WOMEN’S ROLE in the KAHAL

With Yahweh’s help we will attempt to define women’s role in the kahal. This is monumentally important because women have been put down in so many cultures and so many ways over the millennia that the last thing we want in the Body of Messiah is to unnecessarily restrict and suppress women. It’s a sobering thought that even here in the U.S. women have only been permitted to vote in the past 100 years. And not only that, but the current statistic is that women in the U.S. earn only 82 percent of what their male counterparts doing the exact same job earn. This is obviously a grave injustice and one which must not be tolerated in civilized society, especially within the Body of Messiah YahwehShua.

 

Not only do women account for half the congregation of saints, but we all agree that the whole assembly suffers if even one member is wronged. “And whether one member suffer, all the members suffer with it: or one member be honored, all the members rejoice with it.” (1 Corinthians 12:26)

 

1 Corinthians 12:2 For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Messiah.

 13 For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.

 14 For the body is not one member, but many.

 15 If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body?

 16 And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body?

 17 If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?

 18 But now hath Yahweh set the members every one of them in the body, as it hath pleased him.

 19 And if they were all one member, where were the body?

 20 But now are they many members, yet but one body.

 21 And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you.

 22 Nay, much more those members of the body, which seem to be more feeble, are necessary:

 23 And those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness.

 24 For our comely parts have no need: but Yahweh hath tempered the body together, having given more abundant honour to that part which lacked:

 25 That there should be no schism in the body; but that the members should have the same care one for another.

 

Paul clearly states that kahal members are interdependent and that whatever affects one affects all. We are intimately connected one to another —“for by one Spirit are we all baptized into one body … and have been all made to drink into one Spirit.” Agape love, as well, commands that we seek the highest good for our brothers as well as our sisters. “Be kindly affectioned one to another with brotherly love; in honor preferring one another. (Romans 12:10) “Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem others better than themselves. Look not every man on his own things, but every man also on the things of others. (Philippians 2:3-4)

 

1 John 2:9 He that saith he is in the light, and hateth his brother, is in darkness even until now.

 10 He that loveth his brother abideth in the light, and there is none occasion of stumbling in him.

 11 But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes.

 

1 John 3:14 We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death.

 15 Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him.

 16 Hereby perceive we the love of Yahweh, because he laid down his life for us: and we ought to lay down our lives for the brethren.

 

“My little children, let us not love in word, neither in tongue; but in deed and in truth.”(1John 3:18) We urge our brothers and sisters to thoughtfully and prayerfully consider what we are about to present. It is for the good of not only all of us here present, but as we look forward to multitudes of conversions, let us clean house and prepare our kahal for the addition of many saints. Let us as a group, and led by our elders, formulate doctrine regarding women’s role according to Yahweh’s Word and will so that we will be ready for the huge influx of saints expected. If it is not Yahweh’s will to completely silence women in the assembly, then we could face problems as Yahweh draws new members who can clearly see that women should have a larger role than is being allowed by Kahal Yahweh.

 

The kahal’s current policies regarding women are not working. Why can women choose psalms to sing but not recite a psalm? Why can they not pray in the assembly as Paul allows in 1 Corinthians 11? What is the difference between the formal assembly in the living room and the fellowship in the dining room and where in Scripture are they differentiated? What is Yahweh’s will for unmarried women as well as married women?

 

We will attempt to answer these questions allowing Scripture to speak for itself, which it really does so well if we will just stand back and allow it to do so.

 

We know for certain that it is Yahweh’s will for His children to understand what half of them may and may not do — especially related to worshipping Him in the assembly. This is nothing that should take years to figure out. Surely it has been debated by Bible students for centuries and continues to be debated today. The difference between us and them is that we truly have the Holy Spirit of Yahweh and YahwehShua and so we really can be led into “all truth”. So, armed with the Scriptures and the Holy Spirit, may Yahweh bless this most important study.

 

Galatian 3:28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Messiah YahwehShua.

 29 And if ye be Messiah’s, then are ye Abraham’s seed, and heirs according to the promise.

 

John 8:32 And ye shall know the truth, and the truth shall make you free.

 

The truth of YahwehShua is inherently liberating, as the Scripture says. So whatever we discover is Yahweh’s will concerning women should serve to free both women and men from men’s traditions which may still be binding even the elect of Yahweh. Kahal Yahweh is operating under much truth and understanding of the Scriptures, but certainly not full knowledge and understanding— which simply means there is always more to learn. The Holy Spirit will lead us into all truth but this may take a lifetime. We will never on this earth know everything about spiritual matters. Even Paul, himself, said he “looked through a glass darkly.”

 

It is critically important that we determine Yahweh’s will regarding women in the assembly and steer clear of men’s traditions. Yes, even Kahal Yahweh, the very elect of Yahweh, could be missing the mark regarding women. Let us not pride ourselves that we are so spiritual that we cannot be deceived or even deceive ourselves. We basically keep women silent during worship services except for singing. They cannot even so much as read a meaningful Scripture to the brethren! Let’s be certain we’re on solid footing with Yahweh as we formulate policy regarding women. If Yahweh limits women, that’s one thing and important. But let not people artificially limit women with no Scriptural mandate. Whatever Yahweh’s will is, that is what we want, not our own traditions minus thorough Bible study.

 

Matthew 15:8 This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me.

 9 But in vain they do worship me, teaching for doctrines the commandments of men.

 

Colossians 2:8 Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Messiah.

 

Mark 7:7 Howbeit in vain do they worship me, teaching for doctrines the commandments of men.

 8 For laying aside the commandment of Elohim, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do.

 9 And he said unto them, Full well ye reject the commandment of Elohim, that ye may keep your own tradition.

 

Colossians 2:22 Which all are to perish with the using, after the commandments and doctrines of men?

 

Titus 1:14 Not giving heed to Jewish fables, and commandments of men, that turn from the truth.

 

It is important to remember also that kahal leadership, in formulating and disseminating doctrine, will be held accountable by Yahweh. Therefore, it is imperative to discover and correctly apply Yahweh’s truth about women’s role.

 

James 3:1 My brethren, be not many masters, knowing that we shall receive the greater condemnation.

 

1 Peter 5:1 The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Messiah, and also a partaker of the glory that shall be revealed:

 2 Feed the flock of Yahweh which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind;

 3 Neither as being lords over Yahweh’s heritage, but being ensamples to the flock.

 4 And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.

 

It is largely two New Testament passages that those who severely limit women hang their hats on. Whether purposeful or just an innocent lack of understanding, women in many congregations through the ages have been shackled and bound by men’s traditions. True, many male Bible students have not studied this subject out for themselves. But neither have very many female Bible students. And Satan loves the whole thing. Any time the Kahal as a whole is not all it can or should be, Satan wins.

 

Much has been written about the subject of women in the kahal, but oftentimes good scholarship is sorely lacking. Simple word studies into the original languages can reveal so much and it is shocking how seldom this basic study tool is used.

 

Additionally, we must not formulate doctrine based on two little-understood passages of Scripture and disregard the whole rest of Yahweh’s counsel. As we proceed with our study, we will see that the common interpretations of First Corinthians 14:34-35 and First Timothy 2:12-15 contradict the rest of Scripture, even within those same chapters! So, let us allow Scripture to speak for itself, from Genesis into the New Testament, and let’s not forget those word studies!

 

Let’s begin with the two problematic passages and see where they lead us.

 

1 Corinthians 14:34 Let your women keep silence in the assemblies: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law.

 35 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 assembly.

 

1 Timothy 2:12 But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.

 13 For Adam was first formed, then Eve.

 14 And Adam was not deceived, but the woman being deceived was in the transgression.

 15 Notwithstanding she shall be saved (safe) in childbearing, if they continue in faith and charity and holiness with sobriety.

 

Paul in these passages appeals to “the Law” and the creation order — which must necessarily take us back to Genesis. Many less-than-erudite writings about women’s role express bafflement at Paul’s references to the law and creation order. However, it seems clear to us that he is referring to the creation account in Genesis 1-3 and tangentially, 4-5. The first five books of the Bible written by Moses are typically considered “the Law” and Genesis is where Yahweh creates humankind and lays down his original plan for husband and wife.

 

Foundations for Male-Female Roles: Genesis 1-5

 

Not only does Paul reference Genesis in the two tough New Testament passages, but common sense and logic should steer the serious Bible student back to it. Here Yahweh defines, at minimum, His original intention and plan for the husband- wife relationship. Hebrew word studies regarding Adam and Eve’s creation and relationship reveal much about Yahweh’s original intent.

 

In Matthew 19, Yah’shua himself grounds his response to the Pharisees’ question about divorce in Genesis 1:27 and 2:24. And as earlier stated, Paul’s New Testament teaching on the relation of man and woman also expressly looks back to the Creation account (see 1 Corinthians 11:2-16 and 1 Timothy 2:11-15).

 

The first chapter of Genesis teaches the relationship of mankind as a whole, both male and female, to the rest of creation and to the Creator Himself. Chapter 2 shifts from humankind in relation to the whole creation to the relationship between the first man and woman. Then Chapter 3 describes how the man and woman disobey Yahweh and receive consequences for their rebellion, including ejection from the Garden of Eden and alienation from Yahweh’s direct presence. Chapters 4 and 5 tell the story of Cain and Abel and give Adam’s family tree.

 

Let’s begin with the first reference to Yahweh’s creation of humankind.

 

Genesis 1:26 And Elohim said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.

 27 So Elohim created man in his own image, in the image of Elohim created he him; male and female created he them.

 28 And Elohim blessed them, and Elohim said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.

 

The first thing to note in verses 26 and 27 is that Yahweh created human beings, both men and women, in His image. This is important to notice as we attempt to define woman’s role.

