8 I desire therefore that the men pray everywhere, lifting up holy hands, without wrath and doubting; 9 in like manner also, that the women adorn themselves in modest apparel, with propriety and moderation, not with braided hair or gold or pearls or costly clothing, 10 but, which is proper for women professing godliness, with good works. 11 Let a woman learn in silence with all submission. 12 And I do not permit a woman to teach or to have authority over a man, but to be in silence. 13 For Adam was formed first, then Eve. 14 And Adam was not deceived, but the woman being deceived, fell into transgression. 15 Nevertheless she will be saved in childbearing if they continue in faith, love, and holiness, with self-control.
Commentary
The second element is prayer without wrath. For the two are incompatible. Prayer is a time of peace, of seeking it, and praying for it (Heb. 12:14). That is why the Apostle Paul warns us not to let the sun go down on our wrath, for harbouring wrath and bitterness only gives the devil a foothold in ones life (Eph. 4:26-27). And when that happens unity and peace amongst brethren, and even ones own discernment or ability to make sound decisions is definitely hindered. And thus prayer to God while harbouring wrath, (not just having wrath; which one may work out in prayer; but willingly harbouring it; is an incompatible disposition for any believer. For such places a barrier between oneself and God. That is why the Lord Jesus places such an emphasis on seeking reconciliation; both to those we have offended, and those who have offended us (Matt. 5:21-26; 18:21-31). For if Christians will not forgive and be reconciled to each other then who can?
Now in connection with the word i.e. noun (orge) wrath, anger, that the Apostle Paul uses here. Its related verb (orgidzo) to be angry, is also used in Matt. 5:22 and Luke 15:28. And in each instance the wrath in those passages is either being rebuked or exposed as sin. Therefore, though wrath in the Bible is used of both Divine (Matt. 22:7; Luke 14:21) and human anger (Rev. 11:18); and in one instance orgidzo is even used to describe the dragon’s anger at those who keep God’s commandments and have the testimony of Jesus Christ (Rev. 12:11). When used of mankind's wrath it is almost always viewed in the Scriptures in the negative. Being either the mark of a fool, who is quick to wrath (Prov. 12:16; 27:3), or a harmful and dangerous disposition that must be forsaken by those who have faith in God (Ps. 37:8; James 1:19-20). Now the Lord Jesus in His Sermon on the Mount also condemned expressing that kind of anger, through derogatory statements to ones fellow person. Attaching a very severe warning about being in danger of hell fire to those who disregard His Words about not calling someone a fool (Matt. 5:22). While in Eph. 4:26 the Apostle Paul permits a just anger, for there is a place for that (Mark 3:5); but that is far different than an anger that slanders or harms another. Therefore he commands us not to let the sun go down on our wrath. For anger must either be resolved, or let go, to avoid the perilous consequences of prolonging it, or harbouring it.
That is why we must follow the Lord Jesus Christ's commandments on repentance, forgiveness, and reconciliation in response to any and all wrath aroused in us, or harboured by us (Matt. 5:23-25; 18:15-22; Luke 17:3-4). Since the Lord Jesus also uses this word (orgidzo) in His parable of the unforgiving servant to describe the Master’s (i.e. God’s) just wrath at His unforgiving servant who is then made to repay Him every last penny owed Him for his not forgiving others (Matt. 18:34). Now in contrast to God’s just anger seen there consider Jesus’ use of this word (orgidzo) in His parable of the prodigal son to describe the older brother’s unforgiving and unjust anger when the Father celebrates the return of his repentant son (Luke 15:28). Therefore in light of the gospels appeal for reconciliation and mercy (Matt. 5:7) we ourselves must be people of grace and reconciliation rather than people of wrath, because as the Apostle James duly notes in his Epistle, "the wrath of man does not produce the righteousness of God" (See James 1:19-20). Those then who seek to justify harbouring or expressing their wrath are only deceiving themselves (Eph. 4:29-31; James 4:11). Since only God can both harbour and execute just wrath (Rom. 12:19). Therefore the Apostle Paul commands us all that we put our wrath away (Col. 3:8). Since it is not conducive to the new nature, or the agape love of God (Gal. 5:22-23; Eph. 4:31-32; Col. 3:12-14). All which stands juxtaposed to the wrath of sinful mankind (Consider Gal. 5:20 and the Apostle’s Paul use of the parallel noun thymos there). 9 For God did not appoint us to wrath, but to obtain salvation through our Lord Jesus Christ, 10 who died for us, that whether we wake or sleep, we should live together with Him. 11 Therefore comfort each other and edify one another, just as you also are doing. 1 Thess. 5:9-11
Continuing on from his exhortation on reverence and prayer for men in the church. The Apostle Paul now gives an exhortation for the women in the church to do likewise: “In like manner also, that the women adorn themselves in modest apparel, with propriety and moderation, not with braided hair or gold or pearls or costly clothing, 10 but, which is proper for women professing godliness, with good works.”
Women then, like the men, should seek to first adorn themselves with inward beauty and peaceful etiquette befitting their Godly character, rather then merely emphasizing their outward appearances. Therefore all women in the church are asked to be modest in their dress. Now this does not mean suppressing ones natural beauty. Or wearing drab and unbecoming attire. It means exemplifying beauty that is primarily inward. For if the heart is right with God then a woman’s beauty will flow naturally from both personality and adornment. Like a flower that enriches the landscape without over powering it, so a godly women’s adornment is likewise non intrusive. Similarly the Apostle Peter says of a woman of faith's adornment to, “rather let it be the hidden person of the heart, with the incorruptible beauty of a gentle and quiet spirit, which is very precious in the sight of God.” 1 Peter 3:4 Therefore a woman professing godliness with good works should primarily be concerned about being adorned with the inner beauty of a meek and quite spirit. Since it is her outstanding character and good works that will make her stand out in the congregation.
As
Proverbs says:
“Charm is deceitful and beauty is passing,
But a woman who fears the Lord, she shall be praised.
31 Give her of the fruit of her hands,
And let her own works praise her in the gates.” Pr. 31:30-31
Vs. 11 "Let a woman learn in silence with all submission."
Having stated that all women professing Godliness and good works should be of a quiet and peaceful disposition, the Apostle Paul now gives a clear and straightforward exhortation/command to forward that end, “Let a woman learn in silence with all submission.”
