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Should Women Preach?

http://www.livingcog.com/b16.htm

http://www.daveandangel.com/CRN/WomenPreachers.html

Hello, I am currently researching for the truth on this subject. I have a friend who says women where called to preach and there is nothing wrong with it.

I on the other hand all my life have felt that its not right that this is stepping out of line placing herself over the man taking more authority as leaders. I now am trying to figure out where this feeling came from I thought all my life I learned it in church. but I asked my dad whom raised me and taught me all I currently know? My dad says woman also was called to preach.

Now I am confused due to these two scriptures. Romans Romans 16:1 this scripture says this woman had a postion of authority, but I take this to another person. and was informed that this is speaking to the gentiles. Therefore, during this era, the gentiles had pagan practices.

And here's the one that clearly says she is not to speak, 1 cor 13:34, The link above I found to be very interesting and strong facts leaning toward the not to preach. If anyone can provide scriptures they go by that makes it OK, please post them. I would like to read and study the scriptures.

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112 answers

In the bible, it is said that male and female he created them and God does not recognise male or female. It is the african culture that discrimiantes. We enjoy western preachers who are female, so why this question in the first place?[quote][/quote]

please stop it,what do you mean african discrimination,the words male and female are not african language so what is your point.

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Ephesians 2:14-16

For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;

15 Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace;

16 And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby:

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Galatians 3:28

. . . ., there is neither male nor female: for ye are all one in Christ Jesus.

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Please i want to know if it is a sin for a Christain to watch Indecency films. Please, i want to know if it is a good thing for a christain to engage herself in those types of films

Respond please

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in my view women can peach everywhere, !

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Posts: 14

The Bible Forbids Women From Being Pastors / Church Leaders

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1 Corinthians 14 : 34-35 The women should keep quiet in the meetings. They are not allowed to speak as the law says, they must not be in charge. If they want to findout something, they should ask their husbands at home. It is a disgraceful thing for a woman to speak in a church meeting.[1

Passage 1 Timothy 2:8-14:

8I want men everywhere to lift up holy hands in prayer, without anger or disputing.

9I also want women to dress modestly, with decency and propriety, not with braided hair or gold or pearls or expensive clothes, 10but with good deeds, appropriate for women who profess to worship God.

11A woman should learn in quietness and full submission. 12I[b] do not permit a woman to teach or to have authority over a man; she must be silent[/b]. 13For Adam was formed first, then Eve. 14And Adam was not the one deceived; it was the woman who was deceived and became a sinner

The bible is so clear on this topic wether women should be allowed to preach in churches or not, yet some hyprocrites who claim to belive the bible would be turning the bible upside down and looking for loop holes, creating illogical logic just to prove a point that doesn't exist. I know some pastors encourage ther wives to preach in church because they see it as a family business. and th wife needs to be positioned to take over the business if something happens to the pastor.

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@drean naira

Very true.

There should be Ordination of Women

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I think poster, you should paraphrase the question well. Maybe your talking of women ORDINATION, in that case the Bible did not teach us that.

You can ask why among the 12 apostle there is no woman chosen?

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Women should preach,they bibles say we should go preach the gospel to everyone.But a woman cannot be a preacher of a church except the members of that church are only women.pls read 1Tim1:15,3:16.here you will understand why women cannot have positions where men are present.

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t

the most anioying part of it, is that all these posters are not born again,

the woman jesus met asked him. -----"

your people said that we ought to pray in the church(synagauge) and our people said it should be in the mountain, now tell me where we ought to pray."

you all know the story,

the question should be ami born again,

ami living in sin or not,

do i say what i dont to,

do i have any feeling for God to do His will

please read this

ecclesiastes 12:13

thank you for reading this post

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Is there any post here that talks about women staying at home and not working because the bible says that women should be keepers at home.

So that means that irrespective of your degree and whatever you have learnt or gotten,as long as you are married,you are supposed to remain at home and be subject to cleaning,cooking and taking care of the kids for the rest of your lives.

Women!!!

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It depends on which God you are talking of.

If its the house of ballam then women can preach

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Asking women not to preach is simply a way of making them second class citizens even in the house of God. Any woman called to the pulpit should do so without fear or favour and have the support of men. I've met female preachers who are well vast in the WORD. I have listened to male preachers who for the joy of making women home makers or home school teachers have preached against this.