 

As well, the word translated “man” is #120 in the Hebrew, adam, which actually means human being, male and female. Most Bible versions mistranslate this as “man” which only confuses the issue and as we will see later, is only the beginning of most translations’ gender bias. In verse 27, Moses writes about “adam” that “male and female created He them.” It is not until 2:19 that “Adam”, #121, is first used as the proper name of the first man.

 

Yahweh specifically naming both Adam and Eve “Adam”  is even more pointed after the fall in Genesis 5:2, where we read, “Male and female created He them; and blessed them, and called their name Adam (#121) in the day when they were created.” This time, Adam’s personal name is clearly used for both husband and wife.

 

Yahweh calling both the man and the woman “Adam” is a clear indication that Adam has been given authority over Eve. This hearkens forward to the practice of wives taking husband’s surnames upon marriage. We will look for other clues about Yahweh’s role for husbands.

 

In Chapter 1, verses 26 and 28 Yahweh emphasizes that both the man and the woman are to have dominion over the earth. It is important that the woman is included in this dominion. As well, He commissions this first couple to “Be fruitful, and multiply, and replenish the earth, and subdue it.” However, again Adam would have the upper hand over the creation. We know this because Yahweh assigned him, before Eve was even created, to name all animals as he saw fit.

 

We see throughout Scripture, that the entity with authority is the one who names the other. Yahweh renamed Sarai, Abram, and Jacob. Yahshua renamed Simon “Peter” in the evangels. Adam, then, has the ultimate authority over the creation, although it is shared with Eve. In addition, the picture of Adam’s authority over Eve further forms as we note that he named his wife not once, but twice. In 2:23 he calls her “woman” because “she was taken out of man” and in 3:20, after the fall, he names her “Eve —the mother of all living.”

 

(How telling that humans and Satan through them attempt to exalt themselves over Yahweh by renaming Him all sorts of false names when He repeatedly states that He is Yahweh and Yahweh is His name.)

 

Genesis 2:7 And Yahweh Elohim formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.

 8 And Yahweh Elohim planted a garden eastward in Eden; and there he put the man whom he had formed.

 15 And Yahweh Elohim took the man, and put him into the garden of Eden to dress it and to keep it.

 16 And Yahweh Elohim commanded the man, saying, Of every tree of the garden thou mayest freely eat:

 17 But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.

 18 And Yahweh Elohim said, It is not good that the man should be alone; I will make him an help meet for him.

 19 And out of the ground Yahweh Elohim formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof.

 20 And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him.

 21 And Yahweh Elohim caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof;

 22 And the rib, which Yahweh Elohim had taken from man, made he a woman, and brought her unto the man.

 23 And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man.

 24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.

 25 And they were both naked, the man and his wife, and were not ashamed.

 

The next thing to note is that Adam was formed before Eve, as Paul will later remind us in the New Testament. A fancy word for this is “primogeniture” —the state of being the first-born child and the right of this eldest to inherit the parents’ estate.

 

The primogeniture concept is found throughout Scripture. Yahweh delivers Israel because Israel is His firstborn (Exodus 4:22; Jeremiah 31:9). Paul links YahwehShua’s authority over creation to his supremacy as the firstborn (Colossians 1:15-18). YahwehShua is the believer’s role model because he is “the firstborn among many brothers” (Romans 8:29).

 

Referring back to 1 Timothy 2:14, Paul gives another reason besides Adam being formed first for the controversial restrictions on women’s behavior in the assembly. He says, “And Adam was not deceived, but the woman being deceived, fell into transgression.” This is a bit tough to understand since Adam disobeyed Yahweh as well as Eve but apparently Adam’s reason for disobedience was not that he was deceived, but that he chose to “go down” with his wife rather than lead her back to obey Yahweh. We might want to theorize that women are more gullible to deception than men and that it why the husband is chosen by Yahweh to lead the marriage. But let us not forget what Paul says in 2 Corinthians 11:2-4.

 

2 Corinthians 11: 2 For I am jealous over you with righteous jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Messiah.

 3 But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Messiah.

 4 For if he that cometh preacheth another YahwehShua, whom we have not preached, or if ye receive another spirit, which ye have not received, or another evangel, which ye have not accepted, ye might well bear with him.

 

Paul describes the whole kahal, both men and women, as a “chaste virgin to Messiah” that he has “espoused to one husband” and states that any one in the kahal may be deceived just like Eve and miss the true Messiah or evangel. Women are not singled out here regarding deception but in fact, both men and women’s minds are said to be prone to corruption “from the simplicity that is in Messiah.”

 

We must now look at the consequences of the first couple’s fall from grace to determine whether Yahweh’s economy, i.e. Adam’s leadership, continues after the couple rebelled.

The contrary position some take is to say that Adam’s headship began with the fall and since it was not an ideal state but a punishment or curse (3:16), then it should not be perpetuated. Again, New Testament scriptures are clear about the husband’s headship, in case of any doubt.

 

Genesis 3:6 And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.

 7 And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons.

 8 And they heard the voice of Yahweh Elohim walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of Yahweh Elohim amongst the trees of the garden.

 9 And Yahweh Elohim called unto Adam, and said unto him, Where art thou?

 10 And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself.

 11 And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?

 12 And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat.

 13 And Yahweh Elohim said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat.

 14 And Yahweh Elohim said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life:

 15 And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.

 16 Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.

 17 And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life;

 18 Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field;

 19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.

 20 And Adam called his wife’s name Eve; because she was the mother of all living.

 

First of all, notice in verse 6 that it reads “her husband with her” so it seems that Adam was present at this exchange between Eve and the serpent. His presence at the time of the deception perhaps makes him even more culpable of wrong-doing. He easily could have intervened instead of abdicating his leadership role and passively going along with his wife and the deceiver.

 

Apparently, Adam and Eve did not spend much time debating the issue of the forbidden fruit. And Eve did not consult her husband to see what his wisdom was on the subject. She acted on her own, stepping out from under the protection of Adam’s headship, and was thereby subject to the serpent instead of her husband and Yahweh. Adam, likewise stepped out from under Yahweh’s protection by openly disobeying Him, and so he too, was vulnerable to the serpent’s wiles. Obviously, Adam “wimped out” and neglected to lead his wife. Both clearly fell out of Yahweh’s assigned roles and both would receive judgement (Genesis 3:14-19).

 

In verse 9, Yahweh addresses Adam first about the insurrection. This too suggests that Adam was the head of the family. The serpent, Adam, and Eve are all given consequences that personally affect them. In particular, we notice in the second half of verse 16 that Yahweh proclaims to Eve that “thy desire shall be to thy husband, and he shall rule over thee.”

 

The Hebrew word translated “desire” is #8669, “tshuwqah,” which alternately means “stretching out after, a longing.” It is used only 3 times in the Old Testament. In the Song of Solomon, it refers to romantic or sexual desire, however, the better clue we have is Genesis 4:7, where the same word is used when Yahweh tells Cain that “unto thee shall be his (sin’s) desire, and thou shalt rule over him (sin)”. This construction seems to parallel Adam and Eve’s consequence in verse 16. Therefore, the probable meaning of verse 16b is that Eve will desire to control her husband but that he will rule over her. This word for “rule over” is #4910, mashal, “to rule, have dominion, have power.” It is probable that women’s subjugation by men is foretold here. Throughout history, men, capable of it due to superior physical strength, have tyrannized women and girls and it continues, unabated, in many countries.

 

We also know that many wives attempt to control their husbands. They, like the dictatorial husbands, are obviously ignorant of or rebelling against Yahweh’s original plan. It looks as if the age-old “battle of the sexes” began back in the Garden of Eden. Dysfunctional, unbalanced marriages are not Yahweh’s will. Instead, He desires gentle leadership by husbands and wives to be strong, capable, submissive partners. We will discover more about the wife’s role shortly.

 

Additionally, Adam’s family record in Genesis 5 is given as the generations of Adam (#121, his personal name) and is traced through male lineage. Generic daughters are mentioned but none by name; through 30 verses, only fathers and sons are named, further indicating that Yahweh intends the male as the head of the family.

 

Jumping ahead to the New Testament, we see confirmation of Yahweh’s original plan as there are several key passages that clearly command wives to submit to, be subject to, and obey their husbands. We’re all so familiar with them that there is no need to go through them. (For your reference, see Ephesians 5:22-24; Colossians 3:18; 1 Peter 3:1-4; 1 Corinthians 11:3.)

 

After having gleaned what we can from these face-value Scriptures, let’s take a look at several more Hebrew words in these first chapters of Genesis. These will prove to be very revealing, particularly about the wife’s role. Yes, the husband is the “top dog”, but as we shall see, the wife’s role is much more complex than merely being her husband’s lackey, blinding following him around with no mind of her own. The wife’s role will come to light further as we begin to look at the scriptural record of both Old and New Testament women and how Yahweh used them. We will also study 1 Corinthians 14:34-35 and 1 Timothy 2:11-15, the historically problematic passages, and reconcile them with the whole counsel of Yahweh. While they appear to stick out like “two sore thumbs,” there is great hope to put them into context with the rest of Scripture.

 

We have established, according to Genesis, that the husband is the head of the wife. We see this abundantly confirmed in the New Testament. But what exactly is the wife’s role and how is she to behave? Let’s have a look at Genesis 2:20, using Strong’s and the Theological Wordbook of the Old Testament (TWOT).

 

Genesis 2:20 And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him.

