
1 Corinthians 11:2-16: Line by Line (4)
“A woman ought to have power on her head” is the crux of 1 Cor. 11:2-16. What did Paul mean here? And what does “because of the angels” mean?
“A woman ought to have power on her head” is the crux of 1 Cor. 11:2-16. What did Paul mean here? And what does “because of the angels” mean?
In Part 3, I focus on 1 Cor. 11:7-9 and corresponding verses. Why did Paul say man is the image and glory of God, and woman was made for man?
This is Part 1 of a talk I gave in August on 1 Cor. 11:2-16. This passage includes the phrase, “the head of woman is the man.”
In part 2, I look at Christ’s role as the “Saviour of the body” and what this means for Paul’s words to wives in Ephesians 5:22-24 and to husbands in Ephesians 5:25ff.
Here’s what I’ve been learning about the Greek “submit” verb. I also look at what it meant to Paul that Jesus is the “Saviour of the body.”
This is the 2nd post taken from my chapter in “Co-workers and Co-leaders.” Paul’s letters show that he ministered alongside women. Women were among his coworkers and were deacons (diakonoi).
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.
Here are some first-century Greek texts that use the word kephalē (“head”). They show how the word was used in Paul’s day.
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”?
Some Christians claim that submission is always to a person in authority. In this article, I quote early church bishops who spoke positively about mutual submission.
Eph. 5:21 is one New Testament verse that encourages mutual submission. 1 Peter 5:5 is another. This post looks at the Greek grammar and vocabulary of 1 Peter 5:5.
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 1 Cor. 16:16, Paul tells the Corinthians to submit themselves to coworkers and labourers. Paul refers to several women by these ministry terms.
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 Greek word usually translated as “workers at home,” but the King James Bible has “keepers at home.” Which is the correct? What did Paul mean?
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
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