Read your Bible, aint there instances where God chose to work with a woman instead of a man. The disciples may have been men but its common sense that a man who is single and moving from town to town in ministry will choose to work with men.

Let's remove marks from "eko", "eko" no get marks, na d leaves wey dem take wrap am give am marks.

Women are called to be preachers and women should preach, not only to women but to men (may be we no longer have just men and women o, before you blame me of being bias), every living soul.

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And there is absolutely nothing to stop them either.

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@mihai

How did I miss these:

You are wrong, you know?  This is how.

From your post above, you are saying just the 11 disciples were gathered and that the 120 were not disciples but just crowd.  Now, if the disciples that gathered were just the 11 where did the two disciples put forward, ie Joseph Barnabas and Matthias, come from?  Were they disciples too, or just part of the crowd?

Read what Peter said very well for the criteria to choose the person to replace Judas.  He (the person to be chosen) must have been with them from the start of Jesus ministry at the baptism of John to the day He ascended (vs 21).  Clearly these two men were disciples, and not just crowd, and they were part of the about 120 disciples present, both men and women.

Also, from the criteria in vs 21, they were also present when Jesus was taken up from them at the ascension.  That means not just 11 disciples were there at that day of the ascension as witnesses, contrary to what you wrote.  Other disciples, of which are Barnabas and Matthias, were also present, according to Peter.  Mind you, it was that same day of the ascension that He gave that Great Commision in Matt. 28:19!

Now, these same about 120 disciples (men and women) were the ones that were together in one place (likely the same upper room) at the day of Pentecost.  Remember by this time Matthias had replaced Judas, to make the 12.  Are you now suggesting that Joseph Barnabas was no longer part of the disciples or that he left after he wasn't chosen and therefore was not part of the Pentecost experience?

Notice that when they were all speaking in tongues and Peter stood up, he had to quote Joel, that that day was that coming to pass.  Part of that passage says 'your daughters shall prophesy' to explain the presence of the women as well!

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@All,

I've thoroughly enjoyed the discussion (rather than debate) handled from all sides to the topic, especially the comprehensive analysis of Scriptures and the various shades of possible meanings of preaching, teaching, praying, prophesying, exhorting, speaking, and usurping authority.

The distinctions in contexts of "in the churches" and "in the home" and other settings have been quite helpful; as well as pointing out the equality and differences between the sexes in 1[/b]creation, [b]2[/b]salvation and [b]3[/b]service.[/i]

At the end of the day, I've become convinced that men and women have clearly [b]distinguished roles in both the home and in the church; and the various arguments that they are just about the same haven't been convincing at all. There again, just my summation.

Perhaps, it might be the right moment to propose these questions:

(1) For those who feel persuaded that women and men are called to do exactly the same things in the churches, can we ask why the Bible seems to have featured men more prominently than women in the various activities outlined in Scripture?

(2) For those who recognise a distinction of roles in the church between the sexes, can we ask what kind of activites women can actually be involved with in the church?

Thank you and may God bless you all.

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Mihai,

Why would you think I just posted single verses of passages I've not digested before posting? I've shown from both the very account in Matthew and parallel account of the same event in luke and events shortly after in Acts, still refering to the same disciples, both men and women.

What more further persuasion do I give than to commend you to the hands of the One that gave the charge in the first place! I'm not the Holy Spirit- He is the one that teaches us all truth. May He continue to illuminate our hearts and grant us more understanding.

Peace.

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If you read my entire post, long as it is, you would realize that I studied the references. The COMPLETE REFERENCE. Please realize that when siting references, the reader will not read just the verse you point to, because you will of course put in verses that support your position. Also realize that when siting references, it usually helps to make sure that the reference does actually support your position. And how do you do that? By reading and digesting the verses before and after your verse. I mean, if you're just going to look at single verses, then any position can be supported, but look at it in its wholeness, and some arguments are damned.

So take this advice, study the reference more completely.

All my arguments are taken from Biblical sources, all from the Gospels or the following Chapters. I think I've done my part in [attempting] to elucidate you. And, as you said, we all have our opinions. Mine just happens to be that women are equal to men in the sight of God. I'd rather not say whether or not they're allowed to preach or not, but if anyone brings up a good point, I am obliged to listen and learn. Noone knows everything. As I said (I think) in my first few posts, I'm just trying to learn, the following were arguments, as I see it, based on the Bible, but also based on the Bible in its completeness, not just on the verses I like. (Speaking personally, I was of your persuasion before reading the thread. However, my mind was changed when considering the passages.) I am open to further argument, and maybe persuasion, but that will have to happen on another forum.