 

Adam has become aware of his loneliness through the process of naming the animals and seeing them paired off. Where the King James says “help meet for him,” two Hebrew words are used, #5828 and #5048. #5828 is the Hebrew “ezer” with the concordance reading, “aid, help, from #5826 azar, a primitive root, to surround, i.e. protect or aid, help, succour.” We know Eve is Adam’s helper, but what about the aspects of surrounding and protecting? We would be more likely to think of Adam as surrounding and protecting but here it is used referring to Eve. This is interesting. One thing to remember, too, is that Adam needed help. He was incomplete without Eve and unable to function fully without her.

 

The TWOT says of “ezer” that “While this word designates assistance, it is more frequently used in a concrete sense to designate the assistant. As to the source of the help, this word is generally used to designate divine aid, particularly in Psalms, where it includes both material and spiritual assistance.”

 

Regarding “azar”, this root of “ezer” which means surround, protect, and aid, the TWOT tells us that it is used 80 times in the O.T. and generally indicates military assistance, frequently of a divine nature. It also tells us that “azar” is used in compound with El or Yah to form several proper names, one example being “Azarel”, meaning “Yahweh has helped.” Also, that it carries the connotation of personal assistance, non-military in character, particularly in Psalms. Yahweh is seen as the helper of the underprivileged: the poor (Psalm 72:12) and the fatherless (Psalm 10:14; Job 29:12). The psalmist confesses that he has no help but Yahweh (Psalms 22:11 and 107:12). He receives divine assistance at a time of illness (Psalm 28:7), at a time of oppression by enemies (Psalm 54:4), and at a time of great personal distress (Psalm 86:17). Yahweh’s hand and His laws (Psalm 119:173 and 175) were sources of assistance to the psalmist. Lastly, it is the righteous who can anticipate Yahweh’s help in Psalm 37.

 

Psalm 37:40 And Yahweh shall help them, and deliver them: he shall deliver them from the wicked, and save them, because they trust in him.

 

That ezer and azar are frequently used of Yahweh’s help shows that Eve’s help to Adam comes from a position of strength and love and is not anything to “sniff at.” Since the Yahweh Who spoke and was heard in the O.T. is Messiah, then wives are to serve husbands as Messiah helped His people in the O.T. and served both his Father and disciples while on earth. This involves menial tasks at times, as when Yah’shua washed his apostles’ feet. Many Bible scholars, particularly women, think it is just awful that Eve would have to help Adam or wives their husbands. If only they knew what an elevated, noble, and spiritual task to which wives have been assigned! And not only that, but the incredible protection and blessings wives receive from Yahweh by staying in their assigned role.

 

Let’s go back to Genesis 2:18 and 20 now and look again at “help meet for him”. We have discussed Eve as helper to Adam. Now let’s look at the second Hebrew word here, #5048.

 

The Strong’s entry for #5048 “neged” reads, “from 5046, a front, i.e. part opposite, specifically a counterpart or mate;” and #5046 is “nagad—a primitive root; properly to front, i.e. stand boldly out opposite, by implication to manifest, figuratively to announce (always by word of mouth to one present), declare, denounce, expound, messenger, profess, rehearse, report, show forth, speak, tell, utter.” (That was a mouthful, no pun intended.)

 

Reading further in Strong’s, “neged” means “before; in the presence of; in the sight of, in front of; in one’s estimation; straight ahead. Basically the word indicates that its object is immediately before something or someone.” Here are some Scriptural examples.

 

Psalm 90:8 Thou hast set our iniquities before thee, our secret sins in the light of thy countenance.

 

1 King 8:22 And Solomon stood before the altar of Yahweh in the presence of all the congregation of Israel, and spread forth his hands toward heaven:

 

Psalm 119:46 I will speak of thy testimonies also before kings, and will not be ashamed.

 

Psalm 52:9 I will praise thee for ever, because thou hast done it: and I will wait on thy name; for it is good before thy saints.

 

So, from the root word “nagad”, a verb, comes two derivatives, “neged”, the preposition here in question which according to the TWOT means “prominently before” and “nagid”, a noun translated as “ruler, leader, captain”. The concept of prominence is carried even further with “nagid” and Messiah Himself is called “nagid” in Daniel 9:25.

 

Daniel 9:25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.

 

Considering this root word, #5046 nagad, we see that this “counterpart or mate” is to “stand boldly out opposite” and there is even the aspect of fronting, manifesting, and announcing. It sounds as if the wife’s role is quite strong and bold and even involves speech. It could also carry the idea that Yahweh spoke or made a declaration or pronouncement when He created Eve. This is quite interesting in light of the alleged command for women’s absolute silence in 1 Corinthians 14 which we will look at later.

 

Strong’s states further that “neged” in Genesis 2:18 and 20 means “someone to correspond to” Adam, which further implies a mate equal to Adam. Basically, #5828 and #5048 are poorly translated as “a help meet for him.” Instead, as we look at these words in the original languages, they paint the picture of Eve as a strong and even vocal counterpart to Adam, boldly standing out opposite to him, and standing prominently before him. There is nothing wishy-washy or weak about Eve and in fact, she is necessary to complete Adam and to create this “dynamic duo.”

 

Genesis 3:12 provides another clue for us.

 

Genesis 3:12 And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat.

 

“With me” is translated from the Hebrew #5973, “im, from 6004. equally with” and #6004, “amam, a primitive root, to associate, by implication to overshadow (by huddling together): — become dim, hide.” These two Hebrew words tell us that Eve is a fully equal partner and that she and Adam together form an inseparable unit with their individualities blurred somewhat as they stand together (“cleave unto” and “one flesh” in Genesis 2:24).

 

So far, Eve sounds strong and capable and not at all like a passive wallflower that might be implied by the multiple evidences of Adam’s leadership. Another Hebrew word which will shed light on the wifely role is found in Genesis 2:21.

 

Genesis 2:21 And Yahweh Elohim caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof;

 

The Hebrew word for Adam’s “rib” is Strong’s #6763, “tsalah, a rib (as curved), literally (of the body) or figuratively (of a door, i.e. leaf); hence a side, literally (of a person) or figuratively (of an object or the sky, i.e. quarter, timber or plank (single or collective, i.e. flooring :)—beam, board, chamber, corner, leaf, plank, rib, side (chamber).”

 

The TWOT says tsalah “is used once for a man’s side (Genesis 2:21) and once for the side of a hill, perhaps a ridge or terrace (2 Samuel 16:13) and elsewhere it is an architectural term.” It refers to the sides of an object and even the sides of the ark of the covenant.

 

Exodus 25:12 And thou shalt cast four rings of gold for it, and put them in the four corners thereof; and two rings shall be in the one side of it, and two rings in the other side of it.

 13 And thou shalt make staves of shittim wood, and overlay them with gold.

 14 And thou shalt put the staves into the rings by the sides of the ark, that the ark may be borne with them.

 

Poles of acacia wood were put through 4 gold rings placed on two sides of the ark, in order to carry it. Eve, likewise, was formed from probably a good portion of Adam’s side since the first man considers the woman to be “bone of his bones” and “flesh of his flesh”. This pictures the intimacy between man and woman as they stand before Yahweh. Eve is not a mere extension of Adam but possesses a unique individuality in her own right. On the other hand, since her body is made from man’s, there is a continuity between the two with the result that they can find a fulfilling relationship only in each other and never with the same intensity in any other part of creation. Yahweh designed husband and wife to be “one flesh” (Genesis 2:24). There is no closer relationship on earth. Even mother and child are not described in such terms.

 

The Proverbs 31 woman is an excellent example of a wife who is a bold counterpart to her husband.

 

Proverbs 31:10 Who can find a virtuous woman? for her price is far above rubies.

 11 The heart of her husband doth safely trust in her, so that he shall have no need of spoil.

 12 She will do him good and not evil all the days of her life.

 13 She seeketh wool, and flax, and worketh willingly with her hands.

 14 She is like the merchants’ ships; she bringeth her food from afar.

 15 She riseth also while it is yet night, and giveth meat to her household, and a portion to her maidens.

 16 She considereth a field, and buyeth it: with the fruit of her hands she planteth a vineyard.

 17 She girdeth her loins with strength, and strengtheneth her arms.

 18 She perceiveth that her merchandise is good: her candle goeth not out by night.

 19 She layeth her hands to the spindle, and her hands hold the distaff.

 20 She stretcheth out her hand to the poor; yea, she reacheth forth her hands to the needy.

 21 She is not afraid of the snow for her household: for all her household are clothed with scarlet.

 22 She maketh herself coverings of tapestry; her clothing is silk and purple.

 23 Her husband is known in the gates, when he sitteth among the elders of the land.

 24 She maketh fine linen, and selleth it; and delivereth girdles unto the merchant.

 25 Strength and honour are her clothing; and she shall rejoice in time to come.

 26 She openeth her mouth with wisdom; and in her tongue is the law of kindness.

 27 She looketh well to the ways of her household, and eateth not the bread of idleness.

 28 Her children arise up, and call her blessed; her husband also, and he praiseth her.

 29 Many daughters have done virtuously, but thou excellest them all.

 30 Favour is deceitful, and beauty is vain: but a woman that feareth Yahweh, she shall be praised.

 31 Give her of the fruit of her hands; and let her own works praise her in the gates.

 

The question out of all of this is: Is it possible for Eve to be equal but subordinate? Liberal theologians can’t quite swallow that Eve could be completely equal but need to submit to Adam. They equate submission with inferiority. There is no equation between the two. Just as Messiah bows to His Father, wives must bow to husbands. There is absolutely no inferiority implied here and in fact, Eve is necessary to complete Adam, who is not whole without her. In fact, his insufficiency is highlighted in this union. For the sake of order, and Yahweh is big on structure and order, someone must have the final word and Yahweh has ordained husbands to this role. We see it before the Fall, after the Fall, and in the New Testament. Husbands are to lead wives. This controversial subject is not controversial in the Scriptures.

