There is a considerable body of research and literature available to discuss 1 Tim 2:11-15 which is one of the key New Testament passages discussing gender roles in worship and ministry of the church. This paper can only hope to provide introductory insight to the issues and difficulties of bringing the words of Paul from Greek into English so that the church can apply these apostolic words in the twenty-first century. In fact, Ann L. Bowman, a complementarian, summarizes the difficulties every exegete must face when sifting through the various grains of this passage.[1] In spite of these difficulties, a satisfactory translation of 1 Tim 2:11-15 can be rendered into English, the epistolary pericope can be analyzed syntactically, and the results from this analysis can be helpful in providing guideposts for application in the worship and ministry of the Lord’s body.

Textual Observations

The textual basis for this translation of 1 Tim 2:11-15 is the fifth revised edition of The Greek New Testament (UBS⁵), supplemented by the 28th revised edition Novum Testamentum Graece (NA²⁸).[2] There are only two textual matters of interest, the first being a textual variant in 2:14 and other focuses upon whether “the faithful saying” (3:1a) concludes the paragraph at 2:15. A third issue is the way certain words can or should be translated, especially the hapax legomenon authentéō. In the first case, the NA²⁸ critical apparatus shows a variant in 2:14. Instead of the eksapatētheîsa (“having been thoroughly deceived”) found in the main text, late manuscript evidence has apatētheîsa (“having been deceived”). Clearly, the manuscript evidence for eksapatētheîsa is earlier (4th to 6th centuries) and stronger (Aleph*, A, D*), than the late (7th-9th centuries) and weaker evidence for apatētheîsa (Aleph², D¹). The late reading most likely is a result of late editorial harmonization of the apatáō verbs in 2:14.

Second, the paragraph structure in UBS⁵ and NA²⁸ are in agreement the “faithful saying” of 3:1a conclude the paragraph. introduce the “saying” regarding guardians (3:1b). A. T. Robertson, for example, affirms this “phrase points to the preceding words (not like 1:15) and should close the preceding paragraph.”[3] However, the “faithful saying” can be viewed as introducing the protasis, “if someone aspires…,” in the present simple conditional clause of 3:1b.[4] Third, certain constructions and verbals were significantly difficult to translate with precision. The prepositional phrase en hēsuchía in 2:11, 12 may be translated as the act of “silence,” or “quietness, gentleness” as a quality of behavior. The perfective compound aorist passive participle eksapatētheîsa “when she was fully deceived in transgression”[5] in balance with the force of historic use of the perfect active indicative gégonen is unsatisfactorily rendered into English as “was.”[6] Two more substantial problems for translation and interpretation are the verbs authentéō (2:12) and sōzō (2:15a).

A Translation of 1 Timothy 2:11-15

The tentative translation which follows is presented based on the analysis and considerations and interpretive decisions as explained later in this paper.

11 Let a woman learn in silence in full submission; 12 and I do not permit a woman to teach nor to have authority over a man, but to be in quietness. 13 For Adam was formed first, afterwards Eve. 14 And Adam was not deceived, but as for the woman, she was when she was fully deceived in transgression; 15 but she shall be delivered by bearing children, if they continue in faith and love and consecration with sound judgment. (Author's Translation)

One of the concerns this translation intends to address is to express, as clear as possible, that the domestic realm is where submissive women find non-soteriological “deliverance.”

Context and Exegetical Analysis

It is important to observe that 1 Tim 2:11-15 is a part of larger context specifically dealing with the connection of Christian women and the assembly of the church.[7] This topic begins in 2:9, although an argument can be made that the theme begins in 2:8 since it establishes the location where Paul’s instructions are to take place with the phrase en pantì tópō (“in every place”). This locative expression appears to be a shorthand for “in every place of assembly.”[8] It is in this context that the third movement of desired conduct “in every assembly” of the church is argued (2:8, 9-10, 11-15). First, godly Christian men are to lead prayer in the place of assembly (2:8). Second, Christian women are to profess godliness through good works (2:9-10). Thirdly, as an extension of 2:9-10, Christian women are instructed to exhibit submissiveness in the assembly by being learners, not instructors (2:11-15).