In one sense, the Apostle Paul by using the word translated woman here in a cordial sense to address all marriageable age females in the church, is making a deliberate statement about a woman’s inclusion as an equal person, who is to be welcomed with all joy into Bible study and or hearing the exposition of the Scriptures, as an established Scriptural norm (Deut. 31:12-13; Nehemiah 8:1-3). In another by commanding that she learn by listening quietly and with all submission is to be a reflection of her living a Godly life (See 1 Peter 3:1-6). Now the word Paul uses here commanding the silence of women in the church; and not just believing men's wives, is the feminine form of the word he used in 2:2 commanding the men to pray for all in authority; and thus to do and pray for conditions that will make for us all to live and enjoy peaceable lives. Now this word translated silence (hesuchia) in the main means to live and be unobtrusive, not asserting onself, or meddling in others peoples business and affairs. It has four appearances in the N.T. (Acts 22:2; 2 Thess. 3:12; 1 Tim. 2:11-12). The masculine form is used in 1 Peter 3:4 where the Apostle commends a gentle and quiet spirit as being very precious in the sight of God. Now it should be noted that a words gender in the N.T. does not necessarily specify its genders use as in English. Only in regards to living things does it apply, and thus the connection here. The point then being made in verse eleven and in 1 Peter 3:1-6 is that holy women should seek to have a gentle, peaceful and submissive dispositions (1 Cor. 11:3); rather than assert themselves over the men in the church, or in the home, where the husband though the head of the wife, is to exercise his position in the family through love (Eph. 5:22-24). For both words translated silence and submission in 1 Tim 2:11 leave no doubt that women are not called to the exposition of the Scriptures before the assembly; participation in corporate worship (Eph. 5:19) and prayer (2 Cor. 11:5) certainly. But never to a teaching role where she instructs or has authority over men in the church (1 Tim. 2:12). Now this inclusion of woman as the Lord Jesus Christ exemplified is to be dignifying of her person, just as when He intentionally spoke with, visited, and taught woman (Luke 10:38-42; John 4:1-42; 11:1-44). And they in turn spoke with (John 20:1-18) and ministered to Him (Luke 8:1-3; John 12:1-8). There is then nothing condescending about such submission. Consider the early disciples when following the Lord’s liberating example, after Jesus Christ's ascension had mixed gender prayer meetings in anticipation of the Holy Spirit’s outpouring (Acts 1:9-14). And this continued with the Holy Spirit’s arrival during Pentecost in Jerusalem and has been the norm since (Acts 5:12-16; 12:11-17; 15:22-29; 16:14-15; 18:1-22). As both male and female believer’s fellowship, worship and co-labor in spreading the Good News about Jesus Christ, God’s Son and our mutual Saviour (Rom. 16:1-16; Acts 18:24-28; Phil. 4:1-3).
Now the word translated submission in verse eleven is also used in 1 Tim. 3:4 of a Pastor having his own children in subjection; of the Apostle Paul refusing to be in subjection to false teachers (Gal. 2:5); and of every believer’s own submission to God by their obedience towards the Gospel of Jesus Christ (2 Cor. 9:13). It’s cognate appears in Eph. 5:22 of wives being submissive towards their own husbands; and in the verse that precedes it which commands all believers to be mutually submissive to each other in the fear of God (Eph. 5:21). Thus both male and female believers are to be submissive towards each other (1 Peter 5:5), and to serve each other (John 13:12-17) out of love (Gal. 5:13). In other words reciprocal love, concern, and respect is to be manifest by us all who Name Jesus Christ as Lord. Yet every orderly society (and the church and family is no different) still retains a functional hierarchy. Since submission and respect are the mainstays of such (1 Thess. 5:12; 1 Tim. 3:3-4). Therefore in carrying out our responsibilities towards each other this is a necessity (1 Cor. 12:28-31). Consider that the New Testament lays abundant importance on our submission to civil authorities (Rom. 13:1-7; 1 Peter 2:13-17; Titus 3:1-2); to spouses and parents (Col. 3:18-21); to Godly church authorities (Heb. 13:7; 17; 24; 1 Peter 5:5); even to our employer's (Col. 3:22-24). God has created structures of authority to govern, protect, and provide for mankind (Matt. 8:5-13). Therefore to reject that fundamental premise, whether in the family, church, or society at large is to reject how we as believers are to live in relation to Him, by our submission to all God ordained authority (Jude 8). Yet God has not given women the role of head over His people (Isaiah 3:12; 1 Cor. 11:3). Rather Jesus’ by His Person and His Holy Spirit bringing us all to new and everlasting life, He has united us all to Himself. Giving all women equal status with all their male brethren (Matt. 23:8-10; Gal. 3:26-29). But He has not given us all the same responsibilities, as the Apostle Paul makes clear here. That is the sole distinction being made between the genders in these passages, yet is sadly being lost on so many, who equate equality; and thus ones value or importance as a human being (whether a Christian or not) with equal abilities and or responsibilities. A performance based and hierarchical measure of oneself, or someone else, which Jesus Christ has outlawed for His people, for we are all brethren (Matt. 23:8-12).
Therefore she is not only an equal person and necessary member of Christ’s Body with all her male counterparts (1 Cor. 12:12-27). Her honor here and in the Kingdom of heaven will be assured her as she follows what the Lord has decreed for her. For Biblical equality in the church never means, as in the secular world, a renunciation of our God given genders uniqueness' and purposes'. For women according to God’s designs are still primarily to be caregivers in the home and in the church, while men are to be providers and protectors for their families and children. Thus men are given the solomen duty of oversight, while woman are given the solemn duty of nurturing healthy children and families. Therefore when woman exercised a prophetic gift given them by the Holy Spirit (Acts 2:17-18; 21:9) or prayed amongst other believers it was done while she was in submission to her head (See 1 Cor. 11:3-16). This of course could be her husband; (Eph. 5:22) her father (Acts 21:8-9); or male church authority (1 Tim. 5:17). Even with Biblical role models like Deborah the prophetess who judged Israel. Deborah never saw herself as the nations head (Judges 5:2, 9-10). Rather as appointed by God during a time when the nation had gone after other gods (Judges 5:8), and leadership was all but lacking from Barak, the nations then leader (Judges 4:4-10). Therefore God raised up a mother in Israel (Judges 5:7). The prophetess Deborah, and by God’s prophetic Word spoken through her, she went on to encourage Barak to fulfill his solemn duty and lead Israel onto the victory God had already ordained for them. Therefore it is Barak who finds mention in the N.T. as a Godly example of faith in the context of Israel’s leaders (Heb. 11:32). So then verse eleven decrees all women grow in their knowledge of God with their husbands and other believers quietly and with deference. While verse twelve sets boundaries for all women who are attending to their salvation.