 

We might, however, give one exception to wives obeying husbands and that is if the husband tells her to do something contrary to Yahweh’s will. We see a perfect example of this in the story of Abigail in 1 Samuel 25.

 

Her story illustrates that a woman is beholden to Yahweh first before her husband. Sometimes people confuse the issue of women obeying their husbands, proclaiming that a wife must obey anything her husband tells her to do. Instead, the truth is that wives must put obedience to Yahweh first. If a husband instructs a wife to do something contrary to Yahweh’s will, she must disobey him in order to obey Yahweh. This is what happened with Abigail and her husband, Nabal, in the 11^th century BCE. David had protected the wealthy Nabal’s property from warring factions in the land. When approached by David’s warriors for food supplies, Nabal refused. Knowing that David  “had been appointed ruler over Israel” and not wanting him to sin by killing Nabal’s entire household, Abigail intervened. She begged David’s forgiveness and offered the provisions he needed. David blessed her, accepted her offer, and later married Abigail after Nabal suffered a heart attack and died.

 

Abigail not only circumvented her husband but spoke badly of him to David. In 1 Samuel 25:24 she says, “Please, let not my master regard this scoundrel Nabal. For as his name is, so is he: Nabal is his name, and folly is with him.” She basically calls her husband a “scoundrel” and a “fool.”  She appears to receive no negative consequence for this conduct even though it seems quite disrespectful to her husband. Perhaps, Yahweh through His Spirit moved Abigail to intervene. We see demonstrated here that a wife’s first allegiance is to Yahweh Elohim when her husband is out of His will.

 

The big question now is: how exactly may women serve Yahweh while remaining under husbands’ and kahal (more on this later) authority? Is it true they must be completely muzzled in the assembly? Is it true they may not “teach” men even though there are Scriptures commanding believers to teach each other? Does this mean women are not given certain spiritual gifts since many of them involve speaking and teaching? We know that spiritual gifts are used to build the body of Messiah. “But the manifestation of the Spirit is given to every person (#1538 hekastos – each or every man or woman) to profit all.” (1 Corinthians 12:7) “Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the kahal.” (1 Corinthians 14:12) If women must be mute in the assembly, how may they exercise spiritual gifts for the benefit of the kahal?

 

Perhaps the best way to see how women may serve Yahweh is to survey Scripture, both Old and New Testaments. However, we will not do an exhaustive study but instead focus on the aspects of teaching, speaking, and leading, which seem to be so controversial. There are many Old Testament ladies who served Yahweh, from Sarah to Esther to Hannah and more. A whole book could be written on it. Our intention in this study, however, is to harmonize the two difficult passages (1 Corinthians 14 and 1 Timothy 2) with the rest of the Scriptural record regarding women speaking, teaching, and leading, especially in relation to husbands and men. We will cite both Old and New Testament examples.

 

THE SCRIPTURAL RECORD: WOMEN OF THE OLD TESTAMENT

 

The two basic institutions of leadership in ancient Israel were the priesthood and the monarchy. Prophets also stepped in to bring a word from Yahweh to His people, but the phenomenon of prophecy was more situational than constant in nature. It is a well-known fact that women were excluded from the priesthood in Israel. As well, there was but one female monarch, Queen Athaliah. But she usurped the throne, murdered her rivals, and dedicated her reign to pagan deities. (2 Kings 11)

 

Even though they could not serve as priests, it was possible for women to serve in a special capacity at the tabernacle in the wilderness. When Bezalel constructed the tabernacle, he made the bronze basin and its stand “from the looking glasses of the women assembling, which assembled at the door of the tabernacle of the congregation.” (Exodus 38:8). What were these “women who assembled” doing? The Hebrew word for this activity is not the normal term for “serving” but a special word that is otherwise used only of the service of Levites in “the work of the tent of meeting”.(Numbers 4:23; 8:24) In Numbers 4, this word, Strongs #6633, “tsaba,” is translated “to perform” and in Numbers 8, “to wait upon.” Since the word for the women’s service is the same as that used for the Levites’ service, they may have had a parallel type of work, possibly guarding or taking care of the entryway. While the priests work was more spiritual in nature, the women’s was probably more a ministry of physical needs. (We shall see this dichotomy played out again, to a degree, as we study women of the New Testament kahal.)

 

Although the offices of priest and king were not open to women, the office of prophet was. When two men were filled with Yahweh’s Spirit and began to prophesy among the Israelites while they were camped in the wilderness, Yah’shua wanted to restrain them. Moses, though, replied, “Are you jealous for my sake? Would that all Yahweh’s people were prophets, that Yahweh would put His Spirit upon them!” (Numbers 11:26-29) Yahweh’s Spirit could come upon any of His people to inspire them to prophesy, whether man or woman. We see many female prophets throughout Scripture. Deborah and Huldah are two outstanding examples of women who functioned as prophets. Miriam, Aaron’s and Moses’ sister, was also called a prophetess (Exodus 15:20), and at least one woman was a false prophet (Nehemiah 6:14). The prophet of Isaiah 8:3 appears to be the wife of Isaiah. New Testament women prophets include Anna and Philip’s four daughters.

 

A prophet is generally defined as someone who receives and speaks forth a message from Yahweh. A prophet can both foretell as did Agabus (Acts 11:27-28; 21:10-11) or forth-tell in the manner of Silas and Judas. “Now Judas and Silas, themselves being prophets also, exhorted and strengthened the brethren with many words.” (Acts 15:32). According to 1 Corinthians 14:3, a prophet speaks to people during worship for their “edification, exhortation, and comfort.” “Edification” in the Greek is #3619 “oikodome”, a building or edification, figuratively or literally; It expresses the strengthening effect of teaching or other ministry. As well, 1 Corinthians 14:31 tells us that “all may prophesy one by one, that all may learn, and all may be comforted.” 1 Corinthians 11 gives conditions for women “praying” and “prophesying” in the assembly.

 

What we must conclude from all this is that women may pray aloud and foretell/forth-tell in the assembly. We know that prophecy involves speaking and 1 Corinthians 14 also defines it as “teaching” (since “all may learn”). So right off the bat, we have women speaking and teaching in the assembly, which appears to contradict the two problematic passages which allegedly prohibit women from these activities. It is obvious that Paul would not contradict himself and so this casts doubt on the literal interpretations of 1 Corinthians 14 and 1 Timothy 2. And we must keep in mind, as well, that prophesy is not only foretelling but forth-telling so that a female believer, when she is inspired by Yahweh, should be permitted to share a Scripture or a spiritual testimony in the congregation of saints. Do the following passages from Psalms apply to men only?

 

Psalm 40:9 I have preached righteousness in the great congregation: lo, I have not refrained my lips, O Yahweh, thou knowest.

 10 I have not hid thy righteousness within my heart; I have declared thy faithfulness and thy salvation: I have not concealed thy lovingkindness and thy truth from the great congregation.

 

Psalm 26:11 But as for me, I will walk in mine integrity: redeem me, and be merciful unto me.

 12 My foot standeth in an even place: in the congregations will I bless Yahweh.

 

Psalm 107:31 Oh that men (added word) would praise Yahweh for his goodness, and for his wonderful works to the children of men!

 32 Let them exalt him also in the congregation of the people, and praise him in the assembly of the elders.

 

Psalm 111:1 Praise ye Yahweh. I will praise Yahweh with my whole heart, in the assembly of the upright, and in the congregation.

 

Why should it be that a woman could not serve as priest or king but could prophesy? The prophet’s message had authority to the extent that he or she spoke for Yahweh, but prophets did not have personal authority to make things happen in the same way as the king or priest. Naturally, when the people chose to ignore a true prophet, they placed themselves in danger of Yahweh’s judgement. Still, they could so choose, whereas the king’s word had to be obeyed. Also, while the king and priest in some way represented the people before Yahweh, Yahweh could speak to anyone in the community through the prophet. This served as a check against authority wielded in the wrong way by the monarchy or priesthood. The prophet stood outside the more fixed institutions of Israel and brought Yahweh’s message directly to bear on whatever was lacking in them.

 

Part of the prophetic role included recording Scripture; the Holy Spirit moved upon prophets either to utter Yahweh’s message, which would eventually be written down, or to write it down themselves. Deborah and Barak sang a song together, but Deborah’s name is listed first, and Deborah refers to herself in parts of the “song of Deborah”. (Judges 5:7,12) Huldah starts her prophecy with “thus says Yahweh” and predicted judgment on the kingdom of Judah. (2 Kings 22:16) Other important passages of Scripture given through women include Hannah’s hymn of praise (1 Samuel 2:1-10) and the words that King Lemuel’s mother taught him. (Proverbs 31) Miriams’ Song in Exodus 15 is another example.

 

Looking at the scriptural record regarding women, we must conclude that even if Yahweh did not appoint women to leadership positions as often as men, if we find even one woman leader in all of the Bible, then it follows that women may be leaders when appointed by Yahweh and under His authority. In the Old Testament, we have such a situation with Deborah.

 

Deborah’s story is told in Judges 4 and 5. “Now Deborah, a woman, a prophetess, the wife of Lappidoth — she was judging Israel at that time.” (Judges 4:4) She was Israel’s fourth judge and the only woman on record to hold this position of leadership. Her moral authority was regarded as appointed by Yahweh and her judgement was greatly sought and highly trusted. Deborah was often found sitting under a palm tree between Bethel and Ramah, north of Jerusalem, and Israelites from various tribes would consult her there to settle their disputes. This involved an element of teaching men as she instructed them about the correct course of action to take. Deborah’s husband did nothing memorable and there is no record of him leading or helping his wife as she discharged her duties.