The overall structure of 1 Tim 2:11-15 may be subdivided into two groups marked by Paul’s imperatival command, manthanétō (11-12), followed by the explanatory gàr (13-15) which directs his reader(s) to the rationale for this command. Each group is bound structurally with the postpositive dè, marking their internal connection and transitions. This then provides a structural framework toward from: 11 dè 12, gàr 13 kaì 14 dè, dè 15. This does not remove the complexity of the passage as a whole, but the grouping does allow the exegete to focus on the syntax of these two movements.

In the first group, for example, the subject of the present active imperative manthanétō could have been supplied from 2:9-10 (gunaîkas, gunaiksin), but the word order of 2:11 begins with an anarthrous nominative gunē.[9] Its repetition along with the verb can be viewed as an important “topic marker or shifter” (295);[10] hence, the command “let a woman learn” shifts toward a new topic from 2:9-10.[11] Paul places “a requirement” upon the “woman” in the assembly[12] which he expects to be followed in “an ongoing process.”[13] The manner of learning in the assembly is defined by the two dative prepositional phrases (en hēsuchía and en pásē hupotagē). The meaning for hēsuchía pivots between “silence” and “quietness, rest,”[14] but uses of the prepositional phrase en hēsuchía in non-biblical Greek (Philo and Ignatius)[15] meaning “in silence” provides some insight here and in verse 12.[16] The manner (action or circumstance) under consideration, then, is probably “in silence.” Likewise, the silence is en pásē hupotagē (instrumental of manner), “in full submission” anticipates further nuance in verse 12.

1 Tim 2:12 nuances the prohibition with a list of three complementary infinitives[17] and the gnomic present active indicative[18] verb epitrépō. The postpositive dè marks this connection and transition. Furthermore, if S. E. Porter is right, placing the infinitival didáskein first in its clause marks it as the “most important element” in its clause.[19] The prohibition’s main concern then is didáskein gunaikì (“to teach by a woman”) and its counterpart authenteîn andrós (“to have authority over a man”). Paul specifically prohibits (ouk) theses activities within the assembly. Despite some difficulty in ascertaining the precise contextual meaning of authenteîn (taken here as “to have authority over”),[20] oudè joins these two infinitives to “explains what sort, or what manner, of teaching is prohibited to women.”[21] The contrastive alla is brought in to provide a strong contrast to the prohibition by setting up the “permission” eînai en hēsuchía (“to be in quietness”). The implied helper verb epitrépō reinforces, as an exhortation, the positive command in 2:11 to “learn in silence in full submission.” This second use of the instrumental of manner en hēsuchía gives strength to the view that verses 11-12 solidifies submission and quietness as the hallmarks of Christian women receiving instruction in the assembly.[22]

The second group of verses (2:13-15) is marked by an explanatory gàr providing insight into the prohibition of 2:11-12. The explanation in 2:13 does not stem from any noticeable wordplay within the context; instead, a logical appeal is made to biblical texts outside of 1 Tim. The argument and explanation is derived from Genesis 2-3 in the LXX, and it serves as the foundation for the boundaries of Christian women in the church assembly.[23] The aorist passive indicative verb eplásethē is constative in force and views the formation (the creation) of Adam and Eve as completed.[24] The emphasis is laid upon the order of creation marked by the use of the adjectival use of prôtos, which suggest “first of several” in order to provide clarity to the substantive it modifies.[25] Thus, the prôtos and adverbial eîta have the chronological force of, “Adam, the first one, was formed, next Eve was.”[26]

Paul extends his thought with kaì, adding a “second fact” to his argument.[27] He begins the clause with a subject and its predicate (2:14). The first clause takes Adam and the aorist passive constative ouk ēpatēthē  (“Adam was not deceived”);[28] in the second clause, dè calls “attention to the singularity” of the woman being “deceived in transgression”;[29] hence, the translation, “but as for the woman, she was [deceived].”[30] The perfect active indicative verb (gégonen) takes on the historic emphasis calling dramatic attention to the act of “being” deceived. In addition, the compound anarthrous nominative aorist passive participle eksapatētheîsa is perhaps perfective[31] in that ek intensifies the verb (“fully deceived”). Following hē gunē argues for it to be read adjectivally, and places the adjectival participle in the predicate position; asserting, that it is “the woman who was fully deceived.” It is this large subject which is modified by the dative of reference en parabásei “with reference to transgression.” The subject and its modifiers are viewed historically (gégonen), and echoes Eve’s confession, “The woman [hē gunē ] said, ‘the serpent deceived [ēpátēsén] me” (Gen 3:13).[32] “Paul bases his arguments,” observes egalitarian T. C. Geer, “on the creation stories in Genesis.”[33]