Wuest, K. S. (1997). Wuest's word studies from the Greek New Testament : For the English
reader (1 Ti 2:11). Grand Rapids: Eerdmans.
Commentary
Vs. 8 "I desire therefore that the men pray everywhere, lifting up holy hands, without wrath and doubting"
Having given a command to pray for all in authority so that we might live Godly and peaceable lives, and that they might be saved (vs. 1-4). The Apostle Paul now states his desire is that all men pray everywhere, lifting up holy hands, without wrath and doubting (vs. 8). Now the word the Apostle Paul uses here, unlike in verse one and four, is gender specific to men. Therefore his address is specifically to men, and not just men in Ephesus, but the church body universal. And so he begins an address about the internal functioning of men and woman in the Body of Christ on the roles of men and women in the church everywhere. Now that the Apostle Paul desires men pray everywhere is not saying that women in the church do not pray (consider Luke 2:36-38; 1 Cor. 11:6). Just that men, who are assigned the leadership roles in the Body of Christ, are to take the lead in this as well, lifting up holy hands, without wrath and doubting. So in verse eight the Apostle Paul is admonishing all male leadership to prayer and reconciling their differences. While in verse nine and ten he will begin giving instructions for the women.
The Apostle Paul then touches on three elements of Godly Prayer:
Having given a command to pray for all in authority so that we might live Godly and peaceable lives, and that they might be saved (vs. 1-4). The Apostle Paul now states his desire is that all men pray everywhere, lifting up holy hands, without wrath and doubting (vs. 8). Now the word the Apostle Paul uses here, unlike in verse one and four, is gender specific to men. Therefore his address is specifically to men, and not just men in Ephesus, but the church body universal. And so he begins an address about the internal functioning of men and woman in the Body of Christ on the roles of men and women in the church everywhere. Now that the Apostle Paul desires men pray everywhere is not saying that women in the church do not pray (consider Luke 2:36-38; 1 Cor. 11:6). Just that men, who are assigned the leadership roles in the Body of Christ, are to take the lead in this as well, lifting up holy hands, without wrath and doubting. So in verse eight the Apostle Paul is admonishing all male leadership to prayer and reconciling their differences. While in verse nine and ten he will begin giving instructions for the women.
The Apostle Paul then touches on three elements of Godly Prayer:
First is lifting up holy hands. That is not the posture of one’s hands,
but the sanctity of them. Therefore if there is sin in ones life it needs to be
confessed
and repented of before one can effectively pray. Therefore
personal and corporate revival begins with repentance from both personal and
corporate sins, as God through His Spirit and Word reveals them to us. As the Apostle James also exhorts us all, saying: "Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. 9 Lament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom. 10 Humble yourselves in the sight of the Lord, and He will lift you up." James 4:8-10 Which then leads to seeking reconciliation and restoration with each other.
"Confess your trespasses to one another, and pray for one another, that you may be healed. The effective, fervent prayer of a righteous man avails much." James 5:16
Therefore holy prayer is born out of holy living; living by grace and truth (John 1:17).
Therefore holy prayer is born out of holy living; living by grace and truth (John 1:17).
The second element is prayer without wrath. For the two are incompatible. Prayer is a time of peace, of seeking it, and praying for it (Heb. 12:14). That is why the Apostle Paul warns us not to let the sun go down on our wrath, for harbouring wrath and bitterness only gives the devil a foothold in ones life (Eph. 4:26-27). And when that happens unity and peace amongst brethren, and even ones own discernment or ability to make sound decisions is definitely hindered. And thus prayer to God while harbouring wrath, (not just having wrath; which one may work out in prayer; but willingly harbouring it; is an incompatible disposition for any believer. For such places a barrier between oneself and God. That is why the Lord Jesus places such an emphasis on seeking reconciliation; both to those we have offended, and those who have offended us (Matt. 5:21-26; 18:21-31). For if Christians will not forgive and be reconciled to each other then who can?
Now in connection with the word i.e. noun (orge) wrath, anger, that the Apostle Paul uses here. Its related verb (orgidzo) to be angry, is also used in Matt. 5:22 and Luke 15:28. And in each instance the wrath in those passages is either being rebuked or exposed as sin. Therefore, though wrath in the Bible is used of both Divine (Matt. 22:7; Luke 14:21) and human anger (Rev. 11:18); and in one instance orgidzo is even used to describe the dragon’s anger at those who keep God’s commandments and have the testimony of Jesus Christ (Rev. 12:11). When used of mankind's wrath it is almost always viewed in the Scriptures in the negative. Being either the mark of a fool, who is quick to wrath (Prov. 12:16; 27:3), or a harmful and dangerous disposition that must be forsaken by those who have faith in God (Ps. 37:8; James 1:19-20). Now the Lord Jesus in His Sermon on the Mount also condemned expressing that kind of anger, through derogatory statements to ones fellow person. Attaching a very severe warning about being in danger of hell fire to those who disregard His Words about not calling someone a fool (Matt. 5:22). While in Eph. 4:26 the Apostle Paul permits a just anger, for there is a place for that (Mark 3:5); but that is far different than an anger that slanders or harms another. Therefore he commands us not to let the sun go down on our wrath. For anger must either be resolved, or let go, to avoid the perilous consequences of prolonging it, or harbouring it.