 

At that time, Israel had lapsed into apostasy and was oppressed in the north by Jabin the Canaanite, king of Hazor. Deborah, in her role as prophet, conveyed to Barak of Naphtali that Yahweh wanted him to gather an army and go to war against Jabin. Even though Deborah prophesied that Jabin’s general Sisera would die, Barak refused to go into battle without her. Apparently, her moral leadership was considered essential. Barak and Deborah ended up triumphing over the Canaanites and Deborah’s victory is recounted twice in Judges, first in prose and then in the Song of Deborah.

 

What are we to make of Deborah, a prophet, judge, and wife? (Judges 4:4; 5:7)  Does Deborah’s leadership role prove that the Bible does not really teach any distinctions in the role of men and women? Certainly not. We’ve seen an abundance of evidence that Yahweh intends different roles. Does the fact that she was functioning at a time when “every man did that which was right in his own eyes” (Judges 17:6) show that she was wrongly usurping a man’s role? Or is there some other way to account for her actions?

 

First, the expression “every man did that which was right in his own eyes” occurs twice in Judges (17:6; 21:25) and refers in each case to gross actions of Israel that were plainly wrong. There is no evidence from the text that the author viewed Deborah as incorrectly assuming her leadership role. In fact, she told Barak that Yahweh had chosen him to lead Israel in the battle. (Judges 4:6) When Barak refused to go without Deborah, she delivered her prophecy that the glory for the killing of Sisera would go to a woman, Jael. She then accompanied Barak as he led the way.

 

Even though Deborah assumed leadership functions, she nevertheless brought to her work the unique perspective of a woman. She sat under a palm tree while people came to her with their disputes, giving her opportunity to become acquainted with the peoples’ suffering. She highlighted this in her song when she called herself “a mother in Israel”. (5:7) It is unclear from the text whether she solved disputes by prophetic revelation or simply by her great wisdom. Interestingly, the “hall of faith” in Hebrews 11, emphasizing the military leaders in Judges, includes Barak but not Deborah.

 

The fact that Yahweh raised up Deborah to lead Israel means that He will use women this way at times. Another example from the Old Testament is Miriam. Her situation confirms our theory that it is Yahweh who raises a woman to power and that it is Yahweh to whom she must submit. Miriam held a position of honor, along with her brothers, Moses and Aaron, as one of those responsible for leading the Israelites out of their slavery and guiding them through their wilderness wanderings. Yahweh would later speak through the prophet Micah concerning these three leaders: “Indeed, I brought you up from the land of Egypt and ransomed you from the house of slavery, and I sent before you Moses, Aaron, and Miriam.” (Micah 6:4) Although Miriam was given an honorable position by Yahweh, she took a wrong path when she questioned why she was not given as much honor as Moses. Aaron participated in the same sin and was also rebuked by Yahweh. Miriam took the lead in this rebellion—her name is mentioned first and Yahweh struck her and not Aaron with leprosy. (Numbers 12:10; Deuteronomy 24:9)

 

As a prophet and leader, Miriam was beholden to Yahweh and to subject herself to Him. Instead she acted on her own initiative and questioned Yahweh’s program. Moses interceded with Yahweh for his sister and her leprosy only lasted seven days. (Numbers 12:13 and 14) Miriam is not mentioned again until her death and burial at Kadesh in the Wilderness of Zin. (Numbers 20:1) Again, Miriam’s story demonstrates that it is at Yahweh’s behest that any leader leads. Miriam was blessed with an honorable position to begin with, but got power-hungry and jealous of her brother, and “cooked her goose” when she rebelled and questioned Yahweh’s plan. She is a great example of what a woman leader is not to do.

 

 

Deborah is then the only woman Yahweh raised up to a leadership position in the Old Testament who correctly used her power through submission to Yahweh. Miriam did not. A woman like Esther was instrumental in saving her people through influencing her husband, the king, but this was not a true leadership position. However, as stated earlier, even one example of a woman leader is all we need to show that Yahweh does raise up women at certain times and for certain purposes. We have that one woman in Deborah and as we shall see, she has many sisters in the New Testament kahal. These are women who are not necessarily head of a nation or the kahal, but women who speak, teach, and lead, who possess and use all spiritual gifts, who even work alongside Paul himself, the apostle of apostles.

 

Lastly, we will attempt to reconcile our two problematic passages in 1 Corinthians 14 and 1 Timothy 2 with the rest of Scripture and come to an understanding of exactly what women can and cannot do in the kahal. This has been a challenging undertaking but Yahweh is faithful and it is most definitely in His will that we understand what half the congregation may and may not do. And as initially emphasized, it is to the whole kahal’s benefit, both men and women, that women be permitted to fully function as Yahweh intends. We are all in this together, regardless of gender. Again, we are reminded of Galatians 3:28: “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Messiah Yahwehshua.”

 

THE MINISTRIES OF WOMEN IN THE NEW TESTAMENT

 

Many of the leading figures in the early kahal were men. But the biblical record also

clearly reveals that women played prominent roles as well. In the book of Acts alone, there are thirty-three references to women. At the very beginning, they are mentioned along with the apostles and other men as praying together and seeking YahwehShua’s will for the replacement of Judas’ apostleship. (Acts 1:14). In this original type of apostle, women were not considered for the position. Peter said they must choose a “man” (#435) to replace Judas. (Acts 1:21-22).  And they spoke with tongues along with men on the Day of Pentecost. “And they were all filled with the Holy Spirit and began to speak with other tongues as the Spirit gave them utterance.” (Acts 2:4)

 

Many Scriptures describe women responding to the evangel. In one instance, Luke even mentioned women before men: “Many of them believed, along with a number of prominent Greek women and men.” (Acts 17:12) Paul’s first convert in Europe was a woman, Lydia (Acts 16:14) and perhaps the second also, that is, the demonized slave girl. (Acts 16:16-19) Obviously, conversion involved speech in the assembly or wherever it took place, as the following Scriptures indicate.

 

Romans 10:9 That if thou shalt confess with thy mouth the Sovereign YahwehShua, and shalt believe in thine heart that Yahweh hath raised him from the dead, thou shalt be saved.

 

1 Timothy 6:12 Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.

 

During Yah’shua’s earthly ministry, he encouraged women’s spiritual growth and involvement. The Parable of Mary and Martha is a great example of him ranking a woman’s spiritual well-being over her household duties. (Luke 10:38-42) Yahshua also made history by speaking not only to a Samaritan, but a woman, and about spiritual matters in John 4:7-30, 39. His disciples were amazed that he even spoke to a woman, much less about spiritual things. Women were apparently quite left out of the spiritual sphere at that time in the world. They did not receive either the secular or religious instruction that men received and were expected to limit their function to household duties and raising children. The Samaritan woman actually went back to her city and evangelized the inhabitants, which certainly involving speaking, preaching, and teaching. “And many of the Samaritans of that city believed in Him because of the word of the woman who testified, “He told me all that I ever did.” “(John 4:39)

 

We know that women were also the first to witness and worship the risen Messiah and when they went back to tell the male apostles, some did not believe them. (Mark 16:9-11,14; Mark 28:1-10; Luke 24:1-12) This portrays the very special place of women in the heart of Yahweh Elohim and demonstrates their proclivity for spiritual sensitivity and discernment.

 

Before we look further into women’s New Testament ministries, it might be helpful to lay out in chart form the Bible’s spiritual gift lists. No Scripture suggests that the gifts are gender-specific so we have every reason to believe that women are recipients of every gift. Paul and Peter list the gifts of the Spirit in Romans 12:3-8, 1 Corinthians 12-14, Ephesians 4:7-13, and 1 Peter 4:10-11.The lists, which vary in size and content, mention about twenty gifts, including teaching, prophecy, ministry, exhortation, leadership, giving, healing, and tongues. No two lists are identical, and gifts such as music, hospitality, and artistry never appear in these lists, even though they are treated as gifts elsewhere. (1 Corinthians 14:26; 1 Peter 4:9; Exodus 31:2) Prophecy appears in five out of six lists, teaching is found in two lists, and tongues/interpretation are listed in three lists. Obviously, all of these involve speech.

 

As stated earlier, the Bible is clear that spiritual gifts are for the building up of the Body of Messiah and are therefore used whenever believers gather together, including of course, worship services.

 

1 Peter 4:10 As every person (#1538) hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of Yahweh.

 

1 Corinthians 12:7 But the manifestation of the Spirit is given to every person (#1538) for the profit of all.

 

Another critical passage in which Paul apparently includes women is 1 Corinthians 12:27-31.

 

1 Corinthians 12:27 Now ye are the body of Messiah, and members in particular.

 28 And Yahweh hath set some in the kahal, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.

 29 Are all apostles? are all prophets? are all teachers? are all workers of miracles?

 30 Have all the gifts of healing? do all speak with tongues? do all interpret?

 31 But covet earnestly the best gifts: and yet shew I unto you a more excellent way.

 

Just a quick aside which probably deserves greater treatment than what we’ll do here. There appears to be gender-bias in the Bible translations. We’re certain the original inspired Scriptures did not contain this bias. Strong’s # 1538, above, is a perfect example. The Greek word “hekastos” means “each or every man or woman” and yet the translators in both verses above translated it as “man”, making it sound as if women don’t receive spiritual gifts. There are other examples which we’ll mention later in this paper.