As in verse 12, the dè in 2:15 marks the sustained continuity from 2:13-14 which serve as the logical basis for Paul’s command in 2:11 and prohibition in 2:12. 1 Timothy 2:15 concludes the argument with an inverted third class conditional statement.[34] While there are several important “exegetical cruxes” in 2:15,[35] this is the overarching grammatical crux since it is the verse’s organizing principle. First, conditional sentences are comprised of two clauses, the “if” clause (protasis) and the “then” clause (apodosis). In general, the first clause contains the contingency under consideration; meanwhile, the second clause is a statement (the portrayal) about what will happen, or not happen, should the contingent action occur. There may be, however, other relationships at work besides a cause and effect one, and context must inform the exegete.[36] Second, contrary to a usual “if-then” structure, the apodosis is introduced first followed by the protasis (“then-if”). This can be done since the apodosis is “grammatically independent,” but it is still “semantically dependent” upon the protasis for understanding its fulfillment (Matt 4:9; Heb 6:3).[37]

1 Timothy 2:15, then, begins with the fulfillment clause sōthēsetai (apodosis), and concludes with the condition clause eàn meínōsin (protasis). The first clause, then, portrays the future expectation (portrayal) of “being saved” by means (ablative) of “bearing children” (dià tēs teknogonías). Arranging the apodosis first connects the future active indicative third person verb sōthēsetai to the nominative feminine singular hē gunē “the woman will be saved” (2:14).[38] The verb sōthēsetai is future passive indicative (“will be saved”) and serves to “grammaticalize,” as Porter observes, “a projection or expectation, not an assertion, about reality.”[39] The question, here, concerns the portrayed future meaning of sōzō, a verb which has a wide lexical range.[40] In what way will she be saved? The context must provide the answer.[41] Its use in 2:15, however, is connected to the transgression (parabásei) of Eve (2:14), so the natural “Christian” sense of salvation is certainly possible as component of lives which profess godliness (5:14, teknogoneîn).[42] This expectation, however, only has a probability of occurring “when the conditions stated in the protasis are met.”[43]

The second clause (2:15b) marks the protasis of the third class condition, eàn with the aorist active subjunctive. The protasis, eàn meínōsin (“if they continue”), points to the woman’s salvation (2:15a) rather than the subjects of the third person plural verb here (2:15b).[44] Knight sees this “as a fact assumed to be true”;[45] hence, the sense, may very well be, “it is assumed to be true that if they continue.” The nearest antecedent to meínōsin (“if they continue”) is perhaps implied by teknogonías (2:15a), which is children.[46] Alternatively, however, “woman” is the subject of the entire pericope[47] and this is most likely the implied semantic subject for meínōsin. Consequently, the verb refers to Christian women who “continue in faith and love and consecration with sound judgment.” This is the condition of the protasis. If Christian women continue a life of godliness and faith, then they will be saved by means of their reception of their domestic role.

Ralph Gilmore once observed, “it is easier to show what the biblical principles involved are than to apply them in specific instances.”[48] The implications of this evaluation of the syntax of 1 Tim 2:11-15 are not easily summarized, but a few suggested guideposts can be suggested. The passage does divide into two main lines of thought (11-12 and 13-15).

The occasional nature of the problem, however, does not undermine the truth which it teaches. The guidelines may have emerged from a need to address heresy; however, heresy is corrected by truth. In 1 Tim 2:4, Paul made it clear that God “desires all men to be saved and to come to the knowledge of truth.” This instruction then is to provide the truth regarding the contours of gender responsibilities in the assembly and outside of the assembly. This instruction can be difficult to digest, but that is a modern problem of application. It perhaps reflects a contemporary bias rather than an internal problem of the text itself. Moreover, Paul introduces the foundation for the command and prohibitions of 2:11-12 in the next verses (2:13-15).