Blessed by the name of God for ever and ever: for wisdom and might are his: And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding.

Amen.

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Thanks Bari_Kade for the replies. You've said what I wanted to. Mihai and Donzman take note.

But for the other rejoinders in mihai's post, please refer to my post again and study the references.

Peace.

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@Donzman,

Hi. Can I ask if you have a suggestion for who the other author besides Luke might be?

Second, when you compare both texts already quoted, then you can't fail to miss the flow of the authorship. This is all the more buttressed by the clause in Acts 1:1 - "The former treatise have I made, O Theophilus. . ." One therefore should ask what the former treatise points to - and it most certainly points to the Gospel of Luke.

Third, Biblical scholars have well established the authorship of the Gospel of Luke and the Acts as the same person. If two different people have been writing to Theophilus, where is the former treatise that the second author penned?

In all, I would like to see your own suggestion about who the second or other author is, according to the logic that appeals to you.

Blessings.

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@Bari_kade

Poor logic, could two different people not be writing to Theophilus?

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@Bobbyaf,

And I've shown precisely what the Bible says, and not what you think, thought, or are thinking.

Welcome back to the Forum, JJC. We have been through this before and I thrashed it out as well.

"Usurping" - because you feel a tired-out chauvinistic complex already??

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@Bobbyaf,

Many times I wonder if you really go through posts before you make any entry. Are you badly in need of attention? The very things you pressumed were lacking in mine have been thoroughly thrashed; and so far nothing erudite has been highlighted in yours.

What is it in yours that you think I have not dealt with??

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Preach in Church: Yes

Teach in Church: Yes

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Rom 12:6-7

Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; Or ministry, let us wait on our ministering: or he that teacheth, on teaching.

Paul's comments?

I Cor. 14:37 - "If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord."

Does not relate to teaching in the churches?

I Cor. 14:34-35

"Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church."

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@ Analytical

Very good reasoning Analytical.

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I believe a woman can preach.

The problem has always being the men who see ladies as either weak or sex objects.

But to me i think women will preach more convincingly if she is not on the pulpit.

The can lead other form of educating or advocating (politics,teaching & so on) that ok!

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Preach? Yes.

Teach in Church? Nope.

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My brother, majority are far from the truth. Believe what the scriptures say and ignore the world. Women are not to teach the men, God has placed them under the authority of men. I'm happy you know the scripture that clearly states it. Let those who oppose give you a scriptural back up. If not ignore them and live a life of love. May God enlighthen us more, especially those of us who seek to understand his will for us through Jesus Christ. Amen.

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It is now you are coming and i thing i am biggining to warm up for you

Thanks for the post, no offend intented so lets be cool together?

Still me

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Preach ? Yes.

Teach in church? Yes.

Overall or final authority/head in home/church? Nope.

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@mihai

Don't even go there. The Great Commission was given to his disciples, both men and women, at Galilee. Let's check the references.

Remember that at the tomb, the two Marys, who are also disciples, went early sunday morning and were met by an angel. Hear what the angel said unto them, just some verses above Matt. 28 vs. 20.

Check out the words of Jesus to the same women:

And who are these His brethren or followers? The same people that had been with Him all these while, not just the eleven. How am I so sure? See the same account in Luke 24:

Note what He said to them in verse 49:

Now, let's go to the book of Acts. Mind you, both Gospel of Luke and Acts were written by the same author, Dr. Luke. So Acts is actually a sequel to Luke. So who are these same brethren, followers, or disciples commanded to stay in Jerusalem?

These were men and women, and not just the eleven disciples. However, see what Acts 2 says

Are there only the eleven? No. This is just emphasising that the eleven diciples were present, not that the were the only ones present. The same thing conveyed in Matt. 28 vs.16.

Comparing scriptures with scripture establishes the truth. Guess I have done enough.

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The letter of Paul to the Corrinthians was written about 55CE. Yes, it was to tackle to problem in the corrinthian congregation, which included, dissention or divisions, some said they were for Paul and others for Apollos, fornication which was about a son committing such with his father's wife, and church matters like gifts of the spirit, contributions and donations for the cause of the church etc.