 

Back to spiritual gifts: 

 

Romans 12:6-8                       1 Corinthians 12:8-10           Ephesians 4

 

Prophecy                                 Wisdom                                   Apostle

Ministry (Serving)                   Knowledge                             Prophet

Teaching                                  Faith                                        Evangelist

Exhorting                                Healing                                    Pastor

Giving                                     Miracle-working

Leadership                              Prophecy

Showing mercy                       Discerning spirits

Tongues

Interpretation of tongues

 

1 Corinthians 12:28-30         1 Corinthians 14:1-28           1 Peter 4:10-11

 

Apostles                                  Prophesy                                 Speaking

Prophets                                  Tongues                                   Ministry

Teachers                                  Interpreting tongues

Workers of miracles

Gifts of healing

Helping

Administration

Tongues

Interpreting tongues

 

As noted above, 1 Peter 4:11 distinguishes between speaking gifts and ministering (doing) gifts. Since our goal is to discover whether all speech by women is banned in the assembly and whether women may teach, we have broken down the spiritual gifts listed above into Speaking and Doing gifts. Of course, Doing Gifts also involve speech but to a lesser degree and in a less public way. From this, we can see that if women must remain silent in the assembly, then Yahweh must withhold many spiritual gifts from them since so many involve speech. The worship service is a prime place for the exercise of spiritual gifts since the Bible tells us that they are for the profit and good of the whole kahal.

 

Speaking and Doing Gifts

 

Speaking gifts                        Speaking and doing gifts      Doing gifts

 

Apostleship                             Faith                                        Administration

Discernment                            Leadership                              Creativity

Exhortation                                                                             Giving

Evangelism                                                                              Healing

Knowledge                                                                             Miracles

Prophecy                                                                                 Hospitality

Pastoring                                                                                 Mercy

Teaching                                                                                  Ministry (Serving)

Tongues

Interpretation of tongues

Wisdom

 

 

The bottom line is that if women do receive all spiritual gifts, and Scripture gives us no reason to believe the Holy Spirit withholds any from them, and if spiritual gifts are used for the edification of the Body, then it stands to reason that women can and may exercise all gifts in the assembly. Let this be our working hypothesis as we continue on to look at some New Testament women. We will discuss later exactly how women are to exercise gifts and exactly what positions they may hold or not hold in the kahal structure. We will also lay out the kahal structure and organization so that we may understand how all believers (including single women) must submit to kahal leadership, namely elders, as the “shepherds” under Messiah, Who is called by several Scriptures the “Chief Shepherd” of the kahal (e.g. 1 Peter 5:1-4).

 

PHOEBE, MINISTER and PATRON/LEADER

 

The King James reads thus about Phoebe:

 

Romans 16:1 I commend unto you Phoebe our sister, which is a servant of the assembly which is at Cenchrea:

 2 That ye receive her in the Sovereign, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also.

 

The two words used here to describe Phoebe, “servant” and “succourer”, are poor translations. Firstly, the Greek says that she was a “diakonos” (#1249) of the kahal at Cenchrea. This same Greek word translated “servant” regarding Phoebe is translated “minister” in twenty-two other scriptures describing men in the epistles. In the evangels, “diakonos” is usually translated “servant” and it is also translated “deacon” five times in the epistles, in 1 Timothy 3 and Philippians 1:1, where the actual office of “deacon” is discussed. Strong’s translates “diakonos” as “deacon, minister, servant; attendant, waiter (of tables); a teacher and pastor.”

 

Matthew 20:26 is an example where diakonos is translated “servant”: “Yet it shall not be so among you; but whoever desires to become great among you, let him be your servant.”

 

Some examples of diakonos translated as “minister” are:

In 1 Corinthians 3:5, Paul and Apollos are called “ministers by whom ye believed.” In 2 Corinthians 3:6, “(Yahweh) also hath made us (Timothy and Paul) able ministers of the new testament.” In Colossians 1:23, 25, “the evangel . . . is preached to every creature which is under heaven, whereof I, Paul, am made a minister.” In 1 Thessalonians 3:2, Timothy is called a “minister” and “fellowlaborer in the evangel of Messiah.” In 1 Timothy 4:6, “If thou put the brethren in remembrance of these things, thou shalt be a good “minister” of YahwehShua Messiah, nourished up in the words of faith and of good doctrine.”

 

But out of the blue, when Phoebe is being described, the translator reverts back to the word “servant,” as in the parables.

 

Very interesting also is that Paul calls himself a “minister” of the “evangel” to whom “this grace was given, that I should preach among the Gentiles the unsearchable riches of Messiah …..” (Ephesians 3:7-8) He seems to say that his responsibility to preach follows from him being a “minister”. In the preceding paragraph, we cited the example from 1 Timothy in which Timothy being a “minister” is equated with being a “fellowlaborer in the evangel.” A “laborer in the evangel” sounds remarkably like an apostle or evangelist, also considered here a “minister”.

 

What does all this mean? The literal use of “diakonos” signifies the meeting of physical needs. This is what happened in Acts 6 when seven men were chosen to serve the Greek widows’ tables. However in 1 Peter 4:10-11, Peter divides “diakoneo” or ministry into “speaking” and “ministering” or “serving” in some translations, implying that there are two categories of kahal ministers. Refer to the above list of “speaking” and “doing” gifts.

 

1 Peter 4:10 As every person hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of Yahweh.

 11 If any person speak, let him speak as the oracles of Yahweh; if any person minister, let him do it as of the ability which Yahweh giveth: that Yahweh in all things may be glorified through YahwehShua Messiah, to whom be praise and dominion for ever and ever. Amen.

(Translator gender bias has been corrected by substituting “person” for “man”.)

 

In Acts 6, we have an example of seven men being assigned to the widow’s tables so that the twelve should not have to “leave the word of Yahweh and serve tables” and so that they “could give (themselves) continually to prayer and to the ministry (#1248) of the Word.” This passage and 1 Peter 4 shows that “minister” is a general category which can involve either physical or spiritual work. When physical work is involved, “deacon” is apparently the official kahal title, as in 1 Timothy 3 and Philippians 1:1 where “bishops” and “deacons” are greeted. A spiritual “minister”, then, is a general term used of apostles, evangelists, pastors, teachers and anyone else who ministers the Word of Yahweh as part of an official, Holy Spirit-ordained position in the kahal. Paul confirms this definition of “minister” in 1 Corinthians 12:5: “And there are differences of administrations (or ministries #1248, diakonia), but the same Sovereign.”

 

We see from Acts 6 that men may be deacons meeting physical needs. We also see that the seven men chosen were persons of “good reputation, fully of the Holy Spirit and wisdom.” (Acts 6:3) Stephen, “a man full of faith and the Holy Spirit” (Acts 6:5), was one of the seven. We wouldn’t think that waiting tables would require such credentials, but it apparently did and demonstrates that Yahweh values even menial work and that we also must “do all in the name of the Sovereign, giving thanks to Yahweh the Father through Him.” (Colossians 3:17)

 

In 1 Timothy 3:8-13, qualifications for deacons are laid out.

 

1 Timothy 3:8 Likewise must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre;

 9 Holding the mystery of the faith in a pure conscience.

 10 And let these also first be proved; then let them use the office of a deacon, being found blameless.

 11 Even so must their wives be grave, not slanderers, sober, faithful in all things.

 12 Let the deacons be the husbands of one wife, ruling their children and their own houses well.

 13 For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Messiah YahwehShua.

 

Verse 11 in the King James adds words not in the Greek: “Even so (must their) wives be grave, not slanderers, sober, faithful in all things.” In addition, the King James translates #1135 “gune” as wives for this Greek word which may mean either wife or woman, depending on the context. The translators assumed that a woman could not be a deacon and so they mistranslated verse 11 to read as if speaking of male deacons’ wives. This is inconsistent with the qualifications for elders/bishops given in Titus 1:5-9 where nothing on “wives” is given. Plus, since we know that Phoebe was a minister or deacon, it becomes obvious that 1 Timothy 3:11 is referring to women’s qualifications and was mistranslated by male translators.

 

Paul also describes Phoebe as “a succourer of many, and of myself also.” This Greek word is #4368, prostatis, “a patroness”, feminine of a derivative of #4291, proistemi, “to stand before, i.e. (in rank) to preside, or by implication, to practice:— maintain, be over, rule.” “Proistemi”, the verb form of “prostatis” is found in these Scriptures: Romans 12:8, “he that ruleth, with diligence”; 1 Timothy 5:17, “let the elders that rule well”; 1 Thessalonians 5:12, “and are over you in Messiah”; 1 Timothy 3:4,5.12, concerning bishops and deacons “ruling their own houses well.” Phoebe is the only person called “prostatis” in the New Testament. Secular works, however, including those of Josephus, use the male form of prostatis, “prostates,” to describe all manner of male leaders including Herod, Solomon, Agrippa, and others. Certainly Phoebe did not rule over men but the use of “prostatis” to describe her implies at the very least that she was a woman to be reckoned with in the early assembly.

 

It is possible that Phoebe was also the bearer of the Romans letter since she went from Paul to Rome. Romans 16:1-2 is clearly a statement of recommendation on Phoebe’s behalf. If she did hand-carry Paul’s letter, she may be called upon to explain anything ambiguous in the letter when the Romans read it, and Paul seems to be touting her credentials to give the Romans confidence that she is indeed qualified to explain his writing. He argues this point by stating her two kahal functions, minister and patron/leader.