First, 2:11-12 represents the second main injunction upon women in the assembly (2:8). It is first introduced as a command and then nuanced by two prohibitions, and finally balanced by an exhortation towards “quietness.” Despite some difficulty in the proper meaning of en hēsuchia, the fact that the phrase brackets the internal works of Paul’s command, prohibition, and exhortation, would suggest that the content defines how Paul used the phrase. In other words, having a focus on receiving biblical instruction (learn), while refraining from giving instruction in the assembly (not to teach) and having (therefore using) authority over a man, serve as explaining en hēsuchia . An attitude of gentleness which manifests itself in silence and full submission. This does perhaps imply that there was a serious breach in the Pauline protocol for women in the assembly which required instruction.

Second, 2:13-15 is a clear explanation that the command and prohibitions are logically connected to the creation narrative of Adam and Eve, and the narrative of the serpents deception of Eve and the willful participation to eat from the tree of the knowledge of good and evil (Gen 2-3). Despite the literary mountain of literature designed to reconstruct the religious and philosophical world of Ephesus which may or may not provide insight into the internal problems of heresy in 1 Tim, the appeal to Gen 2-3 demonstrates that these “scriptures are not tied to culture. They are tied to creation.”[49] This is a significant commitment to the words of Paul. If the argument stems from Gen, then matters such as the order of creation, headship, Eve as a complement to Adam, Eve’s role in the fall by being deceived, Adam’s role in the fall void of deception, and the Divine punishments upon Adam, Eve, and the serpent are all integral parts of the theological foundation for 2:11-12.

Christian men and Christian women are to understand their identity and roles in this world from Scripture. Three particular issues are brought up to shape Paul’s readers understanding of gender roles in the assembly and when not assembled. First, Adam was formed first. When Adam was formed, it was not good that man should be alone so God “constructed” Eve out of his rib. Eve as a complement to Adam demonstrates a joint purpose and companionship; however, the fact remains Adam was formed first. There is an inherent position of responsibility and privilege for the first born males of a family in the Old Testament. This implies a standing expectation or responsibility on the part of men; however, this does not diminish women nor provide a reason to abdicate any responsibility or authority she may have.

Second, Eve was deceived and transgressed God’s command. When Paul quotes and alludes from Gen 3, he provides a window into Eve’s plight. Why did the serpent focus upon Eve? Speculations abound. The fact is she was full deceived in transgression. Gen 3 piers into Eve’s mind, “the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise” (Gen 3:6 ESV). What is interesting is the LXX arranges the verb in the aorist active indicative “he deceived/enticed me”; however, in 1 Tim 2 Paul places the verbs in the aorist passive “he was formed/she was deceived.” Eve alone concedes to being deceived (Gen 3:16). In all of this, it must be remembered that regardless of the order of creation, regardless of the deception, regardless of the transgression, the woman as a profound role in the framework of God saving the world through Jesus.

Third, the limitations which exist when the church is assembled is not a reflection on her salvation. The true measure of the salvation which she longs to have is found in “child bearing/bearing children,” the unique capacity and role to be, like Eve, the mother of all the living (Gen 3:20). In fact, the “renaming” of Eve in LXX into Zoe following the Hebrew text, demonstrate that even outside of Eden, in the shadow of the garden there was still a profound role Eve played. The mirror image, or type and antitype, is seen in the profound role of continuing on in a manner consistent with faith, love, and sanctification with sound judgment. The implications from this study no doubt raises many questions to our “modern” ears.

Conclusion

Bruce Morton summarizes well our understanding of the text in the face of negative reactions. He writes,

In a time filled with male and female ability and confidence, the teaching swims against a strong current. But the apostle is not saying that women should avoid teaching the Word. Instead, he is announcing the purposes and roles within church assemblies.[50]

Deceiving Winds: Christians Navigating the Storm of Mysticism, Leadership Struggles and Sensational Worship (21st Century Christian, 2009)

1 Timothy 2:11-15 is as profound as it is complicated, but if one focuses on the flow of the syntax the exegete can eliminate some biases, whether they be complementarian or egalitarian. Personally, I have no vested interest in either point of view; what matters is how the syntax and the internal logic of the passage develops. The most difficult problem I see in applying 1 Tim 2:11-15 is that “the assembly” of first-century churches was vastly different than contemporary assemblies. This factor alone causes some the majority of the problems with concepts such as “having authority” and being “in silence/quietness.” In the end, churches and leaders always need to reassess their practices by what the text says, and here the boundaries of women participating in the assembly are based on creation and its principles not upon culture.

