1TIM 2:11 Parallel Verse View

Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible. Please double-check these texts in advance before using in public.

Text critical issues=none Clarity of original=clear Importance=normal (All still tentative.)

Key: khaki:verbs, light-green:nominative/subject, cyan:dative/indirect object.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).

UST Women should learn quietly from the leaders of the congregation, remaining subordinate to them at all times.

BSB § A woman [fn] must learn in quietness and full submissiveness.

2:11 Or wife; also in verse 12

BLB Let a woman learn in quietness, in all submissiveness.

AICNT A woman should learn in quietness and full submission.

OEB They must learn, listening quietly to their teachers and showing them all deference.

2DT Let a woman, in silence, be apprenticed in complete under-ordering.

WEBBE Let a woman learn in quietness with full submission.

WMBB (Same as above)

NET A woman must learn quietly with all submissiveness.

LSV Let a woman learn in quietness in all subjection,

FBV Women should learn quietly, respecting their place.

TCNT A woman should learn quietly with full submission.

T4T Women must learn to listen quietly during the worship services and to fully subject themselves to the leaders of the congregation.

LEB A woman must learn in quietness with all submission.

BBE Let a woman quietly take the place of a learner and be under authority.

Moff No Moff 1TIM book available

Wymth A woman should quietly learn from others with entire submissiveness.

ASV Let a woman learn in quietness with all subjection.

DRA Let the woman learn in silence, with all subjection.

YLT Let a woman in quietness learn in all subjection,

Drby Let a woman learn in quietness in all subjection;

RV Let a woman learn in quietness with all subjection.

Wbstr Let the woman learn in silence with all subjection.

KJB-1769 Let the woman learn in silence with all subjection.

KJB-1611 Let the woman learne in silence with all subiection:
(Modernised spelling is same as from KJB-1769 above, apart from punctuation)

Bshps Let the woman learne in scilence in all subiection.
(Let the woman learn in scilence in all subjection.)

Gnva Let the woman learne in silence with all subiection.
(Let the woman learn in silence with all subjection. )

Cvdl Let the woman lerne in sylece with all subieccion.
(Let the woman learn in sylece with all subjection.)

TNT Let the woman learne in silence with all subieccion.
(Let the woman learn in silence with all subjection. )

Wyc A womman lerne in silence, with al subieccioun.
(A woman learn in silence, with all subieccioun.)

Luth Ein Weib lerne in der Stille mit aller Untertänigkeit.
(Ein woman lerne in the/of_the Stille with aller Untertänigkeit.)

ClVg Mulier in silentio discat cum omni subjectione.[fn]
(Mulier in silentio discat when/with all subyectione. )

2.11 Mulier in silentio. Orandi officium dixit convenire omnibus, et qualiter, et pro quibus, et quare, et quod ubique orandum sit. Nunc dicit, quod docendi officium solis viris conveniat, et quales ad illud debeant ordinari, determinat.

2.11 Mulier in silentio. Orandi officium he_said convenire to_all, and qualiter, and for quibus, and quare, and that ubique orandum sit. Nunc dicit, that docendi officium solis viris conveniat, and quales to illud debeant ordinari, determinat.

UGNT γυνὴ ἐν ἡσυχίᾳ μανθανέτω ἐν πάσῃ ὑποταγῇ;
(gunaʸ en haʸsuⱪia manthanetō en pasaʸ hupotagaʸ;)

SBL-GNT γυνὴ ἐν ἡσυχίᾳ μανθανέτω ἐν πάσῃ ὑποταγῇ·
(gunaʸ en haʸsuⱪia manthanetō en pasaʸ hupotagaʸ;)

TC-GNT Γυνὴ ἐν ἡσυχίᾳ μανθανέτω ἐν πάσῃ ὑποταγῇ.
(Gunaʸ en haʸsuⱪia manthanetō en pasaʸ hupotagaʸ. )

Key for above GNTs: yellow:punctuation differs (from our SR-GNT base).

TTN Tyndale Theme Notes:

Women’s Roles in the New Testament Church

Paul’s words in 1 Timothy regarding women’s roles in the church were intended to correct what was happening in Ephesus, but the extent to which this passage applies to other situations is a subject of discussion. The possible understandings include the following three:

Universal Interpretation. Galatians 3:28 (“There is no longer . . . male and female”) does not negate creational gender distinctions and roles. Even if Galatians 3:28 represents the ideal of equality in God’s eternal Kingdom, gender roles should still be ordered as outlined in 1 Timothy 2:11-15 for as long as this creation continues. By way of comparison, Matthew 22:30 discusses the status of marriage in the new creation—it differs from the structure of this creation outlined in Genesis 2:23-24, and it applies to the present life only in a special and limited sense (see 1 Tim 4:3-5; Matt 19:11-12; 1 Cor 7:29-35). The structure of the new creation will be fully realized in the coming age, and it is not the ideal for the present time. Therefore, Christian women in all times and places must recognize their role in the created order of God. They must not teach men or exercise authority over men in the church (see also 1 Cor 11:2-16; 14:34-35).