But on the topic about if women should preach. The setting as asked is very broad, so making a categorical statement will be almost impossible. But for people like trini girl who seems to be a women lib, we have examples of Women who were prophetess in the 1st century congregation, I think the question should have been if women can teach in the church. Then the answer is NO. Because 1 tim. 3:1-11, precludes women in the appointment of teachers or overseers in God's congregation. Infact women were asked to learn in silence in Corrinth. But the scriptures allow women to teach their children, and preach to new converts.

My candid advice here is do not make a scriptural topic one of debate, beacuse debates produce fights and strife.

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Irony apart, I think you miss my point. So for example, is premarital sex wrong? One makes a judgement on that. That is to judge a situation not to condenm people. Likewise for teaching that does not align to scripture.

God bless

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Actually, I think it says with what measure we judge, is the same we will be judged by. And not that old "do not judge argument". We are not to judge as in "condenm", but are to "judge rightly", to discern. If Christians can't judge, no one can.

Or did I just miss the Irony?

God bless.

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The same bible says in 1 Corinthians 11:

11:31 For if we would judge ourselves, we should not be judged.

11:32 But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.

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hey there people, I'm guessing we've agreed to disagree over whether women are allowed to preach?

Anyway, TV01, so what if a pastor is gay (we're all free to do as we please), as long as he's teaching the Bible and stays away from Romans 1 24-32. And the Bible does tell us, in Mat. 7: 1 to not judge others, else we ourselves will be judged.

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Believe it or not, I've heard adherents of such leaders say precisely the very same thing as worded in neelsel. No harm meant to her, but it came as a surprise to read those lines in exactly as I've heard them defended by members of a homo-church leader:

"My pastor is gay, and a very powerful one if I may add. I do not have a problem with male or female pastors, as long as they preach the Word of the Lord as it was intended, . . ."

One such person defending that idea was asked by a friend about the texts the gay pastor used to defend his position. Guess what the answer was? "Look, it just doesn't matter. We should not criticise anybody as long as they're preaching Bible."(sic).

If that terse response held any substance, then for crying out loud, Reverend King should have been left alone - was he not "preaching Bible"??

Anybody can claim to be powerful; we owe ourselves the responsibility of checking out the sources of their claims.

Cheers.

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Any takers for powerful homosexual preachers? Or how about powerful preachers who steal, kill etc etc.

Indeed, they will do wonders in His name.

God bless

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Powerful or not, they probably will not be able to tell you what the texts we've examined say.

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Where does this Androgyny takes us? Nowhere.

My pastor is a Woman and a very powerful one if I may add. I do not have a problem with male or female pastors, as long as they preach the Word of the Lord as it was intended,

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@Shahan

I am using a Parallel Translations Bible that has 10 different translations and comparing all of them, with their Greek lexicons, not just NIV.

In all of these I found out that 6 out of the 10 translated Acts 18: 26 as Priscilla and Aquila.  Following your arithmetic,

Total number of verses quoted = 5

Total number of times Aquila mentioned before Priscilla = 2

Total number of times Priscilla mentioned before Aquila = 3

You see, it depends on which translations you use, but more translations put Priscilla first.  Not that this means so much nor take anything away from either of them.  The truth is that Priscilla taught and pastored.

I disagree with this.  The feminine Nympha predated later manuscripts that rendered it Nymphas.  In fact, you have to do something to it to make it masculine.  The natural rendition of that name is that of a woman.  The reference to her house church made it clearer.  Consider the Greek used "oikon autees ekkleesian" meaning "her house church"!

Stephen was so called, and Philip, they did not just serve tables, they taught.  The Greek word translated 'succour' is "prostatis" which according to Thayer's Greek Definitions also means "A woman set over others."   How can she be set over others and still be their waiter running errands?

I'm talking about Gunee and andros used for wife or woman and husband/man.

As can be shown from all these, it's either way.  The discussion has been going on for a long time and may not cease until Jesus comes.  Let us then as men and women serve God in whichever capacity He puts us.  Let it not be traditions of men that limit us in our service of the Master, the only One to whom we shall be accountable at that day.

Love and blessings to all.

NB. All I have shown is from the Word.  Do you ask for my own personal opinion?