Endnotes

1. Ann L. Bowman points to the difficulty of “unusual vocabulary … awkward grammar … references to the Old Testament … significant theological issues … and a flow of thought that is not so clear as it may seem at first glance.” See “Women in Ministry: An Exegetical Study of 1 Timothy 2:11-15,” BSac 149.594 (April-June 1992): 193.
2. Barbara Aland, et al., eds., The Greek New Testament, 5th rev. ed. (Germany: Deutsche Bibelgesellschaft, 2014); Eberhard Nestle and Erwin Nestle, Novum Testamentum Graece, 28th rev. ed., eds. Barbara Aland, et al. (Germany: Deutsche Bibelgesellschaft, 2012).
3. Robertson, Word Pictures in the New Testament (1931; repr. Nashville, TN: Broadman, n.d.), 4:572.
4. Gordon D. Fee, 1 and 2 Timothy, Titus, rev. ed. (Peabody, MA: Hendrickson, 1988. repr., Peabody, MA: Hendrickson, 2000), 79. Herbert W. Smyth, A Greek Grammar for Colleges (New York, NY: American Book Company, 1920), par. 2297. Walter Lock, A Critical and Exegetical Commentary on the Pastoral Epistles (Edinburgh: T & T Clark, 1924), 35.
5. James A. Brooks and Carlton L. Winbery, Syntax of New Testament Greek (Langham, MD: University Press of America, 1979), 146.
6. Daniel B. Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament (Grand Rapids, MI: Zondervan, 1996), 578-79.
7. See George W. Knight, III, The Pastoral Epistles (Grand Rapids, MI: Eerdmans, 1992; repr., Grand Rapids, MI: Eerdmans, 2013), 130-49.
8. Everett Ferguson, “Tópos in 1 Timothy 2:8,” ResQ 33.2 (1991): 65-73. Ferguson disputes the entry in “topos,” BAGD, as “everywhere that Christian people or Christians live” (822). To this Ferguson affirms, “This is inadequate, for a stronger statement may be made to the effect that among Jews ‘place’ acquired in some contexts a technical reference to the ‘place of worship’” (66). The force of Ferguson’s contribution did not affect, unfortunately, the entry of the third edition (“topos,” BDAG 1011).
9. Stanley E. Porter, Idioms of the Greek New Testament, 2d ed. (1992; repr., Sheffield: Sheffield Academic, 2005). Porter describes this word order structure as “Subject-predicate” which is a very basic pattern, but it does point to gune as the expressed subject (294-95). It is grammatically legitimate for manthaneto to find its subject in 2:9 (gunaikas), so the repetition (the “expressed subject”) is important as a “form of topic marker or shifter” (295).
10. Porter, Idioms of the Greek New Testament, 295.
11. As a caveat, this is not a prohibition, which “forbids an action,” for it lacks the customary structural mē. This also dispels any notion to view the phrase as a suggestion or an option. See Wallace, Greek Grammar Beyond the Basics, 486-87.
12. Wallace, Greek Grammar Beyond the Basics, 486.
13. Robertson and Hersey remind that “all imperatives are future in idea” which underscores the anticipation of obedience. See, Archibald T. Robertson and W. Hersey Davis, A New Short Grammar of the Greek Testament, 10th ed. (New York, NY: Harper & Brothers, 1933; repr., Grand Rapids, MI: Baker Books, 1979), 165. Wallace, Greek Grammar Beyond the Basics, 485. Chamberlain reminds that “the present imperative may have any of the characteristic ideas of linear action.” William D. Chamberlain, An Exegetical Grammar of the Greek New Testament (New York, NY: Macmillan, 1941; repr., Grand Rapids, MI: Baker Book House, 1981), 86.
14. “hēsuchia,” BDAG 440.
15. Philo, On Dreams 2.263, and Ignatius Eph 19.1; see “hēsuchia,” BDAG 440.
16. Jack P. Lewis, “Quietness or Silence?” Gospel Advocate 130.7 (July 1988): 11-12. Lewis writes, “That silence from sound is an undisputed meaning of hēsuchia, plus the parallels to the prepositional phrase en hēsuchia, which we have cited, creates the presupposition that that is the proper meaning of 1 Timothy 2:11, 12. I would be glad to see a linguistic demonstration to the contrary” (12).
