This article argues that careful lexicological investigations in 1 Timothy 2:12 have undermined the traditional interpretation of "authenteō" ("to have authority over") and brought to light various shades of meaning, without demonstrating their relevance to the passage.
John Calvin explains what is meant when God says he wants to have all men saved (1 Timothy 2:3-5). In the process, Calvin also seeks to show that this text should not be used to invalidate God's election of his people. Rather, it must still be understood in view of God's sovereignty even in the matter of salvation. The impact of this view on world evangelism is also debated.
This article considers various sayings concerning the meaning of 1 Timothy 2:11-12 that seek to take away from its real meaning.
This article offers a new translation of the often-puzzling text 1 Timothy 2:15. Hubbard argues that this text refers to the safe-keeping of a woman through the ordeal of child-bearing. He also interprets the text against the background of the ancient Mediterranean world, which he believes to be essential for a good interpretation of Paul's letter and this verse in particular.
According to Wolters the meaning of the verb αὐθεντέω, which occurs in 1 Timothy 2:12, has been under considerable scholarly discussion since the 1980s. The thesis of this article is that one important attestation to the possible meaning of the word has not received the due attention because of an error of dating.
In this chapter Haykin reveals John Calvin's approach to Scripture and theology that was clearly pro-missions and pro-evangelism. While Calvin was concerned more directly with purifying the church than initiating a worldwide missions movement, his interpretation of the Bible was consistent with a free proclamation of the gospel for the salvation of the lost.
The focus of this article is the critical point in Paul’s use of the creation/fall/promise theme in 1 Timothy 2:13–15. The apostle's argument is based on Genesis 1-3 and should be read as part of the unit of 1 Timothy 2:8-15. Gruenler argues that this forms part of the larger context of the Pastorals as a mission genre with a specific exhortation to effective Christian lifestyle.
In this essay, the author wants to demonstrate that the crucial role of hermeneutics is not to be denied when passages are considered in reflecting on women in office. However, the author argues that the current discussion appears to be vexed frequently by an assumed but perhaps faulty exegesis of the relevant biblical texts. He uses as an illustration of this point 1 Timothy 2:8-15.
This paper contends that the determining factor in approaching and resolving questions pertaining to the role of women in the church is hermeneutics. Passages that deal with this topic are identified: 1 Timothy 2:8-15, 1 Corinthians 11:2-16, 1 Corinthians 14:34-36, Ephesians 5:22-33, Colossians 3:18-19, and 1 Peter 3:1-7.
This chapter treats the gender debate that continues in the church today. Questions concerning the role of women in the church are not diminishing. On the one hand, complementarians argue that men and women are equal but have distinctive roles. On the other hand, egalitarians argue against making any role distinctions.
The syntax of 1 Timothy 2:12 has been the subject of serious scholarly discussion in recent years. Increasingly, It has become clear that before one can apply this important passage on women's roles in the church, one must first determine what it means. In this quest for the meaning of 1 Tim 2:12, the proper understanding of the passage's syntax has had a very important place, especially since consensus on the meaning of the rare word "authentein" has proved elusive.
This article offers a detailed exegesis on 1 Timothy 2:15.
The statement of the apostle Paul in 1 Timothy 2:15 has mystified Bible readers as well as Christian scholars for centuries. In what sense can a woman be "saved" by bearing children? What is so virtuous about bearing children that it could become the cause of women's salvation? What about single women or married women who do not or cannot have children? Even apart from these questions, the apostle sounds sexist and out of date in our modern era. How should we understand this passage, and how are we to apply it?