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Without much ado, I'll grant that to you; but with just this subscript: The primary meaning of diakonos is not a teacher. Strong's Dictionary:

No boubt you offered the technical meaning in the context of Rom. 16:1; but in connection to the allusion that Stephen was one of the teachers in that context throws the debate out. Check the references for Stephen chosen in Acts 6, and you'll see there that he was not chosen to be a teacher, but to serve in the daily ministration of those being neglected. The ministration does not point to teaching in church.

Yet, Pheobe being a servant of the church in Rom. 16:1 should not be treated in isolation of its proper context which verse 2 offers. I think mihai has been of very good help in this regard to call our attention to that. It would be dificult for anyone to push the agenda that Pheobe taught in the church unless verse 2 is ignored. She "succoured" many - that's the sense in which she was a "servant"; and this is made clear even in Strong's Dictionary primarily seeing the word "servant" in Rom. 16:1 as an attendant, one who runs errands, a waiter.

The words used were specifically 'Adam' and 'Eve', not 'husband' and 'wife' - they were not used interchangeably. Besides, Paul made the same allusion in discussing church matters in I Cor. 11:8-12 as a basis for divine order.

The point I tried to make is that, for one to suggest that only married women are capable of bearing children is not supported in Scripture or biological science. Paul's allusion to Adam and Eve was not meant to address matters in the home, but rather in the church - again to show divine order in God's economy among His people.

Check again: the context was what happens in church, rather than how people lead their lives in the home. When the church is gathered together, the apostle recommends that women were not to teach or take the lead as speakers.

Have you wondered for a moment why none of the apostles made a similar recommendation concerning any other gifts of the Spirit, such as praying, prophesying, speaking in tongues, interpreting tongues, etc? Why do we infact find the recommendation alone as concerning teaching? Can one use the same arguments of the culture and carnal background in Corinth and Ephesus to make the same recommendation regarding other gifts as regards women in church?

These questions should help shape our thinking about this subject; for my persuasion is that while women can preach and teach in certain settings, they are not recommended to assume the roles of teaching in church!

Of course, I have learnt and am still learning from all inputs; yet, I fail to see how the texts advanced in support of women teaching in church have been able to justify the notion.

Cheers.

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Weighty arguments guys. I 'm ust say a lot of effort is going on here I'm sure a lot of people are being educated and edified.

I hesitate to assume in all cases that words translated minister always signify office. I believe the import of that word is usually to signify service, not function or title. When Paul was acting in his capacity as an Apostle, he was always quick to say so.

Whilst I don't think it's far off to call Timothy & Titus bishops, I believe the capacity they were acting in was more akin to the apostolic. Remember, they were effectively establishing the church. When the men (I stress men here), whom they were instructed to equip were in place and a certain degree of all round maturity existed in the body, then the church could function according to the blueprint. Which I simply see as this, Male elders (who may or may not teach, as gifting, maturity or experience allowed) shepherding the flock. But so's not to overly digress, there's an ongoing thread "Church Structure & Sole Authority Pastors" discussing that.

As for the NIV+ version, lets just say it's way down on my list as well.

I really appreciate the excellent work so far.

God bless

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OK. I'm back.

Continuing from where I stopped:

1 Cor 3:5 (KJV)

Ephe 1:7

The word translated minister here is the same word used for Phoebe in Rom 16:1- The word 'diakonon'.  Strong's Greek Dictionary reference for 'diakonon' gives it's meaning as

'specially, a Christian teacher and pastor (technically, a deacon or deaconess) -- deacon, minister, servant.'.

I repeat, Phoebe ministered or taught like the others called deacons like Stephen etc.

The greek word translated 'kinsmen' also translates as relative, tribesmen etc.  Just like manking doesn't refer to man only.

@Shahan

I flow with your reasoning, but why won't the rendition of those words be husband and wife under the context they were used, seeing the words were used interchangeably for them?

If a woman bears a children and she is not a wife, then the child is a bastard.  The scripture does not recommend that and certainly Paul wouldn't have supported what the scripture calls sin.

There are many instructions passed to Timothy and Titus, both Bishops actually because they oversee a group of churches, that touched on home issues, because homes and individuals make a church and not a building.

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Folks, well done and thanks for the compliment. I see this discussion not as argument but as study. I am also learning. In fact, it has made me to consider a lot this past few days, but the evidences cannot just be wished away. I hope you are learning too so that we can all be thoroughly furnished.

@mihai

Nympha was a woman. It's a feminine name, just like Junia. The same argument against Junia is being used against Nympha, depending on the rendition of the Greek words and where the accent is placed. Four Bible translations, (The New American Standard, The New American Standard Update, The New International Version, and the Revised Standard Version ) all called her a woman. Check the references. Also the word translated 'his' in KJV was translated 'her' in the others.

Priscilla in the references was mentioned first more than her husband. Please check them. I did say, she seems to be more prominent than her husband.

Phoebe was a deacon. The word translated servant is 'diakonon' which means minister. Check Strong's Greek Dictionary to confirm. The same word was used by Paul to severally refer to himself as a minister in I Cor. 3:5. and Ephesians 3:7.

I will be back. I'm actually in a hurry.

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@Ananlytical,

Good points, well articulated. . . but here are a few things that I may not agree with you on:

S[/b]trong's, [b]T[/b]hayer's [b]G[/b]reek [b]D[/b]efinitions, and [b]K[/b]ing [b]J[/b]ames [b]C[/b]oncordance all interpret Gunee as a woman in that verse. Thayer says as occuring in there, it refers to a woman of any age; whether a virgin, or married, or a widow.

Why is it unbalanced to interpret Gunee as [b]wife in I Tim. 2:12? In the first place, verse 10 uses the same generic word which in most Bibles is translated simply as woman or women. Even YLT uses the words "woman/women" in both verses 10 & 12:

". . but--which becometh women professing godly piety--through good works. . and a woman I do not suffer to teach, nor to rule a husband, but to be in quietness."

Again, it is the same word used in John 19:26. Let us follow your rule of reasoning and substitute wife in place of woman: "When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, 'Wife, behold thy son!' " You do not suppose for one moment that Jesus would have referred to His mother as "wife" , would you?? The verse simply reads:

"When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman [gune], behold thy son!"

Now, you see why YLT uses woman in I Tim. 2:12 instead of wife - because the translators knew it does not make any sense if they used wife there.

The same word is used in John 1:30 - "This is he of whom I said, After me cometh a man which is preferred before me: for he was before me".

You see that if you try substituting "husband" where the word "man" appears in the above verse, it doesn't make sense; even though they are the same Greek words. The point to understand is that the Greek expression is a generic word for "man", and the word "husband" is to be understood where it is connected in context with their Greek equivalent "wife/wives". This is not the case in I Tim. 2:12, and that is where YLT got it wrong to have used husband instead of the generic man. It is the same word in Greek that appears in both verses 10 and 12.

Check again; I just pointed out the difference above - they're not the basic use.

Lol, how you push that idea is not substantiated even in Scripture. A woman doesn't have to be a wife before she can bear children.

There are loads of tenses in that construct that show a finality is meant.

Every culture presents the same dangers, and there was not a place where the apostles ministered where they didn't face these dangers. Now, if you agree that the epistle recognizes Timothy as a pastor of the church at Ephesus, how do you defend the idea that Paul was instructing him on issues about the home?

That is a weak premise - men also were found in the various cults in Ephesus. There was no place where the apostle used that as an excuse to ask men to refrain from teaching in church.

We already dealt with that. The sense is universal.

You missed the context, and I'll deal with them momentarily.

I've checked up those texts and found that your assumptions were not correct. Priscilla was not more prominent than her husband, and was not more often mentioned first - check again. Second, none of the texts say that she taught or pastored in a church setting; and the only verse that might have been remotely in semblance of the idea to many people is Acts 18:26:

"And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly."

This does not suggest that the couple took him into church; rather, they invited him to their home and expounded the way of God more perfectly to him. Surely, the couple had a church in their house (I Cor. 16:19), but the case of Acts 18:26 didn't suggest that it was a church setting that Apollos was being discipled.

As above.

mihai has hlped us on that, I think.

You haven't been able to establish how they were teaching as leaders in the church as the men were, especially in light of the texts that seem to discourage the practice.

Nope, they were not all teaching. The texts didn't say so, and maybe they sounded like they did to you. In light of clear verses to the contrary, I'm not convinced that women were set as teachers in the church.

Cheers.

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@mihai,

Very many thanks for pointing out those lines about Nymphia, Priscilla, Phoebe, and Junia. My rejoinder to Analytical's was delayed due to technicla hitches at my end. But we are all learning, and I loved his well-articulated arguments, though.

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