WOMEN’S STUDIES IN 1 TIMOTHY 2:

WOMEN’S STUDIES IN 1 TIMOTHY 2: 

FACTORS IN INTERPRETATION

Virgil Warren, PhD

1.     The nature of the New Testament: body of law or book of wisdom (See essays on “Imperatival Intent” and “Law and Wisdom.”)?

2.     The nature of the pastoral epistles: contain mandates on morality all the way through exhortations and cultural sensitivities down to bylaw material

3.     The nature of 2 Timothy materials: directed to a local situation (Ephesus) or applicable to all the churches of the Gentile territories (note 2:7)?

4.     The lack of homogeneity in lists: lifting up holy hands and dress code items need not be of the same sort as female subjection manifested in not teaching or exercising authority over men

5.     “Quietness” (ἡσυχία, hēsychia, 2:11, 12) as a manifestation of the female deference principle (distinction between the principle itself and the cultural manner of manifesting it):  note the cognate term ἡσύχάζω (hēsychazō), meaning “to rest”; in Luke 23:56b, where it is used of “resting” on the Sabbath day.

6.     The meaning of “teach” (διδάσκω, didaskō): impart information or teach normatively?

7.     “I do not allow” (2:12): descriptive or policy or timeless prescription (cp. 2:8; 5:14; also Philippians 1:12; Titus 3:8)?

8.     “I do not allow” (οὐκ ἐπιτρέπω, ouk epitrepō): address standard situation, make a generality statement, or word a uniformity?

9.     γυνή/ἀνήρ (gynē/anēr; 2:12): gender roles or spouse relationship (“man/woman” vs.

“husband/ wife”?

10.   “Teach” and “exercise authority” (2:12) as two verbal ideas or one composite idea (teach authoritatively; hendiadys)?

11.   The reason for not teaching: because women were not well educated in the ancient world, because it implied status over, because Paul means “teach authoritatively” (see above) similar to the meaning of “teach” in 2:7; cp. also 1:3; 3:2; 4:11, 13; 5:17; 6:2, 3; note             2 Timothy 2:2, 24; Titus 2:4?

12.  The meaning of αὐθεντέω (authenteō; 2:12): exercise authority, domineer, usurp?

13.   “Ruling” within an implied limitation (2:12): in any circumstance or within the eldership role, that is, within the ultimate responsibility position in the church (cp. 3:2+5; note also 5:17)?

14.  The sense in which the historical reasons are, in fact, reasons (2:12-13): relative gifting rather than to historical occurrence per se, as reasons for wisdom rather than reasons for law (= as reasons for a personal policy), as reasons for a generality or uniformity?

15.  The meaning of “formed” (ἐπλάσθη, eplasthē, 2:13): “formed” or “informed”

16.   Basis for the idea that Adam was not deceived (2:14): inference from the Old Testament text or a notion from tradition?

17.   “Saved through childbearing” (διὰ τῆς τεκνογονίας, dia tēs teknogonias, 2:15): “childrearing” rather than “childbearing”?

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