That is why we must follow the Lord Jesus Christ's commandments on repentance, forgiveness, and reconciliation in response to any and all wrath aroused in us, or harboured by us (Matt. 5:23-25; 18:15-22; Luke 17:3-4). Since the Lord Jesus also uses this word (orgidzo) in His parable of the unforgiving servant to describe the Master’s (i.e. God’s) just wrath at His unforgiving servant who is then made to repay Him every last penny owed Him for his not forgiving others (Matt. 18:34). Now in contrast to God’s just anger seen there consider Jesus’ use of this word (orgidzo) in His parable of the prodigal son to describe the older brother’s unforgiving and unjust anger when the Father celebrates the return of his repentant son (Luke 15:28). Therefore in light of the gospels appeal for reconciliation and mercy (Matt. 5:7) we ourselves must be people of grace and reconciliation rather than people of wrath, because as the Apostle James duly notes in his Epistle, "the wrath of man does not produce the righteousness of God" (See James 1:19-20). Those then who seek to justify harbouring or expressing their wrath are only deceiving themselves (Eph. 4:29-31; James 4:11). Since only God can both harbour and execute just wrath (Rom. 12:19). Therefore the Apostle Paul commands us all that we put our wrath away (Col. 3:8). Since it is not conducive to the new nature, or the agape love of God (Gal. 5:22-23; Eph. 4:31-32; Col. 3:12-14). All which stands juxtaposed to the wrath of sinful mankind (Consider Gal. 5:20 and the Apostle’s Paul use of the parallel noun thymos there). 9 For God did not appoint us to wrath, but to obtain salvation through our Lord Jesus Christ, 10 who died for us, that whether we wake or sleep, we should live together with Him. 11 Therefore comfort each other and edify one another, just as you also are doing. 1 Thess. 5:9-11
The third element of Godly prayer the Apostle Paul mentions here is prayer without doubting. That is
prayer free from doubts (Mark 11:24), disputes (Phil. 2:14), and evil thoughts
(Matt. 15:19). Jesus used the example of a child to show the disciples the kind
of faith that pleases God (Luke 9:46-48). Therefore in both the gospels (Matt.
21:21-22) and the Book of Hebrews we are told that faith, and often an ongoing seeking faith is the essential ingredient
to having prayer answered (consider Luke 18:1-8). For the Scripture says: "But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him." Heb. 11:6
Therefore in order to be effective with their prayers the men in Timothy’s congregation first needed to be mature men of Christ and acknowledge their wrongs and reconcile their differences amongst themselves. And rather than follow the ungodly example of Hymenaeus and Alexander who were blaspheming ruling authorities, pray for all in authority, even those who were unjust in their rule (Rom. 13:1-8). Hence the Apostle’s Paul exhortation that Timothy should charge all men in the church to pray for all in authority; and not just church authority; is so that we might all live peaceable and Godly lives (Consider Jer. 29:7; 2 Peter 2:10-12; Jude 8-10). For having peace with God means we seek peace with others. “Therefore let us pursue the things which make for peace and the things by which one may edify another.” Rom 14:19
Vs. 9-10 9 in like manner also, that the women adorn themselves in modest apparel, with propriety and moderation, not with braided hair or gold or pearls or costly clothing, 10 but, which is proper for women professing godliness, with good works.
Therefore in order to be effective with their prayers the men in Timothy’s congregation first needed to be mature men of Christ and acknowledge their wrongs and reconcile their differences amongst themselves. And rather than follow the ungodly example of Hymenaeus and Alexander who were blaspheming ruling authorities, pray for all in authority, even those who were unjust in their rule (Rom. 13:1-8). Hence the Apostle’s Paul exhortation that Timothy should charge all men in the church to pray for all in authority; and not just church authority; is so that we might all live peaceable and Godly lives (Consider Jer. 29:7; 2 Peter 2:10-12; Jude 8-10). For having peace with God means we seek peace with others. “Therefore let us pursue the things which make for peace and the things by which one may edify another.” Rom 14:19
Vs. 9-10 9 in like manner also, that the women adorn themselves in modest apparel, with propriety and moderation, not with braided hair or gold or pearls or costly clothing, 10 but, which is proper for women professing godliness, with good works.
Continuing on from his exhortation on reverence and prayer for men in the church. The Apostle Paul now gives an exhortation for the women in the church to do likewise: “In like manner also, that the women adorn themselves in modest apparel, with propriety and moderation, not with braided hair or gold or pearls or costly clothing, 10 but, which is proper for women professing godliness, with good works.”
Women then, like the men, should seek to first adorn themselves with inward beauty and peaceful etiquette befitting their Godly character, rather then merely emphasizing their outward appearances. Therefore all women in the church are asked to be modest in their dress. Now this does not mean suppressing ones natural beauty. Or wearing drab and unbecoming attire. It means exemplifying beauty that is primarily inward. For if the heart is right with God then a woman’s beauty will flow naturally from both personality and adornment. Like a flower that enriches the landscape without over powering it, so a godly women’s adornment is likewise non intrusive. Similarly the Apostle Peter says of a woman of faith's adornment to, “rather let it be the hidden person of the heart, with the incorruptible beauty of a gentle and quiet spirit, which is very precious in the sight of God.” 1 Peter 3:4 Therefore a woman professing godliness with good works should primarily be concerned about being adorned with the inner beauty of a meek and quite spirit. Since it is her outstanding character and good works that will make her stand out in the congregation.
“Charm is deceitful and beauty is passing,
But a woman who fears the Lord, she shall be praised.
31 Give her of the fruit of her hands,
And let her own works praise her in the gates.” Pr. 31:30-31
Vs. 11 "Let a woman learn in silence with all submission."
Having stated that all women professing Godliness and good works should be of a quiet and peaceful disposition, the Apostle Paul now gives a clear and straightforward exhortation/command to forward that end, “Let a woman learn in silence with all submission.”
In one sense, the Apostle Paul by using the word translated woman here in a cordial sense to address all marriageable age females in the church, is making a deliberate statement about a woman’s inclusion as an equal person, who is to be welcomed with all joy into Bible study and or hearing the exposition of the Scriptures, as an established Scriptural norm (Deut. 31:12-13; Nehemiah 8:1-3). In another by commanding that she learn by listening quietly and with all submission is to be a reflection of her living a Godly life (See 1 Peter 3:1-6). Now the word Paul uses here commanding the silence of women in the church; and not just believing men's wives, is the feminine form of the word he used in 2:2 commanding the men to pray for all in authority; and thus to do and pray for conditions that will make for us all to live and enjoy peaceable lives. Now this word translated silence (hesuchia) in the main means to live and be unobtrusive, not asserting onself, or meddling in others peoples business and affairs. It has four appearances in the N.T. (Acts 22:2; 2 Thess. 3:12; 1 Tim. 2:11-12). The masculine form is used in 1 Peter 3:4 where the Apostle commends a gentle and quiet spirit as being very precious in the sight of God. Now it should be noted that a words gender in the N.T. does not necessarily specify its genders use as in English. Only in regards to living things does it apply, and thus the connection here. The point then being made in verse eleven and in 1 Peter 3:1-6 is that holy women should seek to have a gentle, peaceful and submissive dispositions (1 Cor. 11:3); rather than assert themselves over the men in the church, or in the home, where the husband though the head of the wife, is to exercise his position in the family through love (Eph. 5:22-24). For both words translated silence and submission in 1 Tim 2:11 leave no doubt that women are not called to the exposition of the Scriptures before the assembly; participation in corporate worship (Eph. 5:19) and prayer (2 Cor. 11:5) certainly. But never to a teaching role where she instructs or has authority over men in the church (1 Tim. 2:12). Now this inclusion of woman as the Lord Jesus Christ exemplified is to be dignifying of her person, just as when He intentionally spoke with, visited, and taught woman (Luke 10:38-42; John 4:1-42; 11:1-44). And they in turn spoke with (John 20:1-18) and ministered to Him (Luke 8:1-3; John 12:1-8). There is then nothing condescending about such submission. Consider the early disciples when following the Lord’s liberating example, after Jesus Christ's ascension had mixed gender prayer meetings in anticipation of the Holy Spirit’s outpouring (Acts 1:9-14). And this continued with the Holy Spirit’s arrival during Pentecost in Jerusalem and has been the norm since (Acts 5:12-16; 12:11-17; 15:22-29; 16:14-15; 18:1-22). As both male and female believer’s fellowship, worship and co-labor in spreading the Good News about Jesus Christ, God’s Son and our mutual Saviour (Rom. 16:1-16; Acts 18:24-28; Phil. 4:1-3).