17. Wallace, Greek Grammar Beyond the Basics, 598-99. Wallace cites epitrepo as a “helper verb” which requires an infinite to supplement and complete its meaning.
18. Brooks and Winbery, Syntax of New Testament Greek, 86-87. Wallace, Greek Grammar Beyond the Basics, 525. Wallace argues extensively as to why epitrepo should be taken as a gnomic present over descriptive (progressive) present. Three points in particular were persuasive. There are no temporal indicators, the present tense is used with a generic object (gunaiki), and the exhortation is tied to creation.
19. Porter, Idioms of the Greek New Testament, 296.
20. Barclay M. Newman, “authenteo,” A Concise Greek-English Dictionary to the New Testament, rev. ed. (Stuttgart: Deutsche Bibelgesellschaft, 2010), 29; The meaning of this New Testament hapax is the subject of considerable study and debate and beyond the scope of this paper. In BDAG it falls under the basic category “to assume a stance of independent authority” such as “to give orders to, dictate to” (150); however, semantically, L&N have “to control in a domineering manner” (37.21). For opposing views, see Richard Clark Kroeger and Catherine Clark Kroeger, 1 Suffer not a Woman: Rethinking 1 Timothy 2:11-15 in Light of Ancient Evidence (Grand Rapids, MI: Baker Books, 1992; repr., Grand Rapids, MI: Baker Books, 2001), 87-98; Andreas J. Köstenberger and Thomas R. Schreiner, eds., Women in the Church: An Analysis and Application of 1 Timothy 2:9-15, 2d ed. (Grand Rapids, MI: Baker Academic, 2005).
21. Kroeger and Kroeger, I Suffer not a Woman, 83-84.
22. Some see a chiastic structure in 11-12 with en hēsuchia marking this group as a unit. (A) gunē en hēsuchia manthaneto en pasē hupotagē· (B) didaskein de gunaiki ouk epitrepo (B’) oude authentein andros, (A’) all’ einai en hēsuchia (Bowmann, “Women in Ministry,” 202-03).
23. This citation to the Greek Genesis record reveals that there are corresponding verbs and nouns demonstrating an intentional recapitulation of the events in Eden in order to provide the rationale for the gender roles played out “in every place of assembly” (2:8-15).
24. Wallace, Greek Grammar Beyond the Basics, 557-58.
25. “protos,” BDAG 725. George Benedict Winer, A Grammar of the Idiom of the New Testament, 7th ed. enl. and impr. ed., ed. Joseph H. Thayer, trans. Gottlieb Lünemann (Andover: Draper, 1886), 464.
26. Whereas Paul uses aorist passive indicative third person singular form, eplasthē, the LXX employs aorist active indicative third person singular, eplasen, four times in Gen 2 each time as a reference to God’s formation of Adam (7, 8, 15, 19). Moreover, a different word is used to describe the construction of Eve in Gen 2:19: okodomesen kurios ho theos ten pleuran … eis gunaika.
27. R. C. H. Lenski writes, “kai adds the second fact to the first. This is not done because a second is needed; yet Paul lets two witnesses speak.” The Interpretation of St. Paul’s Epistles to the Colossians, to the Thessalonians, to Timothy, to Titus, and to Philemon (Lutheran Book Concern, 1937; repr., Peabody, MA: Hendrickson, 2001), 567.
28. Albrecht Oepke, “apatáō, eksapatáō, apátē,” TDNT 1:384-85. Oepke demonstrates briefly that the LXX use of the verb is seen commonly “to deceive” or “entice,” but only provides one tentative example of eksapatáō in the second century A.D. by Jewish translator Theodotion (Sus 56). The Old Greek version uses apatáō. In this passage, either verb attempts to offer a distortion (to entice, deceive).
29. “de,” BDAG 212.
