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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=minor spelling Clarity of original=clear Importance=normal (All still tentative.)
OET (OET-RV) but I don’t permit women to be teaching or domineering men. They should remain quiet
OET-LV But I_am_ not _permitting to_be_teaching by_a_women, nor to_be_domineering of_a_man, but to_be in quietness.
SR-GNT Διδάσκειν δὲ γυναικὶ οὐκ ἐπιτρέπω, οὐδὲ αὐθεντεῖν ἀνδρός, ἀλλʼ εἶναι ἐν ἡσυχίᾳ. ‡
(Didaskein de gunaiki ouk epitrepō, oude authentein andros, allʼ einai en haʸsuⱪia.)
Key: khaki:verbs, pink:genitive/possessor, cyan:dative/indirect object, red:negative.
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).
ULT But I do not permit a woman to teach or to have authority over a man, but to be in quietness.
UST But I do not allow women to teach men, nor to have authority over men. Instead, women should remain quiet.
BSB I do not permit a woman to teach or to exercise authority over a man;[fn] she is to remain quiet.
2:12 Or over her husband
BLB But I do not permit a woman to teach, nor to use authority over a man, but to be in quietness.
AICNT But I do not permit a woman to teach or to exercise authority over a man, but to be in quietness.
OEB I do not consent to them becoming teachers, or exercising authority over men; they ought to not make a fuss.
2DT It isn’t appropriate for a woman to teach, nor to overwhelm a man, but to be [learning] in silence.
WEBBE But I don’t permit a woman to teach, nor to exercise authority over a man, but to be in quietness.
WMBB (Same as above)
NET But I do not allow a woman to teach or exercise authority over a man. She must remain quiet.
LSV and I do not allow a woman to teach, nor to rule a husband, but to be in quietness,
FBV I don't allow women to be instructors, or to dominate men; let them remain quiet.[fn]
2:12 Or tranquil, calm.
TCNT I do not permit a woman to teach or to have authority over a man; rather, she is to remain quiet.
T4T I do not permit women to teach men spiritual truth publicly, and I do not permit them to have authority over men. Instead, I desire that women listen quietly during the worship services.
LEB But I do not permit a woman to teach or to exercise authority over a man, but to remain quiet[fn].
2:12 Literally “to be in quietness”
BBE In my opinion it is right for a woman not to be a teacher, or to have rule over a man, but to be quiet.
Moff No Moff 1TIM book available
Wymth I do not permit a woman to teach, nor have authority over a man, but she must remain silent.
ASV But I permit not a woman to teach, nor to have dominion over a man, but to be in quietness.
DRA But I suffer not a woman to teach, nor to use authority over the man: but to be in silence.
YLT and a woman I do not suffer to teach, nor to rule a husband, but to be in quietness,
Drby but I do not suffer a woman to teach nor to exercise authority over man, but to be in quietness;
RV But I permit not a woman to teach, nor to have dominion over a man, but to be in quietness.
Wbstr But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.
KJB-1769 But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.
KJB-1611 But I suffer not a woman to teach, nor to vsurpe authoritie ouer the man, but to be in silence.
(But I suffer not a woman to teach, nor to usurpe authority over the man, but to be in silence.)
Bshps But I suffer not a woman to teache, neither to vsurpe auctoritie ouer ye man, but to be in scilence.
(But I suffer not a woman to teache, neither to usurpe authority over ye/you_all man, but to be in scilence.)
Gnva I permit not a woman to teache, neither to vsurpe authoritie ouer the man, but to be in silence.
(I permit not a woman to teache, neither to usurpe authority over the man, but to be in silence. )
Cvdl I suffre not a woma to teach ner to haue auctorite ouer the man, but for to be in sylence.
(I suffer not a woma to teach nor to have authority over the man, but for to be in sylence.)
TNT I suffre not a woman to teache nether to have auctoricie over a man: but forto be in silence.
(I suffer not a woman to teach neither to have auctoricie over a man: but forto be in silence. )
Wyc But Y suffre not a womman to teche, nether to haue lordschip on the hosebonde, but to be in silence.
(But I suffer not a woman to teche, neither to have lordschip on the husband, but to be in silence.)
Luth Einem Weibe aber gestatte ich nicht, daß sie lehre, auch nicht, daß sie des Mannes Herr sei, sondern stille sei.
(Einem Weibe but gestatte I not, that they/she/them lehre, also not, that they/she/them the Mannes Lord sei, rather silence sei.)
ClVg Docere autem mulieri non permitto, neque dominari in virum: sed esse in silentio.[fn]
(Docere however mulieri not/no permitto, nor dominari in virum: but esse in silentio. )
2.12 Docere, etc. Ecce non solum habitum humilem et honestum habere mulierem docuit, verum etiam auctoritatem docendi ei negavit, et subjiciendam viro præcepit, ut tam habitu quam obsequiis, sub potestate sit viri ex quo trahit originem.