Now the word translated submission in verse eleven is also used in 1 Tim. 3:4 of a Pastor having his own children in subjection; of the Apostle Paul refusing to be in subjection to false teachers (Gal. 2:5); and of every believer’s own submission to God by their obedience towards the Gospel of Jesus Christ (2 Cor. 9:13). It’s cognate appears in Eph. 5:22 of wives being submissive towards their own husbands; and in the verse that precedes it which commands all believers to be mutually submissive to each other in the fear of God (Eph. 5:21). Thus both male and female believers are to be submissive towards each other (1 Peter 5:5), and to serve each other (John 13:12-17) out of love (Gal. 5:13). In other words reciprocal love, concern, and respect is to be manifest by us all who Name Jesus Christ as Lord. Yet every orderly society (and the church and family is no different) still retains a functional hierarchy. Since submission and respect are the mainstays of such (1 Thess. 5:12; 1 Tim. 3:3-4). Therefore in carrying out our responsibilities towards each other this is a necessity (1 Cor. 12:28-31). Consider that the New Testament lays abundant importance on our submission to civil authorities (Rom. 13:1-7; 1 Peter 2:13-17; Titus 3:1-2); to spouses and parents (Col. 3:18-21); to Godly church authorities (Heb. 13:7; 17; 24; 1 Peter 5:5); even to our employer's (Col. 3:22-24). God has created structures of authority to govern, protect, and provide for mankind (Matt. 8:5-13). Therefore to reject that fundamental premise, whether in the family, church, or society at large is to reject how we as believers are to live in relation to Him, by our submission to all God ordained authority (Jude 8). Yet God has not given women the role of head over His people (Isaiah 3:12; 1 Cor. 11:3). Rather Jesus’ by His Person and His Holy Spirit bringing us all to new and everlasting life, He has united us all to Himself. Giving all women equal status with all their male brethren (Matt. 23:8-10; Gal. 3:26-29). But He has not given us all the same responsibilities, as the Apostle Paul makes clear here. That is the sole distinction being made between the genders in these passages, yet is sadly being lost on so many, who equate equality; and thus ones value or importance as a human being (whether a Christian or not) with equal abilities and or responsibilities. A performance based and hierarchical measure of oneself, or someone else, which Jesus Christ has outlawed for His people, for we are all brethren (Matt. 23:8-12).
Therefore she is not only an equal person and necessary member of Christ’s Body with all her male counterparts (1 Cor. 12:12-27). Her honor here and in the Kingdom of heaven will be assured her as she follows what the Lord has decreed for her. For Biblical equality in the church never means, as in the secular world, a renunciation of our God given genders uniqueness' and purposes'. For women according to God’s designs are still primarily to be caregivers in the home and in the church, while men are to be providers and protectors for their families and children. Thus men are given the solomen duty of oversight, while woman are given the solemn duty of nurturing healthy children and families. Therefore when woman exercised a prophetic gift given them by the Holy Spirit (Acts 2:17-18; 21:9) or prayed amongst other believers it was done while she was in submission to her head (See 1 Cor. 11:3-16). This of course could be her husband; (Eph. 5:22) her father (Acts 21:8-9); or male church authority (1 Tim. 5:17). Even with Biblical role models like Deborah the prophetess who judged Israel. Deborah never saw herself as the nations head (Judges 5:2, 9-10). Rather as appointed by God during a time when the nation had gone after other gods (Judges 5:8), and leadership was all but lacking from Barak, the nations then leader (Judges 4:4-10). Therefore God raised up a mother in Israel (Judges 5:7). The prophetess Deborah, and by God’s prophetic Word spoken through her, she went on to encourage Barak to fulfill his solemn duty and lead Israel onto the victory God had already ordained for them. Therefore it is Barak who finds mention in the N.T. as a Godly example of faith in the context of Israel’s leaders (Heb. 11:32). So then verse eleven decrees all women grow in their knowledge of God with their husbands and other believers quietly and with deference. While verse twelve sets boundaries for all women who are attending to their salvation.
Vs. 12 "And I do not permit a woman to teach or to have authority over a man, but to be in silence."
The Apostle Paul having given a command that all women in the church learn in silence and with all submission; the Apostle Paul now commands: “And I do not permit a woman to teach or to have authority over a man, but to be in silence.”
