In this article, I look at every verse where Jesus directly addresses a woman as “woman.” These verses can sound cold and even rude in English. This article was first published in Mutuality magazine.
With some trepidation, I critique Troy Martin’s idea that peribolaion means testicle in 1 Cor. 11:15 and his idea that Paul thought hair is a conduit of semen.
The Greek word adelphoi is used over 100 times in Paul’s letters. Is “brothers and sisters” or “siblings” an acceptable translation?
Paul said in 1 Cor. 11:10 that a woman should have “authority on her head.” Whose authority is it?
Who are the 144,000 in Revelation 7 and 14? What do they symbolise? Are women really excluded from this group?
in 1 Cor. 11:14-15, Paul says that nature is a teacher of hair lengths or hairstyles for men and women. What did he mean by “nature”?
Wayne Grudem now accepts that abuse is a valid reason for divorce. This is good news for some but Grudem’s approach is problematic.
1 Coríntios 11:7 não pode significar que os homens, mas não as mulheres, são a imagem e a glória de Deus no sentido teológico usual. O que isso significa?
In this post I critique the notes on 1 Timothy 2:12 in the ESV Study Bible. What is the context of this verse? What does it prohibit?
Does 1 Corinthians 11:7 express superiority of men over women. Is this what is meant by “man … is the image and glory of God but woman is the glory of man”? Here’s a different interpretation.
Quem foi o eleito senhora em 2 John? Qual era o nome dela? Qual seu papel? Ela era uma líder de uma igreja de casa?
Paulo queria igualdade para todos os cristãos e escreveu sobre isso em suas cartas. Em alguns versos, a igualdade está implícita. Em outros versos, o conceito de igualdade é mais claro.
1 Coríntios 11:3 é um verso difícil de interpretar, e ocorre no início de uma passagem difícil. Uma coisa é vital, no entanto, devemos ler para encontrar a intenção de Paulo para aqueles que estão “no Senhor”.
Júnia era uma mulher? Júnia era uma apóstola? A leitura mais óbvia de Romanos 16:7 é que tanto Andrônico quanto Júnia foram proeminentes entre os apóstolos.
The Greek word for “head” rarely, if ever, meant “leader” in works originally written in Greek in Paul’s time. Here are four facts that support this claim.
Here is a close look at the word authentein (translated as ‘to usurp authority’ in 1 Tim. 2:12 KJV). A brief history of how authent- words and their meanings developed is included.
Not all first-century women fit the stereotype of being hidden and housebound. Some were influential and prominent in society and in the church.
A good understanding of scripture is an important qualification for many Christian ministries. 2 Tim. 3:16-17 mentions this qualification and does not exclude women like Priscilla.
In 1 Timothy 3:2 and in 2 Timothy 2:24 is a rare Greek word, didaktikos. This word is usually translated as “able to teach” but it may mean “teachable.”
In Ephesians 5:33 it says that a wife should respect (phobeō) her husband. What is the connection between respect & fear? Did Paul want wives to be afraid?
Chloe is a woman mentioned in 1 Corinthians 1:11? Was she a pagan or a Christian? A concerned house church leader or the quarrelsome leader of a faction?
Lexicons show that diakon- words are used in a variety of ways for a variety of ministries. Danker’s and Collin’s understanding of diakon- words, with their emphasis on agency, fits well with the broad usage of these words in the New Testament and the narrower usage in the Apostolic Fathers.
Here I look at Paul’s introduction of Phoebe to the church at Rome. I also look at the ministry of certain women in the Gospels, and Tabitha’s ministry in Acts, and compare them with Phoebe’s ministry.
Titus 2:5 contains a word which is usually translated as “workers at home,” but the King James Bible has “keepers at home.” Which is the correct phrase? What is meant by “keepers at home”?
In this article I look at people who were apostles in the New Testament church, at their qualifications, and at what they did as apostles.
Here is the bibliography for my research paper, “The Roles of Diakonoi, Male and Female, in the Apostolic and Post-Apostolic Church (c. 40-120) with Reference to Phoebe of Cenchrea”.
En este artículo considero los adverbios griegos “hōsautōs” y “homoiōs” en tres versos del Nuevo Testamento: 1° Timoteo 2:9; 1° Timoteo 3:11 y 1° Pedro 3:7.
Ignoring or highlighting the word “likewise” makes a big difference in how we understand certain New Testament passages that affect women.
In 1 Corinthians 16:15-18 Paul mentions Stephanas and his colleagues. There are a few lessons about Christian service and submission that can be gleaned here.
Introduction 1 Timothy 2:12 continues to be a verse that is used by some Christians to keep capable women from certain teaching and leadership ministries
Salome was the daughter of Herodias who “danced” for Herod Antipas. How old was she? Did she actually dance? Did she deliberately seduce her step-father? What became of her?
1 Corinthians 11:2-16 is a difficult passage to understand, but it makes more sense when read as a chiasm. What are Paul’s concerns and instructions here?
Some wise words from C.S. Lewis, Wayne A. Meeks, and John H. Walton about learning the biblical languages, especially New Testament Greek.
This passage is all about Jesus: Jesus, the triumphant victor. He has won the victory over sin and death through his death, the Righteous for the unrighteous, once and for all.
What does submission mean? What does the Bible say about submission in marriage? Is wifely submission relevant in our modern western societies?
Christmas cards often show the newborn Jesus surrounded by farm animals. Was this really the case? And what is the significance of the “manger” mentioned three times in Luke chapter 2?
Paul wanted equality for all Christians and he wrote about this in his letters. In some verses, he even uses the word “equality.”
Here is the entry of meanings & glosses of kephalē (the Greek word for “head”) copied and pasted from Liddel, Scott & Jones’s Greek-English Lexicon (LSJ).
Who were Euodia and Syntyche (Philippians 4:2-3)? Were they leaders of the Philippian church? Early Church Father John Chrysostom seemed to think so.
< < < Return to 1 Peter Bible Study Notes Bibliography Athenagoras, A Plea for Christians. http://www.earlychristianwritings.com/text/athenagoras-plea.html Barclay, William, Letters of James and Peter, The
An introduction to 1 Peter looking at who the letter was written by, who it was written to, where it was written from, as well as its major themes.
Here are some of my personal hopes and aims for our group as we study 1 Peter together.
John addressed his second letter “to the chosen lady and to her children.” Who was this lady? Was she a mother, a church, or a house church leader?
This article looks at Priscilla and Aquila and explores Luke’s use of the Greek verb ektithēmi (“explain”) in Acts. Did Priscilla teach a man?
Here is a list of the books that have been used in compiling these study notes on Paul’s letter to the Philippians.
This article looks at what “work out your salvation with fear and trembling” means and what it means to “shine as stars.”
Women and men ministered together in the Philippian church. Who were these ministers?
This article is about Junia—a minister mentioned by Paul in Romans 16:7—using and critiquing the ESV as a reference. Was Junia really a female apostle?
The Greek word monogenēs is an important word in Christology. It has been translated as “only begotten” but is this an adequate translation? What was John’s intention in using this word to describe Jesus?
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© 2022 Marg Mowczko