Polemical Interpretation. Paul was addressing a particular situation created by the false teaching within the Ephesian church (see 1 Tim 1:18-20; 4:1-5; cp. 2 Tim 3:6-9). Evidence suggests that this teaching was disturbing family relationships (see 1 Tim 4:3; Titus 1:11). It is possible that Ephesian women, caught up in the local heresy, were abusing Genesis 1–3 in their teaching. They might have been asserting female domination in the final resurrection (which, according to some of the Ephesians, had already occurred; 2 Tim 2:18) and accentuated Adam’s blame for the Fall. Paul corrects their misreadings by alluding to the biblical text, but his point is not to make a universal statement about the status of women in the church. His concern is merely to silence the false teachers in Ephesus, including the women among them. First Timothy 2:11-15 entails a rebuke with loss of privilege specifically for those false teachers.

Cultural Interpretation. Paul’s argument was not necessarily directed to a local problem in Ephesus, but it presupposes a strongly patriarchal society, both in concern for public decorum (women in their place, showing proper honor to men) and in handling Genesis 2:7, 22. This shows that Christians must respect cultural norms insofar as possible in their evangelistic mission (1 Cor 9:19-23). In addition, most women in that society had limited training as teachers. Their society, in contrast to many twenty-first-century societies, usually educated women poorly. Because of that culture’s patriarchal structure, women would not normally have qualified as teachers and leaders. First Timothy 2:11-15, therefore, reflects the notion that properly qualified people should lead and teach. At the same time, there are examples in Paul’s writings and in the early church of women participating in various facets of ministry (e.g., Acts 18:26; Rom 16:1-7; 1 Cor 11:5). This leads to questions about the universal applicability of Paul’s statements on women in the church.

Christians continue to discuss these complex issues. Many Christians today subscribe to a complementarian viewpoint, affirming distinct gender roles in the church, while many others take an egalitarian position, supporting the notion that men and women share equal roles in the church. All Christians affirm, however, the equality of men and women with respect to their identity as beloved children of God (see Galatians 3:26-28).

Passages for Further Study

Gen 2:23-24; Acts 18:26; Rom 16:1-7; 1 Cor 11:2-16; 14:34-35; Gal 3:28; 1 Tim 2:11-15

UTN uW Translation Notes:

Note 1 topic: figures-of-speech / imperative3p

γυνὴ & μανθανέτω

/a/_woman & /let_be/_learning

If your language does not use the third-person imperative in this way, you could state this in another way that is natural in your language. Alternate translation: “A woman must learn”

Note 2 topic: figures-of-speech / genericnoun

γυνὴ

/a/_woman

The word woman represents Christian women in general, not one particular woman. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “believing women” or “female Christians”

Note 3 topic: figures-of-speech / explicit

γυνὴ

/a/_woman

Here, the word translated woman could refer: (1) generally to any female believer. Alternate translation: “women who believe” (2) specifically to any woman who is married. This is indicated by the switch from the plural “women” in the previous verses to the singular “woman” here. Alternate translation: “a wife” or “wives”

Note 4 topic: figures-of-speech / explicit

ἐν ἡσυχίᾳ

in quietness

Here, the word translated quietness could describe: (1) learning unobtrusively and peacefully. Paul used a similar word (“quiet”) in 2:2, where it described a life that is calm and peaceful. Alternate translation: “calmly” or “in peace” (2) learning without speaking. Alternate translation: “in silence” or “without speaking”

Note 5 topic: figures-of-speech / abstractnouns

ἐν ἡσυχίᾳ

in quietness

If your language does not use an abstract noun for the idea of quietness, you could express the same idea in another way. Alternate translation: “quietly”

Note 6 topic: figures-of-speech / explicit

ἐν πάσῃ ὑποταγῇ

in in all submission

Here Paul does not state to whom or what the women are to be in all submission. If possible, you also should not express to whom or what they are to be in all submission. If you must include the object of submission, Paul could imply that the submission is to: (1) the leaders and teachers of the church. Alternate translation: “in all submission to the leaders” or “in all submission to the people who teach” (2) husbands (or other close male relatives). Alternate translation: “in all submission to their husbands”

Note 7 topic: figures-of-speech / abstractnouns

ἐν πάσῃ ὑποταγῇ

in in all submission

If your language does not use an abstract noun for the idea of submission, you could express the same idea in another way. Alternate translation: “always submitting”

Parallel 1TIM 2:11