The command given here is a natural follow up to his previous injunction. For the Apostle Paul having previously made it clear that he wants all believing woman involved in the church’s life and mission, now makes it clear that there are restrictions regarding this, and that is women in the church are not permitted to teach or to hold authority over men, but to be in silence (same word he used in verse eleven). Now this silence is not a literal silence of never speaking in the church; the Apostle Paul is not putting an absolute muzzle on women; rather this is a woman's silence in that she is not permitted to teach or hold authority over a man (See 1 Cor. 14:34-37). And thus she remains obedient to the Word of God by not teaching or holding authority over men in the church. For the women's commanded silence here is in regards to her exposition/interpretation of the Scriptures as an authority of them before the congregation. It is in regards to this solemn duty that has been assigned to her head the male, that the Apostle is commanding her silence here. That said, she may (if mature in her faith) teach the Scriptures to other women and children (which is a natural outworking of motherhood and thus her discipling others). But again she does not do this as an independent authority; she may only do this while she herself is in subjection to Christ through her male head (See 1 Cor. 11:3 also see Num. 30:3-8 for a principal) and of course the male church authority (1 Cor. 14:34-35). That is what the word translated authority (authenteo) in verse twelve (a Present, Active, Infinitive verb, in the 3rd person singular=authentein); which appearing only here in the N.T. commands women against doing, "to act of oneself; to dominate" (Strong's Concise Dictionary). The New American Standard Hebrew-Aramaic and Greek dictionaries states it is not for her to: "exercise authority over". Similarly Vincent Word studies says it is: "to have or exercise dominion over". In Liddell and Scott's Abridged Edition it is graphically rendered as "to have full power over". Enhanced Strong's gives three applicable definitions for this passage: 1 one who acts on his own authority, autocratic. 2 an absolute master. 3 to govern, exercise dominion over one. Robertson's Word Pictures in the New Testament states in ancient times this was the common word used to describe one acting as another's master. In regards to this Louw-Nida states: "to control in a domineering manner—‘to control, to domineer.’ Rendering the word in context as: ‘I do not allow women … to dominate men’ 1 Tm 2:12. It goes on to state: ...‘To control in a domineering manner’ is often expressed idiomatically, for example, ‘to shout orders at,’ ‘to act like a chief toward,’ or ‘to bark at.’ Laying particular stress on that aspect of the word, though essentially that is an outworking of a woman who herself is not subject to Christ; or likely anyone else if she is doing so. Therefore women are not to hold authority over men in the church but the wife in particular is not be act condescending towards her husband (lit. acting like his master); something that is the antithesis to being wilfully submissive and or in subjection to Christ.In essence then
it is a reflection of women whose heart has not submitted herself to God's
designs for her. Trying to dominate her husband, she inevitably carries this
attitude and or need to exercise control of him (and or) other men with her into the
church.
Therefore the Christian woman or wife must not hold authority over the man or husband, as the Apostle Paul commands us all here. For just as God the Father, and Jesus Christ the Son, are equal in Person in every aspect, Jesus Christ the Son still submits to God the Father as His Head (1 Cor. 11:3). Therefore equally of person and submission are not mutually exclusive ideas. Yet leadership in the church or home must always be defined and modeled by how our Lord treated and led others (Matt. 11:28-30; Mark 9:35; 10:42-45; John 10:11-13 etc.). Therefore just as the Apostle Paul in following Christ sought to be gentle and lowly in his Apostleship in the church (2 Cor. 10:1; Eph. 4:1-3; Phil. 2:3-4 etc.), so too all men in the church must not lord authority over those they are charged to lead, protect, provide and care for; whether in their families (1 Peter 3:7), or in the church (Acts 20:28-35; 1 Peter 5:1-4). For we are all commanded as equal brethren in Christ (Matt. 23:8-10) to be mutually submissive to each other in the fear of the Lord (Eph. 5:21; 1 Peter 5:5).
Therefore believing women should develop and exercise their Spirit gifts for the church’s edification in love within the framework of the Lord Jesus Christ’s commandments respecting the headship of Christ for her through male authority (1 Cor. 11:3, 7-10, 14:34). For the woman by God’s design is man’s (or the husbands) helper (Gen. 2:18) providing what he lacks (Consider Ps. 121:1-2). However she is not his head. Therefore whatever authority she has must be delegated to her by him (Prov. 31:11-31; Rom. 16:1-2). Holy Spirit gifted women than who are mature in their faith then should disciple other woman and children whether individually, or collectively for the building up of the church body in love (Titus 2:3-5). So that in the execution of all authority; as the new creation demonstrates; we take on the new relationship liberty (Rom. 16:3-16); while not circumventing the Lord’s commandments that require our mutual submission to Him, by our obedience to them (1 Cor. 11:5; 14:34-35, 37). Hence not lordship as Jesus’ cautions us against, (Mark 10:42-45) rather mutual love, respect, submission and service (Luke 22:24-27; John 13:1-17; 34-35; Gal. 5:13-14; Eph. 5:21) to which all believing men and woman are called. Thus differing roles, yet equality of person, is how we must understand these kinds of passages (Gal. 3:26-29). A married woman’s first duty then is to serving Jesus Christ in her home (1 Peter 3:1-7) and managing it (1 Tim. 5:14). Yet this does not mean that a Godly wife or single woman cannot work outside of the home (Acts 16:14-15) or work in the church, or in a para church setting (Rom. 16:1-2). It means if she is married her first duty is to her husband and children (Prov. 31; Titus 2:4-5). And if she does anything for the Lord outside of that it must be with her husbands consent. Similairly a Godly single woman who serves in the church must serve there within the confines of the assistant role to the male leadership there. Having authority delegated to her by them. For there are no New Testament examples of woman having legitimate oversight of churches. There are though examples of woman serving as church hosts (Acts 16:14-15; 1 Cor. 16:19; 2 John 2), as church workers (Rom. 16:1-2), as Christ’s witnesses to men and woman (Matt. 28:1-10; John 4:28-30), as caregivers to the same (Luke 8:1-3; Acts 9:36-39), as a prerequisite to receiving church aid (1 Tim. 5:9-10), and as co-workers with their husbands (Acts 18:26) and other believers, even with the Apostle Paul in forwarding the gospel (Phil. 4:3). But never as legitimately exercising oversight over an entire assembly (Rev. 2:20-28).
The Apostle Paul having given a command that all women in the church learn in silence and with all submission; the Apostle Paul now commands: “And I do not permit a woman to teach or to have authority over a man, but to be in silence.”
