wrong for women to do in relation to men, but not wrong if done by her to her own sex or to children.

Despite Paul's teaching that the head of woman is man, there are those who would still argue that the women has the right to exercise authority/headship over men in the church.

The dual traits of staying at home and being silent in public were viewed by the non-Christian culture of Paul's day as virtues in a wife. Arising out of an observation on the relationship between the philosopher and the rich classes, Plutarch [AD 45&emdash;125] draws an analogy:

So it is with women also; if they subordinate themselves (u9pota&ttousai e9auta~j) to their husbands, they are commended, but if they want to control (kratei=n), they cut a sorrier figure than the subjects of their control. And control ought to be exercised by the man over the woman, not as the owner has control of a piece of property, but, as the soul controls the body, by entering into her feelings and being knit to her through goodwill. As, therefore, it is possible to exercise care over the body without being a slave to its pleasures and desires, so it is possible to govern a wife, and at the same time to delight and gratify her (142.33).

Now, while the Greek term for "control" here is kratei=n not au0qentei=n, it would appear that the battle between the sexes was never far away in the secular world. But both Plutarch and Paul, who were contemporaries, realised that only where women voluntarily submitted to the will of their husbands could the marriage life be a happy one for both parties. In the case of Plutarch this depended on natural reason (the common good of each); in the case of Paul it depended on supernatural revelation of what constituted the "normal" relationship between the two sexes in God's design for both, which involved the concept of headship.

APPENDIX H: WORDS FOR "MAN"

Hebrew is singularly rich in words which stand for the concept of Man. The main ones are )a4da4m (462x), )|<s] (939x), )e6no=s]], geber (gibbo=r; ge6bar), me6t|<m, na(ar, ba4h9u=r, za4qe4n. Some of these are terms descriptive of man from the point of view of age or maturity. For example na(ar occurs over 230 times and is variously rendered child (51x), lad or boy (33x), young man or youth (54x), and servant (90x). There is also a separate feminine form outside the Pentateuch. Throughout the Pentateuch a female na(ar is given a masculine form but pointed as a feminine noun, and is variously rendered young maiden (2x), maiden (15x), and damsel (34x). The feminine occurs a total of sixty-two times. The usual explanation is that at an earlier stage the masculine was regarded as a common form, like the Greek pai=j, and that the distinctive feminine form was a later development. Hebrew also has as many different words to describe woman.

Another form is ba4h9u=r which denotes a young man in the first maturity of his manly powers. It may refer to a young man who has reached a marriageable age. The form za4qe4n on the contrary, describes a man who has passed considerably beyond the mid-point of manhood; whose strength and powers are on the decline, and may properly be called old, an elder, and therefore entitled to the respect and veneration due to his experience and wisdom of age. Its derivation is from the word for "beard." All the nations of the Ancient Near East seem to have attached a profound significance to the beard as the distinguishing symbol of manhood. The beard was a sacred object by which solemn oaths were sworn, and to insult it was the ultimate indignity that could be inflicted on a man. The "elders" throughout Ancient Near East civilisations formed a superior social or political rank and were representatives invested with legislative and judicial functions.

Non-Christian philosophers pondered deeply the significance of their physical world. On the significance of the beard Epictetus wrote:

Can anything be more useless than the hairs on a chin? Well, what then? Has not nature used these in the most suitable way possible? Has she not by these means distinguished between the male and the female? . . . Wherefore, we ought to preserve the signs [symbola] which God has given; we ought not to throw them away; we ought not, so far as in us lies, to confuse the sexes which have been distinguished in this fashion.

If the beard is part of God's original design for man (as hair on a woman was designed to make her beautiful) then something may be lost in the world of symbols in his society by its removal. The daily exercise of removing this symbol probably has more to do with vanity than hygiene. Men simply want to look younger or retain their youthful look as long as possible into old age. To look venerable is no longer considered an asset. The old are considered fuddy-duddies and so any symbol of ageing is removed. Christian men ought to review the reasons why they continue to follow the ancient pagan fashion of removing the beard which was introduced by the Romans in 296 BC. It was not removed by God's people throughout the entire history of the OT and in was continued into the Church of the NT despite the fact that the Greeks and Romans had the opposite custom at the time.

The term for a full-grown man was me6t|<m. It is an archaic form occurring mainly in poetry and always in the plural. It may derive from the idea of "stretched out," i.e., come to the full grown state/stage. It is never used as a common gender in the sense of the people, but always men, and almost invariably associated with the thought of impotence, dependence, and hence with an implied feeling of contempt. It is probably the closest Hebrew gets to describing a dodderly old man who has ceased to have a meaningful input into society.

The term geber (gibbo=r; ge6bar) on the other hand, has the prevailing sense of man in his prime. He exudes strength and full-blown manhood, capable of heroic deeds; he has presence and authority. The term occurs about 64 times but always in poetic passages except for ten prose passages. It always occurs in the plural except for Deuteronomy 22:5. Hence it is really a poetic designation for man. The gibbo=r was a master of men, just as the ge6b|=ra4h is the mistress. The latter term, however, passed into an exclusively technical sense, being applied to the queen-mother (1 Kgs 15:3; Jer 13:18), who seems to have exercised some influence in political affairs, as can be seen in the case of Solomon's mother (1 Kgs 2:19). The queen had little or no political power.

The term )e6no=s]], occurs about 42 times. It is a poetic form of #$y)i occurring mainly in Job (18x), Psalms (13x) and Isaiah (8x).

The three most used Hebrew forms and their Greek (LXX) translations are: