There are 3 occurrences of πάντας in 1 Corinthians [see Table below], the Greek word translated all people in: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.1 I’ve already spent significant time on the first occurrence. While I would enjoy continuing in chapter 7, it seems I would be more interested in the circumscribed will of the old man versus the freedom of choice of the new man than the meaning and usage of πάντας. So, I’ll move on to the next occurrence (1 Corinthians 14:5 ESV):
Now I want (θέλω) you all (πάντας ὑμᾶς) to speak in tongues, but even more to prophesy. The2 one who prophesies is greater than the one who speaks in tongues, unless someone interprets,3 so that the church may be built up.
The Greek word θέλω was translated I want here, I would (KJV) and I wish (NET). All are possible. The relative strength of Paul’s desire that all speak in tongues and prophesy, though known to Paul and the Holy Spirit, is a matter of interpretation for us. The Greek words translated you all were πάντας ὑμᾶς. So, does ὑμᾶς limit πάντας or intensify it to all y’all? First, I’ll consider ὑμᾶς as a limit (1 Corinthians 14:33b-40 ESV).
As in all the churches of the saints, the women4 should keep silent in the churches. For they are not permitted5 to speak, but6 should be in submission,7 as the Law also says. If there is anything they desire to learn, let them ask their husbands at home. For it is shameful for a woman8 to speak in church.
Or was it from you that the word of God came? Or are you the only ones it has reached? If anyone thinks that he is a prophet, or spiritual, he should acknowledge that the things I am writing to you are a command9 of the10 Lord. If anyone does not recognize this, he is not recognized.11 So, my brothers, earnestly desire to prophesy, and do not forbid speaking in tongues. But all things should be done decently and in order.
I want to contrast this immediately to Jesus’ word (Revelation 2:18-20 ESV):
“And to the angel of the church in Thyatira write: ‘The words of the Son of God, who has eyes like a flame of fire, and whose feet are like burnished bronze.
“‘I know your works, your love and faith and service and patient endurance, and that your latter12 works exceed the first. But13 I have this14 against you, that you tolerate15 that woman16 Jezebel, who calls17 herself a prophetess and is teaching18 and seducing my19 servants to practice sexual immorality and to eat food sacrificed to idols.
I can take this two different ways: I can wag my finger and say, “You see, that’s what happens when those women don’t keep silent in the churches.” Or, I can recognize that the fact that Jezebel is teaching in the church in Thyatira tends to falsify the statement: As in all the churches of the saints, the women20 should keep silent in the churches.21 I don’t know if the translators sought to bolster this argument or felt that the imperative σιγάτωσαν (a form of σιγάω), translated should keep silent, allowed for more logical wiggle room than ἐστιν, a 3rd person singular form of εἰμί in the indicative mood in the previous clause: For God is (ἐστιν) not a God of confusion but22 of peace.23
That God is not…of confusion but of peace As in all the churches of the saints, is not something that can be falsified by the actions or inaction of men or women or angels. So, rather than begin this discussion of women with a falsifiable and potentially falsified statement, I’m inclined to move the final clause of verse 33 back where the translators of the KJV had it—For God is not the author of confusion, but of peace, as in all churches of the saints24—back to where it probably belongs.
The Lord criticized the angel of the church in Thyatira: But I have this against you.25 The Greek word translated you here was σοῦ, a singular form of σύ. The verb ἀφεῖς in the next clause, translated You tolerate, is a 2nd person singular form of ἀφίημι. Likewise ἔας and ἐᾷς are 2nd person singular forms of ἐάω (KJV: thou sufferest). The Lord’s criticism seems to be, not about a woman teaching in the church in Thyatira (ἐν Θυατείροις ἐκκλησίας) but, about the content and effect of Jezebel’s teaching (Revelation 2:20b ESV):
…seducing my servants to practice sexual immorality and to eat food sacrificed to idols.
It prompted me to wonder what ἐν ταῖς ἐκκλησίαις (ESV: in the churches) meant in the instruction: the women should keep silent.26 The plural ταῖς ἐκκλησίαις helps me understand that the instruction does not mean that a woman must take a vow of silence from the moment she is called by Jesus until she dies, or for all eternity. It seems, rather, to designate a special place (1 Corinthians 14:35 ESV):
If there is anything they desire to learn, let them ask their husbands at home. For it is shameful for a woman to speak in church (ἐν ἐκκλησίᾳ).
But even place may not be a truly meaningful understanding of ἐν ταῖς ἐκκλησίαις or ἐν ἐκκλησίᾳ (1 Corinthians 11:2-6 ESV):
Now I commend you because you remember me in everything and maintain the traditions even as I delivered them to you [Table]. But I want you to understand that the head of every man is Christ, the head of a wife is her husband, and the head of Christ27 is God. Every man who prays (προσευχόμενος, a form of προσεύχομαι) or prophesies (προφητεύων, a form of προφητεύω) with his head covered dishonors his head, but every wife who prays (προσευχομένη, another form of προσεύχομαι) or prophesies (προφητεύουσα, another form of προφητεύω) with her head uncovered dishonors her head, since it is the same as if her head were shaven. For if a wife will not cover her head, then she should cut her hair short. But since it is disgraceful for a wife to cut off her hair or shave her head, let her cover her head.
The Greek word translated prophesy in—Now I want you all to speak in tongues, but even more to prophesy28— was προφητεύητε (another form of προφητεύω). So, here in the instruction above I find a wife, a woman, prophesying with her head covered (out loud? in the church?). Prior to writing this letter Paul had delivered (παρέδωκα, a form of παραδίδωμι) the traditions (τὰς παραδόσεις, a form of παράδοσις), i.e., of the Jews.
This instruction was preceded by a declaration of Paul’s practice of love (1 Corinthians 10:32-11:1 ESV).
Give no offense to Jews or to Greeks or to the church of God, just as I try to please everyone in everything I do, not seeking my own advantage, but that of many, that they may be saved [Table]. Be imitators of me, as I am of Christ.
There are no observant Jews seeking the Lord Jesus at the church I attend. And Paul was quite clear at the end of his discussion about hair-covering (1 Corinthians 11:16 ESV):
If anyone is inclined to be contentious, we have no such practice, nor do the churches of God.
The ESV translation, we have no such practice, is an accurate translation of ἡμεῖς τοιαύτην συνήθειαν οὐκ ἔχομεν no matter how difficult that is to believe. Consider the Contemporary English Version for contrast (1 Corinthians 11:16 CEV):
This is how things are done in all of God’s churches, and this is why none of you should argue about what I have said.
Why spend so much time and effort explaining a tradition only to conclude that we have no such practice (συνήθειαν, a form of συνήθεια), nor do the churches of God? The explanation is found in the text of 1 Corinthians itself. Here, frozen in time, is a written record of Paul and the Corinthian church in transition from the traditions he delivered to them, through spiritual gifts, to a still more excellent way (1 Corinthians 12:27-31 ESV):
Now you are the body of Christ and individually members of it. And God has appointed in the church first apostles, second prophets, third teachers, then miracles, then29 gifts of healing, helping,30 administrating, and various kinds of tongues. Are all apostles? Are all prophets? Are all teachers? Do all work miracles? Do all possess gifts of healing? Do all speak with tongues? Do all interpret? But earnestly desire the higher31 gifts.
And I will show you a still more excellent way.
So, Paul, as he wrote this letter, still thought that observing the tradition of wives covering their heads in church when praying or prophesying was a way to show love, the more excellent way, and a possible way to Give no offense (ἀπρόσκοποι, a form of ἀπρόσκοπος) to Jews.32 This concept of giving no offense, however, had its limits (Galatians 5:2-6 ESV):
Look: I, Paul, say to you that if you accept circumcision, Christ will be of no advantage to you. I testify again to every man who accepts circumcision that he is obligated to keep the whole law. You are severed from Christ, you who would be justified by the law; you have fallen away from grace [Table]. For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love.
This clarifies the wife’s situation as well. If covering her head when praying or prophesying in church, she can question her own motives: Do I intend to show love and give no offense to the observant Jews seeking Christ in my congregation or do I seek to be justified by Jewish tradition? But what does it mean for the women who should keep silent in the churches?33
These women (γυναῖκες, a form of γυνή) should probably be understood as wives: If there is anything they desire to learn, let them ask their husbands at home.34 If any35 woman has a husband who is an unbeliever, and he36 consents to live with her, she should not divorce him,37 Paul had already written. Since this woman’s husband could not help her learn at home, should she expect more in the church than the silence of wives with husbands who know the Lord?
Consider the Lord’s response to the daughters of Zelophehad, the only women named in the census made for dividing the promised land (Numbers 27:1-7 ESV):
Then drew near the daughters of Zelophehad the son of Hepher, son of Gilead, son of Machir, son of Manasseh, from the clans of Manasseh the son of Joseph. The names of his daughters were: Mahlah, Noah, Hoglah, Milcah, and Tirzah. And they stood before Moses and before Eleazar the priest and before the chiefs and all the congregation, at the entrance of the tent of meeting, saying, “Our father died in the wilderness. He was not among the company of those who gathered themselves together against the LORD in the company of Korah, but died for his own sin. And he had no sons. Why should the name of our father be taken away from his clan because he had no son? Give to us a possession among our father’s brothers.”
Moses brought their case before the LORD. And the LORD said to Moses, “The daughters of Zelophehad are right. You shall give them possession of an inheritance among their father’s brothers and transfer the inheritance of their father to them.
It’s probably worth noting that, though the names of the daughters of Zelophehad are memorialized, they argued their legal case in the name of their father. But it certainly established the precedent that women in special circumstances should expect special considerations. Since wives were praying and prophesying in the church, I feel the need to consider exactly what keep silent (σιγάτωσαν, a form of σιγάω) meant: “to say nothing, keep silent; to stop speaking, become silent, be silent; to keep secret, conceal.”
The teaching which precedes this instruction follows (1 Corinthians 14:26-33 ESV).
What then, brothers? When you come together, each one38 has a hymn, a lesson, a revelation, a tongue, or an interpretation. Let all things be done for building up. If any speak in a tongue, let there be only two or at most three, and each in turn, and let someone interpret. But if there is no one to interpret, let each of them keep silent (σιγάτω, another form of σιγάω) in church and speak to himself and to God. Let two or three prophets speak, and let the others weigh what is said. If a revelation is made to another sitting there, let the first be silent (σιγάτω, another form of σιγάω). For you can all prophesy one by one, so that all may learn and all be encouraged, and the spirits of prophets are subject to prophets. For God is not a God of confusion but of peace. As in all the churches of the saints,
To keep silent (σιγάτωσαν, a form of σιγάω) seems to mean exactly what it sounds like, reinforced by For they are not permitted to speak. A note (14) in the NET addressed this conundrum:
For they are not permitted to speak. In light of 11:2-16, which gives permission for women to pray or prophesy in the church meetings, the silence commanded here seems not to involve the absolute prohibition of a woman addressing the assembly. Therefore (1) some take be silent to mean not taking an authoritative teaching role as 1 Tim 2 indicates, but (2) the better suggestion is to relate it to the preceding regulations about evaluating the prophets (v. 29). Here Paul would be indicating that the women should not speak up during such an evaluation, since such questioning would be in violation of the submission to male leadership that the OT calls for (the law, e.g., Gen 2:18).
There is another footnote to consider which I’ll pick up in another essay. The table mentioned above follows.
| Reference | NET Parallel Greek | ESV |
| 1 Corinthians 7:7 | θέλω δὲ πάντας ἀνθρώπους εἶναι ὡς καὶ ἐμαυτόν | I wish that all were as I myself am. |
| 1 Corinthians 14:5 | θέλω δὲ πάντας ὑμᾶς λαλεῖν γλώσσαις | Now I want you all to speak in tongues, |
| 1 Corinthians 15:25 | ἄχρι οὗ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ | until he has put all his enemies under his feet. |
Tables comparing Numbers 27:1; 27:2; 27:3; 27:4; 27:5; 27:6 and 27:7 in the Tanakh, KJV and NET, and tables comparing the Greek of Numbers 27:1; 27:2; 27:3; 27:4 (27:3b); 27:5 (27:4); 27:6 (27:5) and 27:7 (27:6) in the Septuagint (BLB and Elpenor), and tables comparing 1 Corinthians 14:5; 14:33-35; 14:37, 38; Revelation 2:19, 20; 1 Corinthians 11:3; 11:5; 12:28; 12:31; 14:26 and 7:13 in the NET and KJV follow.
| Then drew near the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph; and these are the names of his daughters: Mahlah, Noah, and Hoglah, and Milcah, and Tirzah. | Then came the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph: and these are the names of his daughters; Mahlah, Noah, and Hoglah, and Milcah, and Tirzah. | Then the daughters of Zelophehad son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh of the families of Manasseh, the son of Joseph came forward. Now these are the names of his daughters: Mahlah, Noah, Hoglah, Milcah, and Tirzah. |
| καὶ προσελθοῦσαι αἱ θυγατέρες Σαλπααδ υἱοῦ Οφερ υἱοῦ Γαλααδ υἱοῦ Μαχιρ τοῦ δήμου Μανασση τῶν υἱῶν Ιωσηφ καὶ ταῦτα τὰ ὀνόματα αὐτῶν Μαλα καὶ Νουα καὶ Εγλα καὶ Μελχα καὶ Θερσα | ΚΑΙ προσελθοῦσαι αἱ θυγατέρες Σαλπαὰδ υἱοῦ ᾿Οφέρ, υἱοῦ Γαλαάδ, υἱοῦ Μαχίρ, τοῦ δήμου Μανασσῆ, τῶν υἱῶν ᾿Ιωσήφ (καὶ ταῦτα τὰ ὀνόματα αὐτῶν· Μααλὰ καὶ Νουὰ καὶ ᾿Εγλὰ καὶ Μελχὰ καὶ Θερσά) |
| And when the daughters of Salpaad son of Hopher son of Galaad son of Machir of the division of Manasse of the sons of Ioseph came forward—and these were their names: Maala and Noua and Hegla and Melcha and Thersa— | And the daughters of Salpaad the son of Opher, the son of Galaad, the son of Machir, of the tribe of Manasse, of the sons of Joseph, came near; and these were their names, Maala, and Nua, and Egla, and Melcha, and Thersa; |
| And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, at the door of the tent of meeting, saying: | And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, by the door of the tabernacle of the congregation, saying, | And they stood before Moses and Eleazar the priest and the leaders of the whole assembly at the entrance to the tent of meeting and said, |
| καὶ στᾶσαι ἔναντι Μωυσῆ καὶ ἔναντι Ελεαζαρ τοῦ ἱερέως καὶ ἔναντι τῶν ἀρχόντων καὶ ἔναντι πάσης συναγωγῆς ἐπὶ τῆς θύρας τῆς σκηνῆς τοῦ μαρτυρίου λέγουσιν | καὶ στᾶσαι ἔναντι Μωυσῆ καὶ ἔναντι ᾿Ελεάζαρ τοῦ ἱερέως καὶ ἔναντι τῶν ἀρχόντων καὶ ἔναντι πάσης συναγωγῆς ἐπὶ τῆς θύρας τῆς σκηνῆς τοῦ μαρτυρίου λέγουσιν |
| and when they stood before Moyses and before Eleazar the priest and before the rulers and before all the congregation, at the door of the tent of witness, they said, | and they stood before Moses, and before Eleazar the priest, and before the princes, and before all the congregation at the door of the tabernacle of witness, saying, |
| ‘Our father died in the wilderness, and he was not among the company of them that gathered themselves together against HaShem in the company of Korah, but he died in his own sin; and he had no sons. | Our father died in the wilderness, and he was not in the company of them that gathered themselves together against the LORD in the company of Korah; but died in his own sin, and had no sons. | “Our father died in the wilderness, although he was not part of the company of those that gathered themselves together against the Lord in the company of Korah, but he died for his own sin, and he had no sons. |
| ὁ πατὴρ ἡμῶν ἀπέθανεν ἐν τῇ ἐρήμῳ καὶ αὐτὸς οὐκ ἦν ἐν μέσῳ τῆς συναγωγῆς τῆς ἐπισυστάσης ἔναντι κυρίου ἐν τῇ συναγωγῇ Κορε ὅτι διὰ ἁμαρτίαν αὐτοῦ ἀπέθανεν καὶ υἱοὶ οὐκ ἐγένοντο αὐτῷ (4) μὴ ἐξαλειφθήτω τὸ ὄνομα τοῦ πατρὸς ἡμῶν ἐκ μέσου τοῦ δήμου αὐτοῦ ὅτι οὐκ ἔστιν αὐτῷ υἱός δότε ἡμῖν κατάσχεσιν ἐν μέσῳ ἀδελφῶν πατρὸς ἡμῶν | ὁ πατὴρ ἡμῶν ἀπέθανεν ἐν τῇ ἐρήμῳ, καὶ αὐτὸς οὐκ ἦν ἐν μέσῳ τῆς συναγωγῆς τῆς ἐπισυστάσης ἔναντι Κυρίου ἐν τῇ συναγωγῇ Κορέ, ὅτι δι’ ἁμαρτίαν αὐτοῦ ἀπέθανε, καὶ υἱοὶ οὐκ ἐγένοντο αὐτῷ μὴ ἐξαλειφθήτω τὸ ὄνομα τοῦ πατρὸς ἡμῶν ἐκ μέσου τοῦ δήμου αὐτοῦ, ὅτι οὐκ ἔστιν αὐτῷ υἱός· δότε ἡμῖν κατάσχεσιν ἐν μέσῳ ἀδελφῶν πατρὸς ἡμῶν |
| “Our father died in the wilderness, and he was not in the midst of the gathering that conspired against the Lord in the gathering of Kore, for he died for his sin, and he had no sons. (4) Let the name of our father not be wiped out from the midst of his division because he had no son. Give yo us a possession in the midst of our father’s brothers.” | Our father died in the wilderness, and he was not in the midst of the congregation that rebelled against the Lord in the gathering of Core; for he died for his own sin, and he had no sons. Let not the name of our father be blotted out of the midst of his people, because he has no son give us an inheritance in the midst of our father’s brethren. |
| Why should the name of our father be done away from among his family, because he had no son? Give unto us a possession among the brethren of our father.’ | Why should the name of our father be done away from among his family, because he hath no son? Give unto us therefore a possession among the brethren of our father. | Why should the name of our father be lost from among his family because he had no son? Give us a possession among the relatives of our father.” |
| μὴ ἐξαλειφθήτω τὸ ὄνομα τοῦ πατρὸς ἡμῶν ἐκ μέσου τοῦ δήμου αὐτοῦ ὅτι οὐκ ἔστιν αὐτῷ υἱός δότε ἡμῖν κατάσχεσιν ἐν μέσῳ ἀδελφῶν πατρὸς ἡμῶν | μὴ ἐξαλειφθήτω τὸ ὄνομα τοῦ πατρὸς ἡμῶν ἐκ μέσου τοῦ δήμου αὐτοῦ, ὅτι οὐκ ἔστιν αὐτῷ υἱός· δότε ἡμῖν κατάσχεσιν ἐν μέσῳ ἀδελφῶν πατρὸς ἡμῶν |
| Let the name of our father not be wiped out from the midst of his division because he had no son. Give yo us a possession in the midst of our father’s brothers.” | Let not the name of our father be blotted out of the midst of his people, because he has no son give us an inheritance in the midst of our father’s brethren. |
| And Moses brought their cause before HaShem. | And Moses brought their cause before the LORD. | So Moses brought their case before the Lord. |
| καὶ προσήγαγεν Μωυσῆς τὴν κρίσιν αὐτῶν ἔναντι κυρίου | καὶ προσήγαγε Μωυσῆς τὴν κρίσιν αὐτῶν ἔναντι Κυρίου |
| And Moyses brought their case before the Lord. | And Moses brought their case before the Lord. |
| And HaShem spoke unto Moses, saying: | And the LORD spake unto Moses, saying, | The Lord said to Moses: |
| καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων | καὶ ἐλάλησε Κύριος πρὸς Μωυσῆν λέγων |
| And the Lord spoke to Moyses, saying: | And the Lord spoke to Moses, saying, |
| ‘The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father’s brethren; and thou shalt cause the inheritance of their father to pass unto them. | The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father’s brethren; and thou shalt cause the inheritance of their father to pass unto them. | “The daughters of Zelophehad have a valid claim. You must indeed give them possession of an inheritance among their father’s relatives, and you must transfer the inheritance of their father to them. |
| ὀρθῶς θυγατέρες Σαλπααδ λελαλήκασιν δόμα δώσεις αὐταῖς κατάσχεσιν κληρονομίας ἐν μέσῳ ἀδελφῶν πατρὸς αὐτῶν καὶ περιθήσεις τὸν κλῆρον τοῦ πατρὸς αὐτῶν αὐταῖς | ὀρθῶς θυγατέρες Σαλπαὰδ λελαλήκασι· δόμα δώσεις αὐταῖς κατάσχεσιν κληρονομίας ἐν μέσῳ ἀδελφῶν πατρὸς αὐτῶν καὶ περιθήσεις τὸν κλῆρον τοῦ πατρὸς αὐτῶν αὐταῖς |
| Salpaad’s daughters have spoken correctly. You shall give to them as a gift a possession of inheritance in the midst of their father’s brothers, and you shall confer the allotment of their father on them. | The daughters of Salpaad have spoken rightly: thou shalt surely give them a possession of inheritance in the midst of their father’s brethren, and thou shalt assign their father’s inheritance to them. |
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1 Corinthians 14:5 (KJV) |
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| I wish you all spoke in tongues, but even more that you would prophesy. The one who prophesies is greater than the one who speaks in tongues, unless he interprets so that the church may be strengthened. | I would that ye all spake with tongues, but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying. |
| θέλω δὲ πάντας ὑμᾶς λαλεῖν γλώσσαις, μᾶλλον δὲ ἵνα προφητεύητε· μείζων δὲ ὁ προφητεύων ἢ ὁ λαλῶν γλώσσαις ἐκτὸς εἰ μὴ διερμηνεύῃ, ἵνα ἡ ἐκκλησία οἰκοδομὴν λάβῃ | θελω δε παντας υμας λαλειν γλωσσαις μαλλον δε ινα προφητευητε μειζων γαρ ο προφητευων η ο λαλων γλωσσαις εκτος ει μη διερμηνευη ινα η εκκλησια οικοδομην λαβη | θελω δε παντας υμας λαλειν γλωσσαις μαλλον δε ινα προφητευητε μειζων γαρ ο προφητευων η ο λαλων γλωσσαις εκτος ει μη διερμηνευει ινα η εκκλησια οικοδομην λαβη |
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1 Corinthians 14:33-35 (KJV) |
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| for God is not characterized by disorder but by peace. As in all the churches of the saints, | For God is not the author of confusion, but of peace, as in all churches of the saints. |
| οὐ γάρ ἐστιν ἀκαταστασίας ὁ θεὸς ἀλλὰ εἰρήνης Ὡς ἐν πάσαις ταῖς ἐκκλησίαις τῶν ἁγίων | ου γαρ εστιν ακαταστασιας ο θεος αλλ ειρηνης ως εν πασαις ταις εκκλησιαις των αγιων | ου γαρ εστιν ακαταστασιας ο θεος αλλα ειρηνης ως εν πασαις ταις εκκλησιαις των αγιων |
| the women should be silent in the churches, for they are not permitted to speak. Rather, let them be in submission, as in fact the law says. | 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. |
| αἱ γυναῖκες ἐν ταῖς ἐκκλησίαις σιγάτωσαν· οὐ γὰρ ἐπιτρέπεται αὐταῖς λαλεῖν, ἀλλὰ ὑποτασσέσθωσαν, καθὼς καὶ ὁ νόμος λέγει | αι γυναικες υμων εν ταις εκκλησιαις σιγατωσαν ου γαρ επιτετραπται αυταις λαλειν αλλ υποτασσεσθαι καθως και ο νομος λεγει | αι γυναικες υμων εν ταις εκκλησιαις σιγατωσαν ου γαρ επιτετραπται αυταις λαλειν αλλ υποτασσεσθαι καθως και ο νομος λεγει |
| If they want to find out about something, they should ask their husbands at home, because it is disgraceful for a woman to speak in church. | 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. |
| εἰ δέ τι |μαθεῖν| θέλουσιν, ἐν οἴκῳ τοὺς ἰδίους ἄνδρας ἐπερωτάτωσαν· αἰσχρὸν γάρ ἐστιν γυναικὶ λαλεῖν ἐν ἐκκλησίᾳ | ει δε τι μαθειν θελουσιν εν οικω τους ιδιους ανδρας επερωτατωσαν αισχρον γαρ εστιν γυναιξιν εν εκκλησια λαλειν | ει δε τι μαθειν θελουσιν εν οικω τους ιδιους ανδρας επερωτατωσαν αισχρον γαρ εστιν γυναιξιν εν εκκλησια λαλειν |
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1 Corinthians 14:37, 38 (KJV) |
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| If anyone considers himself a prophet or spiritual person, he should acknowledge that what I write to you is the Lord’s command. | 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. |
| Εἴ τις δοκεῖ προφήτης εἶναι ἢ πνευματικός, ἐπιγινωσκέτω ἃ γράφω ὑμῖν ὅτι κυρίου ἐστὶν ἐντολή | ει τις δοκει προφητης ειναι η πνευματικος επιγινωσκετω α γραφω υμιν οτι του κυριου εισιν εντολαι | ει τις δοκει προφητης ειναι η πνευματικος επιγινωσκετω α γραφω υμιν οτι κυριου εισιν εντολαι |
| If someone does not recognize this, he is not recognized. | But if any man be ignorant, let him be ignorant. |
| εἰ δέ τις ἀγνοεῖ, ἀγνοεῖται | ει δε τις αγνοει αγνοειτω | ει δε τις αγνοει αγνοειτω |
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Revelation 2:19, 20 (KJV) |
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| ‘I know your deeds: your love, faith, service, and steadfast endurance. In fact, your more recent deeds are greater than your earlier ones. | I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first. |
| οἶδα σου τὰ ἔργα καὶ τὴν ἀγάπην καὶ τὴν πίστιν καὶ τὴν διακονίαν καὶ τὴν ὑπομονήν σου, καὶ τὰ ἔργα σου τὰ ἔσχατα πλείονα τῶν πρώτων | οιδα σου τα εργα και την αγαπην και την διακονιαν και την πιστιν και την υπομονην σου και τα εργα σου και τα εσχατα πλειονα των πρωτων | οιδα σου τα εργα και την αγαπην και την πιστιν και την διακονιαν και την υπομονην σου και τα εργα σου τα εσχατα πλειονα των πρωτων |
| But I have this against you: You tolerate that woman Jezebel, who calls herself a prophetess, and by her teaching deceives my servants to commit sexual immorality and to eat food sacrificed to idols. | Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. |
| ἀλλὰ ἔχω κατὰ σοῦ ὅτι ἀφεῖς τὴν γυναῖκα Ἰεζάβελ, ἡ λέγουσα ἑαυτὴν προφῆτιν καὶ διδάσκει καὶ πλανᾷ τοὺς ἐμοὺς δούλους πορνεῦσαι καὶ φαγεῖν εἰδωλόθυτα | αλλ εχω κατα σου ολιγα οτι εας την γυναικα ιεζαβηλ την λεγουσαν εαυτην προφητιν διδασκειν και πλανασθαι εμους δουλους πορνευσαι και ειδωλοθυτα φαγειν | αλλ εχω κατα σου οτι αφεις την γυναικα σου ιεζαβελ η λεγει εαυτην προφητιν και διδασκει και πλανα τους εμους δουλους πορνευσαι και φαγειν ειδωλοθυτα |
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1 Corinthians 11:3 (KJV) |
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| But I want you to know that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ. | But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God. |
| Θέλω δὲ ὑμᾶς εἰδέναι ὅτι παντὸς ἀνδρὸς ἡ κεφαλὴ ὁ Χριστός ἐστιν, κεφαλὴ δὲ γυναικὸς ὁ ἀνήρ, κεφαλὴ δὲ τοῦ Χριστοῦ ὁ θεός | θελω δε υμας ειδεναι οτι παντος ανδρος η κεφαλη ο χριστος εστιν κεφαλη δε γυναικος ο ανηρ κεφαλη δε χριστου ο θεος | θελω δε υμας ειδεναι οτι παντος ανδρος η κεφαλη ο χριστος εστιν κεφαλη δε γυναικος ο ανηρ κεφαλη δε χριστου ο θεος |
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1 Corinthians 11:5 (KJV) |
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| But any woman who prays or prophesies with her head uncovered disgraces her head, for it is one and the same thing as having a shaved head. | But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven. |
| πᾶσα δὲ γυνὴ προσευχομένη ἢ προφητεύουσα ἀκατακαλύπτῳ τῇ κεφαλῇ καταισχύνει τὴν κεφαλὴν αὐτῆς· ἓν γάρ ἐστιν καὶ τὸ αὐτὸ τῇ ἐξυρημένῃ | πασα δε γυνη προσευχομενη η προφητευουσα ακατακαλυπτω τη κεφαλη καταισχυνει την κεφαλην εαυτης εν γαρ εστιν και το αυτο τη εξυρημενη | πασα δε γυνη προσευχομενη η προφητευουσα ακατακαλυπτω τη κεφαλη καταισχυνει την κεφαλην εαυτης εν γαρ εστιν και το αυτο τη εξυρημενη |
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1 Corinthians 12:28 (KJV) |
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| And God has placed in the church first apostles, second prophets, third teachers, then miracles, gifts of healing, helps, gifts of leadership, different kinds of tongues. | And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues. |
| Καὶ οὓς μὲν ἔθετο ὁ θεὸς ἐν τῇ ἐκκλησίᾳ πρῶτον ἀποστόλους, δεύτερον προφήτας, τρίτον διδασκάλους, ἔπειτα δυνάμεις, ἔπειτα χαρίσματα ἰαμάτων, ἀντιλήμψεις, κυβερνήσεις, γένη γλωσσῶν | και ους μεν εθετο ο θεος εν τη εκκλησια πρωτον αποστολους δευτερον προφητας τριτον διδασκαλους επειτα δυναμεις ειτα χαρισματα ιαματων αντιληψεις κυβερνησεις γενη γλωσσων | και ους μεν εθετο ο θεος εν τη εκκλησια πρωτον αποστολους δευτερον προφητας τριτον διδασκαλους επειτα δυναμεις ειτα χαρισματα ιαματων αντιληψεις κυβερνησεις γενη γλωσσων |
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1 Corinthians 12:31 (KJV) |
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| But you should be eager for the greater gifts. And now I will show you a way that is beyond comparison. | But covet earnestly the best gifts: and yet shew I unto you a more excellent way. |
| ζηλοῦτε δὲ τὰ χαρίσματα τὰ μείζονα. Καὶ ἔτι καθ᾿ ὑπερβολὴν ὁδὸν ὑμῖν δείκνυμι | ζηλουτε δε τα χαρισματα τα κρειττονα και ετι καθ υπερβολην οδον υμιν δεικνυμι | ζηλουτε δε τα χαρισματα τα κρειττονα και ετι καθ υπερβολην οδον υμιν δεικνυμι |
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1 Corinthians 14:26 (KJV) |
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| What should you do then, brothers and sisters? When you come together, each one has a song, has a lesson, has a revelation, has a tongue, has an interpretation. Let all these things be done for the strengthening of the church. | How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying. |
| Τί οὖν ἐστιν, ἀδελφοί; ὅταν συνέρχησθε, ἕκαστος ψαλμὸν ἔχει, διδαχὴν ἔχει, ἀποκάλυψιν ἔχει, γλῶσσαν ἔχει, ἑρμηνείαν ἔχει· πάντα πρὸς οἰκοδομὴν γινέσθω | τι ουν εστιν αδελφοι οταν συνερχησθε εκαστος υμων ψαλμον εχει διδαχην εχει γλωσσαν εχει αποκαλυψιν εχει ερμηνειαν εχει παντα προς οικοδομην γενεσθω | τι ουν εστιν αδελφοι οταν συνερχησθε εκαστος υμων ψαλμον εχει διδαχην εχει γλωσσαν εχει αποκαλυψιν εχει ερμηνειαν εχει παντα προς οικοδομην γινεσθω |
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1 Corinthians 7:13 (KJV) |
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| And if a woman has a husband who is not a believer and he is happy to live with her, she should not divorce him. | And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him. |
| καὶ γυνὴ |εἴ τις| ἔχει ἄνδρα ἄπιστον καὶ οὗτος συνευδοκεῖ οἰκεῖν μετ᾿ αὐτῆς, μὴ ἀφιέτω τὸν ἄνδρα | και γυνη ητις εχει ανδρα απιστον και αυτος συνευδοκει οικειν μετ αυτης μη αφιετω αυτον | και γυνη ητις εχει ανδρα απιστον και αυτος συνευδοκει οικειν μετ αυτης μη αφιετω αυτον |
1 John 12:32 (ESV)
2 The NET parallel Greek text and NA28 had δὲ near the beginning of this clause, where the Stephanus Textus Receptus and Byzantine Majority Text had γαρ (KJV: for).
3 The NET parallel Greek text, NA28 and Stephanus Textus Receptus had διερμηνεύῃ here, where the Byzantine Majority Text had διερμηνευει. Both are 3rd person singular forms of the verb διερμηνεύω in the present tense, indicative mood and active voice. The ESV translation, someone interprets, is interesting because it demonstrates a mindfulness of Paul’s instruction in 1 Corinthians 14:27, while the NET/KJV translation, he interpret(s), may be adding a restriction Paul and the Holy Spirit did not intend.
4 The Stephanus Textus Receptus and Byzantine Majority Text had the 2nd person plural personal pronoun υμων (KJV: your) in the genitive case here, potentially making this a command for others (presumably men) to enforce upon women as opposed to a command for women to obey. The NET parallel Greek text and NA28 did not.
5 The NET parallel Greek text and NA28 had ἐπιτρέπεται in the present tense here, where the Stephanus Textus Receptus and Byzantine Majority Text had επιτετραπται (KJV: it is…permitted) in the perfect tense. The KJV translation—for it is not permitted unto them to speak—is a more accurate translation of the Greek clause in the NET and NA28 but επιτετραπται would mean that it was not permitted and continues to not be permitted unto them to speak. This conforms to the final clause in the verse: as the Law also says.
6 The NET parallel Greek text had ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA28 had ἀλλ’.
7 The NET parallel Greek text and NA28 had ὑποτασσέσθωσαν an imperative form of ὑποτάσσω here, where the Stephanus Textus Receptus and Byzantine Majority Text had an inifinitive form υποτασσεσθαι (KJV: to be under obedience).
8 The NET parallel Greek text and NA28 had the singular γυναικὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had a plural form γυναιξιν (KJV: for women).
9 The NET parallel Greek text and NA28 had the singular ἐστὶν ἐντολή (NET: is the…command) here, where the Stephanus Textus Receptus and Byzantine Majority Text had the plural εισιν εντολαι (KJV: are the commandments).
10 The Stephanus Textus Receptus had the article του here. The NET parallel Greek text, NA28 and Byzantine Majority Text did not.
11 The NET parallel Greek text and NA28 had ἀγνοεῖται, a form of ἀγνοέω in the middle and passive voices and indicative mood, where the Stephanus Textus Receptus and Byzantine Majority Text had αγνοειτω (KJV: let him be ignorant) an imperative form in the active voice
12 The Stephanus Textus Receptus had και (KJV: and) preceding latter (KJV: the last), following and your…works (KJV: and thy works). The NET parallel Greek text, NA28 and Byzantine Majority Text did not.
13 The NET parallel Greek text had ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA28 had ἀλλ’.
14 The Stephanus Textus Receptus had ολιγα (KJV: a few things) here. The NET parallel Greek text, NA28 and Byzantine Majority Text did not.
15 The NET parallel Greek text, NA28 and Byzantine Majority Text had ἀφεῖς, a form of ἀφίημι here, where the Stephanus Textus Receptus had εας (KJV: thou sufferest), a form of ἐάω.
16 The Byzantine Majority Text had την γυναικα σου (e.g., “your woman,” referring back to the angel of the church in Thyatira) here, where the NET parallel Greek text, NA28 and Stephanus Textus Receptus had τὴν γυναῖκα (KJV: that woman).
17 The NET parallel Greek text and NA28 had ἡ λέγουσα here, where the Stephanus Textus Receptus had τὴν λεγουσαν (KJV: which calleth) and the Byzantine Majority Text had η λεγει (i,e., “who calls”).
18 The NET parallel Greek text, NA28 and Byzantine Majority Text had διδάσκει, a form of διδάσκω in the present tense here, where the Stephanus Textus Receptus had the infinitive form διδασκειν (KJV: to teach).
19 The NET parallel Greek text, NA28 and Byzantine Majority Text had πλανᾷ τοὺς ἐμοὺς, with πλανᾷ as a form of πλανάω in the present tense here, where the Stephanus Textus Receptus had πλανασθαι εμους (KJV: to seduce my), with πλανασθαι an infinitive form of πλανάω.
20 The Stephanus Textus Receptus and Byzantine Majority Text had the 2nd person plural personal pronoun υμων (KJV: your) in the genitive case here, potentially making this a command for others (presumably men) to enforce upon women as opposed to a command for women to obey. The NET parallel Greek text and NA28 did not.
21 1 Corinthians 14:33b, 34 (ESV)
22 The NET parallel Greek text had ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA28 had ἀλλ’.
23 1 Corinthians 14:33a (ESV)
24 1 Corinthians 14:33 (KJV)
25 Revelation 2:20a (ESV)
26 1 Corinthians 14:34a (ESV)
27 The NET parallel Greek text and NA28 had the article τοῦ preceding Christ. The Stephanus Textus Receptus and Byzantine Majority Text did not.
28 1 Corinthians 14:5 (ESV)
29 The NET parallel Greek text and NA28 had ἔπειτα (not translated in the NET) here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειτα.
30 The NET parallel Greek text and NA28 had ἀντιλήμψεις here, where the Stephanus Textus Receptus and Byzantine Majority Text had αντιληψεις (KJV: helps). These appear to be alternate spellings of the same part of speech.
31 The NET parallel Greek text and NA28 had μείζονα, a form of μείζων here, where the Stephanus Textus Receptus and Byzantine Majority Text had κρειττονα (KJV: best), a form of κρείσσων.
32 1 Corinthians 10:32a (ESV)
33 1 Corinthians 14:34a (ESV)
34 1 Corinthians 14:35a (ESV)
35 The NET parallel Greek text and NA28 had εἴ τις here, where the Stephanus Textus Receptus and Byzantine Majority Text had ητις (KJV: which).
36 The NET parallel Greek text and NA28 had οὗτος here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτος (KJV: if he).
37 1 Corinthians 7:13 (ESV) The NET parallel Greek text and NA28 had τὸν ἄνδρα here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτον.
38 The Stephanus Textus Receptus and Byzantine Majority Text had υμων (KJV: of you) here. The NET parallel Greek text and NA28 did not.
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