 

The dictionary definition of patron is “1) one who supports, protects, and champions someone or something, a sponsor or benefactor, and 2) a noble or wealthy person in ancient Rome who granted favor and protection to someone in exchange for certain services.” Phoebe seems to be a woman of prominence and importance to the early kahal and may have even hosted the Cenchrean congregation in her home. Paul apparently thinks highly of her so she was certainly doing more than staying home and baking cookies! (as wonderful as that is.) As a minister, patron, and likely bearer of the Roman epistle, she held much responsibility in her congregation. The title of patron is one of authority and honor in ancient times. As a minister, she was essential to the Cenchrean assembly, and she clearly functioned in the same way that Paul, Apollos, Timothy, and other men functioned as ministers in the important work of spreading the evangel, beginning with perhaps hand-carrying the Roman epistle to Rome.

 

As a patron, Phoebe undoubtedly met physical and material needs of kahal members, including Paul. As a minister, she may have functioned in both physical and spiritual spheres for the Cenchrean assembly. To come so highly touted by Paul is impressive indeed.

 

PRISCILLA, TEACHER and EVANGELIST

 

As we saw earlier, teaching is on two of the spiritual gift lists. Evangelist is on only one list. We know for sure that women may teach other women and children. Timothy was probably instructed in the faith by his mother and grandmother (2 Timothy 1:5; 3:14-15). The older women are to be “teachers of what is good, that they might train the young women to love their husbands and children, to be temperate, pure, housekeepers, kind, being subordinate to their own husbands, so that the Word of Yahweh might not be blasphemed. (Titus 2:3-5)

 

In the following verses, Paul discusses believers teaching each other, with no explicit limitations on women’s teaching.

 

Colossians 3:16 Let the word of Messiah dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Sovereign.

 

Hebrews 5:12 For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of Yahweh; and are become such as have need of milk, and not of strong meat.

 

2 Timothy 2:2 And the things you have heard from me among many witnesses, commit these to faithful (men in KJV) people who will be able to teach others also. (This is another example of gender bias in which the KJV translates “anthropos” or human beings as “men”.)

 

1 Corinthians 14:26 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.

 

Paul does not exclude women from sharing a psalm or even a teaching (doctrine) when the kahal comes together. Why should we?

 

On to Priscilla, who at times is called “Prisca”, apparently a nickname. The scriptural record about her tells us the following (and note that her name appears first in four out of six references to the couple.)

 

Acts 18:1 After these things Paul departed from Athens, and came to Corinth;

 2 And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them.

 3 And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers.

 

18 And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow.

 19 And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.

 20 When they desired him to tarry longer time with them, he consented not;

 21 But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, if Yahweh will. And he sailed from Ephesus.

 22 And when he had landed at Caesarea, and gone up, and saluted the church, he went down to Antioch.

 23 And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples.

 24 And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus.

 25 This man was instructed in the way of Yahweh; and being fervent in the spirit, he spake and taught diligently the things of the YahwehShua, knowing only the baptism of John.

 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 Yahweh more perfectly.

 27 And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace:

 28 For he mightily convinced the Jews, and that publickly, shewing by the scriptures that YahwehShua was Messiah.

 

Romans 16:3 Greet Priscilla and Aquila my helpers in Messiah YahwehShua:

 4 Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles.

 5 Likewise greet the church that is in their house.

 

1 Corinthians 16:19 The kahals of Asia salute you. Aquila and Priscilla salute you much in the Sovereign, with the kahal that is in their house.

 

2 Timothy 4:19 Salute Prisca and Aquila, and the household of Onesiphorus.

 

Priscilla, who was present at Ephesus early in Paul’s ministry there and at the time of his last imprisonment, was herself an able teacher, as we see in Acts 18:26. Is “expounding” the same as teaching? Strong’s #1620, “ektithemi” means “set forth, declare, exhibit publicly, explain by means of abstraction.” The word does not mean a simple explanation, but rather a public declaration and exposition. Luke uses the same word to describe Peter’s defense before the circumcision party and Paul’s daily exposition before the Jews in Rome. (Acts 11:4; 28:23)

 

Acts 28:23 And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of Yahweh, persuading them concerning YahwehShua, both out of the law of Moses, and out of the prophets, from morning till evening.

 

Paul “expounded” from “morning till evening” and so we would assume that Aquila and Priscilla spent some time with Apollos, rather than doing just a quick teaching. Apollos is described as a man “mighty in the Scriptures” who “taught diligently the things of Yahweh” but knew only the baptism of John. If Apollos was mighty in the Scriptures, then Aquila and Priscilla to be equipped to “expound unto him the way of Yahweh more perfectly” must have been great Scripture scholars themselves. The other point to make is that Aquila and Priscilla, once they declared the true salvation plan to Apollos in YahwehShua’s name, very likely baptized and laid hands on him to receive the Holy Spirit. That makes them not only teachers but evangelists, as well. Apollos then went on to Achaia to do his own evangelism and “mightily convinced the Jews, and that publicly, showing by the Scriptures that YahwehShua was Messiah.”

 

What we have with Priscilla is a woman active and effective in the spiritual realm who undoubtedly shared the teaching role with her husband, and was not just out in the kitchen rounding up the grub, so to speak. Paul describes the couple as “my helpers in Messiah YahwehShua” who “have for my life laid down their own necks; unto whom not only I give thanks, but also all the assemblies of the Gentiles.” Obviously, Priscilla was doing more than just cooking.

 

What we must note, however, is that although she did teach a man, it was in company with her husband. She was not by herself. We should bear this is mind, especially when we get to 1 Timothy 2 where a woman should not “teach nor to usurp authority over the man.” We shall see that a woman must be under authority at all times, that is, first under YahwehShua, then her husband if married, and also under kahal leadership, but that under proper authority, women may do almost anything that men may do. We have concluded that women receive all spiritual gifts and that teaching is on two lists. How can a woman both “teach” men and be under authority? For the married woman such as Priscilla, having her husband present the way Aquila was and being under his authority and leadership, apparently satisfied Yahweh. Again, if Yahweh is happy, who are we to question the program?

 

EUODIA and SYNTYCHE, EVANGELISTS

 

Only two men are given the title “evangelist” in the Scriptures, Timothy and Philip in 2 Timothy 4:5 and Acts 21:8. But as translators called Phoebe “servant” and all her male colleagues “minister”, we contend in this paper that male translator gender-bias is evident throughout the Scriptures and that there were likely female evangelists in the early kahal not called “evangelist” in the Scriptures. Two likely female candidates are Euodia and Syntyche.

 

Philippians 4:1 Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in Yahweh, my dearly beloved.

 2 I beseech Euodias, and beseech Syntyche, that they be of the same mind in Yahweh.

 3 And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life.

 

The Bible does not say much about Euodia and Syntyche, but if they “labored” or “contended” with Paul “in the evangel,” then we may know quite a lot about these women. If they were working next to Paul doing the same work he was doing, then they were evangelists just as he was! Paul makes no mention that these women were doing anything different than he was. “Labored” or “sunathleo” #4866 means “to wrestle in company with, i.e. figuratively, to seek jointly, labor with, strive together for.”

 

The wives of apostles accompanied their husbands in their evangelistic work (1 Corinthians 9:5). It is possible they accompanied their husbands as “fellow ministers” helping to evangelize women.

 

Paul lists fourteen men as his “co-workers” but he also names four more women as “co-workers” who “labored in the Sovereign”, including Mary (Romans 16:6), Persis (vs. 12), and Tryphaena and Tryphosa (vs. 12). Again, it is probably safe to assume that these women did the work of evangelism. To repeat, the New Testament gives only two men the title “evangelist”: Timothy and Philip (2 Timothy 4:5; Acts 21:8).

 

But as male translators called Phoebe a “servant” and her male colleagues “ministers”, we contend in this paper that this same male translator bias may have resulted in female evangelists not being identified as such. A pointed example of this bias is found in 2 Timothy 2:2, mentioned earlier, where Paul commissions Timothy to convey his teachings to others who will in turn teach others. The New King James has “And the things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also.” The Greek does not use “aner” for “men”, but rather “anthropos” for “human beings” or “men and women”. This translator bias wrongly conveys that men only are to teach the evangel.

 

In this passage, Paul is urging the brethren in Corinth to submit themselves to all workers for Messiah, men and women. Again, it is critical to go back to the original languages for clarification.

 

THE ELECT LADY, EVANGELIST and MORE

 

2 John 1:1 The elder unto the elect lady and her children, whom I love in the truth; and not I only, but also all they that have known the truth;

 2 For the truth’s sake, which dwelleth in us, and shall be with us for ever.

 3 Grace be with you, mercy, and peace, from Yahweh the Father, and from the Sovereign YahwehShua Messiah, the Son of the Father, in truth and love.

 4 I rejoiced greatly that I found of thy children walking in truth, as we have received a commandment from the Father.

 5 And now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another.

 

The Greek words translated “elect lady” are #1588 “eklektos” and #2959 “kuria”. “Eklektos” signifies “chosen out, select, favorite” and is used many other times in the New Testament to refer to Yahweh’s chosen ones or believers. The Strong’s entry for “kuria” says only “a Christian woman (believer) or lady”, while the male form, “kurios”, has a big, long entry and reads “from kuros (supremacy); supreme in authority, i.e. (as noun) controller.” Additionally, “kurios, properly an adjective, signifying “having power” (kuros) or “authority”, is used as a noun, variously translated in the NT, “Lord, master, owner, Sir, a title of wide significance”.