2.12 Docere, etc. Behold not/no solum habitum humilem and honestum habere mulierem docuit, verum also auctoritatem docendi to_him negavit, and subyiciendam to_the_man ordered, as tam habitu how obsequiis, under potestate let_it_be viri from quo trahit originem.
UGNT διδάσκειν δὲ γυναικὶ οὐκ ἐπιτρέπω, οὐδὲ αὐθεντεῖν ἀνδρός, ἀλλ’ εἶναι ἐν ἡσυχίᾳ.
(didaskein de gunaiki ouk epitrepō, oude authentein andros, all’ einai en haʸsuⱪia.)
SBL-GNT ⸂διδάσκειν δὲ γυναικὶ⸃ οὐκ ἐπιτρέπω, οὐδὲ αὐθεντεῖν ἀνδρός, ἀλλʼ εἶναι ἐν ἡσυχίᾳ.
(⸂didaskein de gunaiki⸃ ouk epitrepō, oude authentein andros, allʼ einai en haʸsuⱪia.)
TC-GNT [fn]Γυναικὶ δὲ διδάσκειν οὐκ ἐπιτρέπω, οὐδὲ αὐθεντεῖν ἀνδρός, ἀλλ᾽ εἶναι ἐν ἡσυχίᾳ.
(Gunaiki de didaskein ouk epitrepō, oude authentein andros, all einai en haʸsuⱪia. )
2:12 γυναικι δε διδασκειν ¦ διδασκειν δε γυναικι CT
Key for above GNTs: yellow:punctuation differs, red:words differ (from our SR-GNT base).
2:12 teach men or have authority over them: The relationship between teaching and authority depends on how both are understood. Women did teach (Titus 2:3-5), but there are no clear New Testament examples or endorsements of women teaching men in church meetings (cp. Acts 18:26; 1 Cor 14:34-35; Phil 4:3). We know it was happening in some of the churches only by way of Paul’s opposing responses. Women did prophesy (Acts 2:17-18; 21:9; 1 Cor 11:5), but some types of prophecy might not have been seen as authoritative teaching (Acts 11:28; 21:10-11; 1 Cor 14:29).
• have authority over them (or usurp their authority): This verb can denote either a domineering attitude or simply the exercise of authority.
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
Note 1 topic: grammar-connect-words-phrases
δὲ
but
Here, the word But introduces a development of what Paul wrote in the previous verse. If it would be helpful in your language, you could use a word or phrase that introduces this kind of development, or you could leave But untranslated. Alternate translation: “Even more,”
Note 2 topic: figures-of-speech / genericnoun
γυναικὶ
˱by˲_/a/_women
The word woman represents Christian women in general, not one particular woman. See how you expressed the idea in 2:11. Alternate translation: “believing women” or “female Christians”
Note 3 topic: figures-of-speech / explicit
γυναικὶ & ἀνδρός
˱by˲_/a/_women & ˱of˲_/a/_man
Here, just as in 2:11, the word translated woman could refer: (1) generally to any female believer. In this case, the word man refers generally to any male believer. Alternate translation: “women who believe … men who believe” (2) specifically to any woman who is married. This is indicated by the switch from the plural “women” in 2:9–10 to the singular “woman” in 2:11 and here. In this case, the word man refers to the wife’s husband. Alternate translation: “a wife … her husband” or “wives … their husbands”
Note 4 topic: figures-of-speech / explicit
διδάσκειν
/to_be/_teaching
Here Paul could be implying that women are not permitted to teach: (1) men. Alternate translation: “to teach a man” (2) anyone during a public meeting of believers. Alternate translation: “to teach anyone when believers gather together to worship”
Note 5 topic: figures-of-speech / explicit
αὐθεντεῖν
/to_be/_domineering
Here, the word translated to have authority over could refer to: (1) any kind of rule or leadership. Alternate translation: “to be an authority over” or “to lead” (2) dominating or exercising abusive authority. Alternate translation: “to dominate” or “to control”
Note 6 topic: figures-of-speech / ellipsis
ἀλλ’ εἶναι
but to_be
Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the context if it would be clearer in your language. Alternate translation: “I require her to be”
Note 7 topic: figures-of-speech / explicit
εἶναι ἐν ἡσυχίᾳ
to_be in quietness
Here, just as in 2:11, the word translated quietness could describe: (1) being unobtrusive and peaceful. Paul used a similar word (“quiet”) in 2:2, where it described a life that is calm and peaceful. Alternate translation: “to avoid interrupting” or “to be in peace” (2) not speaking. Alternate translation: “to be in silence” or “to avoid speaking”
Note 8 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: “quiet”