The command given here is a natural follow up to his previous injunction. For the Apostle Paul having previously made it clear that he wants all believing woman involved in the church’s life and mission, now makes it clear that there are restrictions regarding this, and that is women in the church are not permitted to teach or to hold authority over men, but to be in silence (same word he used in verse eleven). Now this silence is not a literal silence of never speaking in the church; the Apostle Paul is not putting an absolute muzzle on women; rather this is a woman's silence in that she is not permitted to teach or hold authority over a man (See 1 Cor. 14:34-37). And thus she remains obedient to the Word of God by not teaching or holding authority over men in the church. For the women's commanded silence here is in regards to her exposition/interpretation of the Scriptures as an authority of them before the congregation. It is in regards to this solemn duty that has been assigned to her head the male, that the Apostle is commanding her silence here. That said, she may (if mature in her faith) teach the Scriptures to other women and children (which is a natural outworking of motherhood and thus her discipling others). But again she does not do this as an independent authority; she may only do this while she herself is in subjection to Christ through her male head (See 1 Cor. 11:3 also see Num. 30:3-8 for a principal) and of course the male church authority (1 Cor. 14:34-35). That is what the word translated authority (authenteo) in verse twelve (a Present, Active, Infinitive verb, in the 3rd person singular=authentein); which appearing only here in the N.T. commands women against doing, "to act of oneself; to dominate" (Strong's Concise Dictionary). The New American Standard Hebrew-Aramaic and Greek dictionaries states it is not for her to: "exercise authority over". Similarly Vincent Word studies says it is: "to have or exercise dominion over". In Liddell and Scott's Abridged Edition it is graphically rendered as "to have full power over". Enhanced Strong's gives three applicable definitions for this passage: 1 one who acts on his own authority, autocratic. 2 an absolute master. 3 to govern, exercise dominion over one. Robertson's Word Pictures in the New Testament states in ancient times this was the common word used to describe one acting as another's master. In regards to this Louw-Nida states: "to control in a domineering manner—‘to control, to domineer.’ Rendering the word in context as: ‘I do not allow women … to dominate men’ 1 Tm 2:12. It goes on to state: ...‘To control in a domineering manner’ is often expressed idiomatically, for example, ‘to shout orders at,’ ‘to act like a chief toward,’ or ‘to bark at.’ Laying particular stress on that aspect of the word, though essentially that is an outworking of a woman who herself is not subject to Christ; or likely anyone else if she is doing so. Therefore women are not to hold authority over men in the church but the wife in particular is not be act condescending towards her husband (lit. acting like his master); something that is the antithesis to being wilfully submissive and or in subjection to Christ.
Therefore the Christian woman or wife must not hold authority over the man or husband, as the Apostle Paul commands us all here. For just as God the Father, and Jesus Christ the Son, are equal in Person in every aspect, Jesus Christ the Son still submits to God the Father as His Head (1 Cor. 11:3). Therefore equally of person and submission are not mutually exclusive ideas. Yet leadership in the church or home must always be defined and modeled by how our Lord treated and led others (Matt. 11:28-30; Mark 9:35; 10:42-45; John 10:11-13 etc.). Therefore just as the Apostle Paul in following Christ sought to be gentle and lowly in his Apostleship in the church (2 Cor. 10:1; Eph. 4:1-3; Phil. 2:3-4 etc.), so too all men in the church must not lord authority over those they are charged to lead, protect, provide and care for; whether in their families (1 Peter 3:7), or in the church (Acts 20:28-35; 1 Peter 5:1-4). For we are all commanded as equal brethren in Christ (Matt. 23:8-10) to be mutually submissive to each other in the fear of the Lord (Eph. 5:21; 1 Peter 5:5).
Therefore believing women should develop and exercise their Spirit gifts for the church’s edification in love within the framework of the Lord Jesus Christ’s commandments respecting the headship of Christ for her through male authority (1 Cor. 11:3, 7-10, 14:34). For the woman by God’s design is man’s (or the husbands) helper (Gen. 2:18) providing what he lacks (Consider Ps. 121:1-2). However she is not his head. Therefore whatever authority she has must be delegated to her by him (Prov. 31:11-31; Rom. 16:1-2). Holy Spirit gifted women than who are mature in their faith then should disciple other woman and children whether individually, or collectively for the building up of the church body in love (Titus 2:3-5). So that in the execution of all authority; as the new creation demonstrates; we take on the new relationship liberty (Rom. 16:3-16); while not circumventing the Lord’s commandments that require our mutual submission to Him, by our obedience to them (1 Cor. 11:5; 14:34-35, 37). Hence not lordship as Jesus’ cautions us against, (Mark 10:42-45) rather mutual love, respect, submission and service (Luke 22:24-27; John 13:1-17; 34-35; Gal. 5:13-14; Eph. 5:21) to which all believing men and woman are called. Thus differing roles, yet equality of person, is how we must understand these kinds of passages (Gal. 3:26-29). A married woman’s first duty then is to serving Jesus Christ in her home (1 Peter 3:1-7) and managing it (1 Tim. 5:14). Yet this does not mean that a Godly wife or single woman cannot work outside of the home (Acts 16:14-15) or work in the church, or in a para church setting (Rom. 16:1-2). It means if she is married her first duty is to her husband and children (Prov. 31; Titus 2:4-5). And if she does anything for the Lord outside of that it must be with her husbands consent. Similairly a Godly single woman who serves in the church must serve there within the confines of the assistant role to the male leadership there. Having authority delegated to her by them. For there are no New Testament examples of woman having legitimate oversight of churches. There are though examples of woman serving as church hosts (Acts 16:14-15; 1 Cor. 16:19; 2 John 2), as church workers (Rom. 16:1-2), as Christ’s witnesses to men and woman (Matt. 28:1-10; John 4:28-30), as caregivers to the same (Luke 8:1-3; Acts 9:36-39), as a prerequisite to receiving church aid (1 Tim. 5:9-10), and as co-workers with their husbands (Acts 18:26) and other believers, even with the Apostle Paul in forwarding the gospel (Phil. 4:3). But never as legitimately exercising oversight over an entire assembly (Rev. 2:20-28).
Vs. 13-14 "For Adam was formed first, then Eve. 14 And Adam was not deceived, but the woman being deceived, fell into transgression."
Now the Apostle Paul explains why women cannot teach or hold authority over the man. Two reasons are given, and both have universal implications. The first reason given is the order of creation. Though both man and woman are created in the image of God (Gen. 1:27). God created the male first, then took woman from the man and placed her in subjection to him. The man (or the husband) then has the Divine calling and responsibility as the womans head (1 Cor 11:3) and thus to love and care for her with understanding as the weaker vessel (Eph. 5:25-33; 1 Tim. 5:8; 1 Peter 3:7). The woman then has the Divine calling and responsibility to be in subjection to her head (i.e. her father, then her husband, or male church authority) and thus build her home and encourage and support him in his endeavors for their mutual well being (Prov. 31:10-31; Eph. 5:33; Titus 2:3-5; 1 Peter 3:1-6). Their marriage then is an outworking of both loving and respecting each other while not neglecting their God given responsibilities towards each other. Both then are charged to love and raise their children in the faith. Again the creation order established by God is the sole and unalterable basis for the Apostle Paul’s commandment. Paul’s citing it then sets forth an unalterable principal that must be universally applied to all churches. For what the Apostle Paul taught to one assembly he commanded of all (1 Cor. 4:17; 7:17). Therefore to argue against it based on real or imagined conditions at the time of Paul’s writing is simply to argue against his whole Epistle. Indeed it would be to argue against the Inspiration of the Scriptures and the Holy Spirit’s instructing us through them. For there are no examples of any Biblical Apostle writing to address a local situation or not, which solution was not universal in application, for all the churches (Read Acts 15:1-28).
