“Uncover-Cover” Words in 1 Corinthians 11:2–16
A short discussion on the adjective akatakalyptos and the verb katakalyptō (“cover”) used in 1 Corinthians 11:2–16.
A short discussion on the adjective akatakalyptos and the verb katakalyptō (“cover”) used in 1 Corinthians 11:2–16.
With some trepidation, I critique Troy Martin’s idea that peribolaion means testicle in 1 Cor. 11:15 and his idea that Paul thought hair is a conduit of semen.
In this article, I give a brief overview of how I read 1 Corinthians 11:2-16. This passage includes the phrase, “the head of woman is man.”
Do women need to cover their heads in church meetings? What does Paul say about this in 1 Cor. 11:2–16? What were the customs of head coverings in Corinth?
Here are interpretations of 1 Corinthians 11:7 (man … is the image and glory of God, but woman is the glory of man) from past & present scholars.
In this very short post, Matthew Malcolm shows that Paul has a keen interest in setting up hierarchies of human honour and then subverting them by subjecting all humans to God.
In this 8 minute video, Danny Zacharias addresses some misunderstandings and shortcomings of our abbreviated Communion and Eucharist celebrations.
1 Corinthians 11:2-16 is a difficult passage to understand, but it makes more sense when read as a chiasm. What are Paul’s concerns and instructions here?
What is the mystery in Eph 5:32? Here’s my quick take on “This mystery is great; but I am speaking with reference to Christ and the church.”
I’ve highlighted the structure and vocabulary of 1 Cor. 14:26-40 which contains verses 33-34, “Women should be silent in the churches …”
There are various interpretations of “she will saved through childbearing” put forward by scholars, but in this article, I explain how I understand the phrase.
Introducción 1 Corintios 11:2–16 es un pasaje difícil de entender y analizar. En este breve artículo, trato de ser lo más concisa posible y dar
이 포스팅은 제가 2월 11일에 컨퍼런스에서 나누었던 내용 중 2부입니다. 서론을 포함하여 고린도전서 14:34~35 에 대한 토론인 1부 내용이 여기에 있습니다. 2부에서는 디모데전서 2장 12절을
1 Timothy 2:12 (“I do not permit a woman to teach …”) is the only Bible verse that places a restriction on a woman teaching. It shouldn’t be used to ban women ministers.
What did Paul mean when he said “husband of one wife”? What was Priscilla’s role in Ephesus and Rome? What is Paul’s overall theology of ministry and women?
Here is more from a talk I gave on February 11. In part 2, I look at 1 Timothy 2:12 within its immediate context and within the context of First Timothy.
This is part 1 of a talk I gave recently which looks at Paul’s overall theology on ministry and the verses often used to limit women.
In part 2, I look at the two texts Troy Martin uses to support his “testicle” idea, at ancient Jewish texts that mention the Watchers, and at what Paul meant by “nature teaches” (1 Cor. 11:14).
Introdução As mulheres precisam cobrir a cabeça com um chapéu, lenço ou véu quando vão à igreja? Nos séculos anteriores, a resposta a esta pergunta
Introducción Es preocupante cuando la gente utiliza mal las escrituras para subordinar y reprimir a las mujeres y, a la inversa, para elevar a los
Introducción 1 Corintios 11:2-16 es un pasaje difícil de entender y desentrañar. En este breve artículo, intento ser lo más sucinta posible y dar una
Here are a few excerpts from a chapter written by Judith Gundry that are helpful in understanding Paul’s arguments and use of creation in 1 Cor. 11:2-16.
La mujer sabia de Abel Beth Maacah en una torre fortificada con un aspecto decididamente medieval. Esta ilustración procede de la Biblia Morgan del siglo
Who was Damaris? What was her social status? What does her name mean? What was her role in the church? Evidence from ancient inscriptions help to answer some of these questions.
Paul said in 1 Cor. 11:10 that a woman should have “authority on her head.” Whose authority is it?
What if Malachi 2:16 isn’t a general statement on divorce but about a priest named Manasseh who divorced his first wife in around 350 BCE? It’s likely.
in 1 Cor. 11:14-15, Paul says that nature is a teacher of hair lengths or hairstyles for men and women. What did he mean by “nature”?
Is it significant that there is no “submit” word in Ephesians 5:22 in two of the oldest Greek manuscripts? Did Paul tell wives to submit?
D.A. Carson and Tim Keller recently had a conversation about 1 Timothy 2:12 posted on YouTube. I was asked about it. Here’s my response.
In this short article, I sketch the case that 1 Tim. 2:12 says nothing, one way or the other, about whether competent women can be pastors, preachers, priests, elders, or any kind of church leader.
Paul’s message in Romans 14 has some relevance to the issue of women ministers, an issue that continues to cause division in some sectors of the church.
Eph. 5:21 is one New Testament verse that encourages mutual submission. 1 Peter 5:5 is another. This post looks at the Greek grammar and vocabulary of 1 Peter 5:5.
In this article, I explain why “the co-elect” woman in 1 Peter 5:13 (AKA “she who is in Babylon”) may be a woman and not a church.
Here is a list of over a dozen early and medieval scholars who took Junia’s name in Romans 16:7 to be feminine. Junia was a woman and not Junias, a man.
After 10 years of blogging, the most important thing I’ve learned from listening to readers’ questions has little to do with the meaning of 1 Timothy 2:12 or Ephesians 5:22ff.
Here are 3 reasons why 1 Timothy 2:12 may be about a particular couple in the Ephesian church and not Paul’s general thoughts on women in ministry.
Twenty-nine people are mentioned in Romans 16:1-16, including ten women, seven of whom are described in terms of their ministries.
1 Coríntios 11:7 não pode significar que os homens, mas não as mulheres, são a imagem e a glória de Deus no sentido teológico usual. O que isso significa?
In 1 Cor. 16:16, Paul tells the Corinthians to submit themselves to coworkers and labourers. Paul refers to several women by these ministry terms.
In this post I critique the notes on 1 Timothy 2:12 in the ESV Study Bible. What is the context of this verse? What does it prohibit?
Does 1 Corinthians 11:7 express superiority of men over women. Is this what is meant by “man … is the image and glory of God but woman is the glory of man”? Here’s a different interpretation.
Does 1 Timothy 3:4a (“managing his own household well”) show that men, and not women, are to rule or manage their households? What was the role of the first church overseers and bishops?
O uso indevido de 1 Coríntios 11:9 para subordinar as mulheres e elevar os homens é preocupante e não foi a intenção de Paulo.
1 Coríntios 11:3 é um verso difícil de interpretar, e ocorre no início de uma passagem difícil. Uma coisa é vital, no entanto, devemos ler para encontrar a intenção de Paulo para aqueles que estão “no Senhor”.
2017 was an interesting year for my website. In July, it got a new look and a new name. Here are some statistics from since then, including my top 10 posts.
Here is a coherent interpretation of 1 Timothy 2:12 that takes into account surrounding verses as well as documented heresies in the 1st-2nd century church.
The Greek word for “head” rarely, if ever, meant “leader” in works originally written in Greek in Paul’s time. Here are four facts that support this claim.
In this article, I look at the language of 1 Timothy 2:12 and discuss the idea that this verse concerns an anonymous couple in the Ephesian church rather than men and women more generally.
Is 1 Tim 2:13 (“For Adam was formed first …”) a reason for 1 Tim 2:12? How is the created order significant? What does “gar” mean?
Not understanding the context and challenges of 1 Timothy 2:12 can lead to flawed interpretations. Here are 6 factors that should be considered when interpreting this verse.
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© 2022 Marg Mowczko