30. Wallace, Greek Grammar Beyond the Basics, 578-79.
31. Bruce M. Metzger, Lexical Aids for Students of New Testament Greek, 3rd ed. (Princeton, NJ: Theological Book Agency, 1969; repr., Grand Rapids, MI: Baker Books, 2002), 79, 82. Knight does not place too much emphasis on the compound verb, but keeps this point open (The Pastoral Epistles, 144).
32. eîpen hē gunē Ho óphis ēpátēsén me (Gen 3:13 LXX).
33. Thomas C. Geer, Jr., “Admonitions to Women in 1 Tim. 2:8-15,” in vol. 1 of Essays on Women in Earliest Christianity. ed. Carroll D. Osburn (Joplin, MO: College Press, 1993; repr., Joplin, MO: College Press, 1995), 295. Geer is right that the order of creation does not point to male “superiority” and that it is a reminder of complement Eve is to Adam, but he ignores that the Old Testament does give a voice to “the first born” as a pecking order for authority, responsibility, and privileges (Bowman, “Women in Ministry,” 204-05).
34. Wallace, Greek Grammar Beyond the Basics, 696-97. Dana and Mantey observe, that the contingency implies a certain level of “uncertainty,” yet it carries a tone of being “hopeful but hesitant.” Harvey E. Dana and Julius R. Mantey, A Manual Grammar of the Greek New Testament (1927; repr., New York, NY: Macmillan, 1957), 290.
35. Knight, The Pastoral Epistles, 144-49.
36. Wallace, Greek Grammar Beyond the Basics, 682-87. Wallace points out that some conditional relationships may have a semantic force such as “evidence-inference” or even “equivalence” (687).
37. Wallace, Greek Grammar Beyond the Basics, 684. Wallace goes on to say that the protasis is “grammatically dependent, but semantically independent.” The apodosis can form a complete thought, but the protasis inherently cannot.
38. Making this connection does not resolve the difficulty of coming to a conclusion as to the meaning of sōthēsetai.
39. Porter, Idioms of the Greek New Testament, 262.
40. Newman, “sōzō,” A Concise Greek-English Dictionary to the New Testament. Newman has the following glosses: “save (of Christian salvation); save, rescue, deliver; keep safe, preserve; cure, make well” (179).
41. In 1 Tim the use of the verb (1:15, 2:4, 4:16) shows connection to eternal life (1:15-16), arrive at gospel truth (2:4), and the result of remaining in the teaching (4:16).
42. Werner Foerster, “sōzō, sōtēria,” TDNT 7:995. Foerster, observes, such a view “cannot be ruled out at” grammatically. Bowman surveys six possible interpretations and argues that an “interpretation that satisfies the grammatical and lexical problems and that also fit the larger context is … women will enter into eschatological salvation, with its accompanying rewards, through faithfulness to their proper role, exemplified in motherhood and in godly living generally” (“Women in Ministry,” 208).
43. Brooks and Winbery, Syntax of New Testament Greek, 183.
44. Carl Spain, The Letters of Paul to Timothy and Titus (Austin, TX: Sweet Co., 1970), 52.
45. Knight, The Pastoral Epistles, 148.
46. Spain, The Letters of Paul to Timothy and Titus, 52.
47. Knight, The Pastoral Epistles, 148. Knight makes an excellent point, “The concept of ‘remaining’ or ‘continuing’ would also seem to tie the subject of this verb to the subject of the previous clause (gunēγ); one does not talk about ‘continuing’ with a new subject but with a continuation of the previous subject.”
48. Robert Randolph, et al., Gender and Ministry: The Role of the Women in the Work and Worship of the Church (Huntsville, AL: Publishing Designs, 1990), 77.
49. Randolph, Gender and Ministry, 57.
50. Bruce Morton, Deceiving Winds: Christians Navigating the Storm of Mysticism, Leadership Struggles and Sensational Worship (Nashville, TN: 21st Century Christian, 2009), 135.