Vs. 15 "Nevertheless she will be saved in childbearing if they continue in faith, love, and holiness, with self-control."
Here the Apostle Paul concludes his exhortation on a positive note assuring that though the woman transgressed first. She shall be saved in childbearing; if she continues in faith, love, holiness and self-control (Consider 1 Tim. 5:5-15). Now the Apostle Paul is not advocating that childbirth or any other works as a means to salvation. But by maintaining God’s created designs for her, a believing woman shall be saved in child bearing if she continues in faith; love; holiness and self-control.
Scripture Quotations
Other Resources Researched or Cited:
Now the Apostle Paul explains why women cannot teach or hold authority over the man. Two reasons are given, and both have universal implications. The first reason given is the order of creation. Though both man and woman are created in the image of God (Gen. 1:27). God created the male first, then took woman from the man and placed her in subjection to him. The man (or the husband) then has the Divine calling and responsibility as the womans head (1 Cor 11:3) and thus to love and care for her with understanding as the weaker vessel (Eph. 5:25-33; 1 Tim. 5:8; 1 Peter 3:7). The woman then has the Divine calling and responsibility to be in subjection to her head (i.e. her father, then her husband, or male church authority) and thus build her home and encourage and support him in his endeavors for their mutual well being (Prov. 31:10-31; Eph. 5:33; Titus 2:3-5; 1 Peter 3:1-6). Their marriage then is an outworking of both loving and respecting each other while not neglecting their God given responsibilities towards each other. Both then are charged to love and raise their children in the faith. Again the creation order established by God is the sole and unalterable basis for the Apostle Paul’s commandment. Paul’s citing it then sets forth an unalterable principal that must be universally applied to all churches. For what the Apostle Paul taught to one assembly he commanded of all (1 Cor. 4:17; 7:17). Therefore to argue against it based on real or imagined conditions at the time of Paul’s writing is simply to argue against his whole Epistle. Indeed it would be to argue against the Inspiration of the Scriptures and the Holy Spirit’s instructing us through them. For there are no examples of any Biblical Apostle writing to address a local situation or not, which solution was not universal in application, for all the churches (Read Acts 15:1-28).
Vs. 14 The second reason given is that the
woman was deceived by Satan
and fell into transgression. Now here the Apostle Paul does
not name Eve to whom he is referring (Read Gen. 3). Rather he says, “…but woman
being deceived fell into transgression” indicating a potential for women
everywhere who likewise operate outside of God’s designs for them to be
deceived by Satan.
Yet
for whatever reason’s Adam willfully disobeyed God’s command and ate the fruit
Eve his wife gave him. Thus not until Adam, Eve’s head rebels against God’s
command, and they both have eaten of the fruit do they both spiritually die
(Gen. 3:6-7). Thus in God's redemption plans of humanity it is through Adam (Eve’s head) that Christ enters the world into as a Man so as to take the place of Adam as the Feudal head of the human race, and thus restore what Adam forfeited when he willingly disobeyed
God by eating the fruit Eve gave him (see Rom. 5:12-21). That is why Adam is charged with humanities fall not Eve, and thus that is why Jesus Christ
became flesh as a man, not as a woman. Because Adam was Eve's head. And so to restore fallen humanity Jesus
Christ would first have to be incarnated as a Man and take the place of Adam as head
of the human race and atone for all humanity who since Adam are born into his
sin. Since it was through his sin in disobeying God that sin entered the world, and Satan became the ruler of it. Thus this principal of headship (1 Cor 11:3) is not only foundational to governance in the home and church but is foundational to humanities redemption. Is it any wonder that Satan has worked so hard to destroy these God ordained roles of men and women everywhere, even now destroying each genders sexual distinctiveness. Vs. 15 "Nevertheless she will be saved in childbearing if they continue in faith, love, and holiness, with self-control."
Here the Apostle Paul concludes his exhortation on a positive note assuring that though the woman transgressed first. She shall be saved in childbearing; if she continues in faith, love, holiness and self-control (Consider 1 Tim. 5:5-15). Now the Apostle Paul is not advocating that childbirth or any other works as a means to salvation. But by maintaining God’s created designs for her, a believing woman shall be saved in child bearing if she continues in faith; love; holiness and self-control.
Scripture Quotations
The New King James Version. Nashville : Thomas Nelson, 1982
Liddell, H. (1996). A lexicon : Abridged from Liddell and Scott's Greek-English lexicon (132). Oak Harbor, WA: Logos Research Systems, Inc.
Louw, J. P., & Nida, E. A. (1996). Vol. 1:Greek-English lexicon of the New Testament : Based on semantic domains (electronic ed. of the 2nd edition.) (473). New York: United Bible societies.
Robertson, A. (1997). Word Pictures in the New Testament (1 Ti 2:12). Oak Harbor: Logos Research Systems.
Strong, J. (1996). The exhaustive concordance of the Bible : Showing every word of the text of the common English version of the canonical books, and every occurrence of each word in regular order.(electronic ed.). Ontario: Woodside Bible Fellowship
Strong, J. (1997). The new Strong's dictionary of Hebrew and Greek words. Nashville: Thomas Nelson.
Strong, J., S.T.D., LL.D. (2009). Vol. 1: A Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible (17). Bellingham, WA: Logos Research Systems, Inc.
Swanson, J. (1997). Dictionary of Biblical Languages with Semantic Domains : Greek (New Testament) (electronic ed.). Oak Harbor: Logos Research Systems, Inc.
Thomas, R. L. (1998). New American Standard Hebrew-Aramaic and Greek dictionaries : Updated edition. Anaheim: Foundation Publications, Inc.
Vine, W. E., Unger, M. F., & White, W. (1996). Vol. 2: Vine's Complete Expository Dictionary of Old and New Testament Words (46). Nashville, TN: T. Nelson.