 

The male form of “kurios” is used in all New Testament books except for Titus and John’s epistles. It may be instructive to elaborate on its many uses since the female “kuria” is only used once in the Bible here in 2 John of the so-called “Elect Lady.” I will give only one Scripture reference for each use even though there may be several occurrences. “Kurios” is used (1) of an owner as in Luke 19:33; and (2) of YahwehShua’s disposal of the Sabbath in Matthew 12:8; and (3) of a master, i.e. one to whom service is due in Matthew 6:24 (of Yahweh and money); and (4) of an emperor or king in Acts 25:26; and (5) of idols, ironically in 1 Corinthians 8:5; and as a title of respect addressed to (6a) a father in Matthew 21:30 and (6b) a husband in 1 Peter 3:6 and (6c) a master in Matthew 3:27 and (6d) a ruler in Matthew 27:63 and (6e) an angel in Acts 10:4; and (7) as a title of courtesy addressed to a stranger in John 12:21; and (8) in multiple references to Yah’shua during his earthly ministry (a) by the people in Matthew 8:2 and (b) by His disciples in Matthew 8:25; and (9) of Yahweh the Father in James 5:11.

 

The “Elect Lady” is therefore an inadequate translation which fails to convey the full meaning of this anonymous woman’s position. She not only had a position of great authority apparently and was, perhaps, the host of a kahal in her home, but as we see in 2 John 1 and 4, she had “children walking in truth”. These “children” were clearly her converts as were John’s “children” his converts in 3 John 4. These children must be adult believers because they are addressed by John and because they are challenged to “look to yourselves, that we not lose those things which we have wrought, but that we receive a full reward.” Also, these so-called children are commanded in verse 10 to not welcome into their house any person not bringing the doctrine of Messiah which also demonstrates that they are adults and not literal children.

 

At the least she was an evangelist bringing the evangel to her converts (as was John) but perhaps she even functioned as “pastor” over her flock. (“Pastor” appears only once in N.T. Scripture in Ephesians 4:11 and is not defined so we must only speculate about this.)

 

The fact that John addresses his epistle to this “Elect Lady” also demonstrates her important position in the Kahal of Yahweh. While her whole function may not be entirely clear, we have enough clues to assume that she had a speaking, teaching, and leadership role in her assembly and thus, we include her example as we search the Scriptures to define women’s roles in the kahal.

 

JUNIA, APOSTLE

 

First, let’s define apostle. It is Strong’s #652, “apostolos” or “literally, one sent forth, a delegate, officially a commissioner of Messiah, messenger, one who is sent.” In the New Testament, an apostle could be one of the original twelve or related to that group. For instance, Paul says in 1 Corinthians 15 that Yah’shua appeared “to the twelve” in verse 5 and “to all the apostles” in verse 7. The Twelve represented the twelve tribes of Israel.  An apostle was someone who had seen Yah’shua (1 Corinthians  9:1, such as Paul) or more specifically, someone who had accompanied the original twelve from the time that John baptized until Yah’shua ascended (Acts 1:20-22). Consequently, Barnabas, Silvanus or Silas, James, Yah’shua’s brother, and Andronicus were apostles though they were not of the Twelve. With this definition of apostle, the women who accompanied Yahshua could perhaps be called apostles: Mary Magdalene, Joanna, Mary mother of Yah’shua, Mary mother of James and wife of Alphaeus, and Salome mother of James and John and wife of Zebedee. They were commissioned by the angel to go tell the disciples Yah’shua had risen from the dead (Matthew 28:7; Mark 16:7). These women were sent forth, messengers, and commissioned by Messiah, thereby meeting the definition of apostle given above.

 

Having said all this, Paul calls Timothy an apostle in 1 Thessalonians 2:6 even though Timothy was a Jew converted during Paul’s first missionary journey and did not accompany the original Twelve nor see the resurrected Messiah. A further clue is seen in Ephesians 2:20 where Paul says the kahal is a house that is “built on the foundation of the apostles and prophets.” It could be that the best definition of apostle involves kahal-building.

 

Acts 1:21 does contain the word “men”, #435 “aner” in the context of replacing Judas and naming a twelfth apostle to go with the eleven remaining. It could well be that the original Twelve needed to be men but beyond that either gender was acceptable. “Apostle” is found on two spiritual gift lists, and once again, women do not seem to be excluded from receiving this spiritual gift.

 

We meet Junia in Romans 16:7: “Salute Andronicus and Junia, my kinsmen, and my fellow prisoners, who are of note among the apostles, who also were in Messiah before me.” “Noteworthy or prominent among the apostles” is “episemoi en tois apostolois”. Some writers have asserted that if Junia were a woman, she was admired by or well known to the apostles, not prominent among the apostles. “Episemos” #1978 means “a sign or mark upon,” such as a mark or inscription on money. It implies selection from a group and would mean that Andronicus and Junia were apostles themselves.

 

But we know that women in the early kahal were bound and dragged off to prison for the sake of the evangel along with men, as was Junia who Paul called “my fellow prisoner.” It is obvious if women were imprisoned that they were doing much more than just traditional female duties. They must have been just as involved as men in the early days of the kahal.

 

Acts 8:3 As for Saul, he made havock of the kahal, entering into every house, and haling men and women committed them to prison.

 

Acts 9:2 And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.

 

Acts 22:4 And I persecuted this way unto the death, binding and delivering into prisons both men and women.

 

According to several sources, Junia’s name was given in this feminine form in all early manuscripts up until the Middle Ages when male translators must have decided a woman could not be an apostle and began using the male form, “Junias.” Greek scholars tell us that Junias is not found anywhere as a Greek male name but Junia was a common female name.

 

Andronicus and Junia were another dynamic duo in the tradition of Aquila and Priscilla, although it was possible they were brother and sister. They were “in Messiah” before Paul and fellow prisoners with him for the cause of the evangel. If Junia was not an apostle, and some would argue this, then it is uncontroversial that she held a leadership position in the early kahal in order to have been imprisoned and commended so highly by Paul.

 

WOMEN PROPHETS

 

Although some may not see prophecy as a leadership position, all will agree that it  involves speech and has an instructive element, as pointed out earlier.  It is also freely acknowledged by Paul as a spiritual gift women may exercise in the assembly (1 Corinthians 11, 12, and 14). Prophecy is found on four of Paul’s spiritual gift lists and is placed second on two of them. (Refer to gift lists on pages 23 and 24.) Its importance is readily seen from Paul’s instructing the Corinthian kahal to eagerly desire this gift. (1 Corinthians 14:1)

 

The role of prophet in the early kahal was a complex one. Although it included a predictive element (e.g., Acts 21:10-11), the primary task was comparable to the forthtelling role of the Old Testament prophets in reminding Yahweh’s people of their covenant obligations. Done in the context of public worship, prophecy served to convict of sin (1 Corinthians 14:24), to instruct (1 Corinthians 14:31), to exhort (vs. 31), to encourage (Acts 15:32), and to guide the decision-making process (Acts 13:3-4; 16:6-7). The importance of this gift can be gauged from the fact that it alone warranted examination for truthfulness by those with the gift of discernment (1 Corinthians 14:29). And to repeat, the role of prophet, along with apostle, are labeled as foundational in establishing and growing the kahal. (Ephesians 2:20)

 

There are many examples of women prophets, in both Old and New Testaments. We listed some from the Old Testament in a previous section of this article. Anna continues this prophetic tradition in New Testament times. Luke describes her as a woman of outstanding piety. Instead of remarrying after the death of her husband, she devoted herself to serving Yahweh. “She never left the temple but worshiped night and day, fasting and praying” until she was eighty-four years old. Luke calls Anna a “prophetess”, for she “spoke about Yahweh to all them that looked for redemption in Jerusalem” (Luke 2:36-38).

 

Other New Testament prophets include the four daughters of Philip, a leader of the Greek wing of the Jerusalem kahal (Acts 21:9)

 

We do have evidence of prophets as leaders, however, in Acts 13:1 where Luke seems to identify the leadership of the Antioch kahal as “prophets and teachers.” We also know that prophecy was not a less valued activity than other forms of ministry. This is evident from Paul’s identification of prophetic speaking as “revelation” in 1 Corinthians 14:29-30) He goes even further and puts apostles and prophets in a category by themselves. It is to “Yahweh’s holy apostles and prophets” that “the mystery of Messiah . . . has now been revealed by the Spirit” (Ephesians 3:4-5) In a very real sense, therefore, the New Testament prophet carries on the “Thus saith Yahweh” tradition of the Old Testament prophet.

 

This is important to see because Paul puts the prophetic activity of women on the same plane as that of men. According to 1 Corinthians 11:4-5, they exercise this role identically except for their attire: men were to prophesy with heads uncovered while women were to have their heads covered by either hair or fabric.

 

“Prophecy” and its other forms (prophet, prophetess, prophesy, etc.) take up two whole pages in Strong’s concordance so we see its prominence in Yahweh’s spiritual economy.
We also know that prophesy is not only foretelling but forthtelling a message from Yahweh and so we conclude that women may prophesy in the assembly when led by the Spirit to do so. The whole key here is that women as well as men must be led by the Spirit. Who are we to argue with Yahweh’s Holy Spirit and insist on women’s silence in the assembly when a woman is led to share Yahweh’s Word with her brothers and sisters?

 

FIRST DIFFICULT PASSAGE: 1 CORINTHIANS 14: 34-35

 

1 Corinthians 14:26 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.

 

Note that “every one of you” is included here and that the Greek word translated “doctrine” is #1322 didache, also meaning “instruction, has been taught.” This verse doesn’t exclude women but in fact leaves open that women in the assembly may offer a teaching, of course while under proper authority.

 

1 Corinthians 14:27 If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret.

 28 But if there be no interpreter, let him keep silence in the assembly; and let him speak to himself, and to Yahweh.

 29 Let the prophets speak two or three, and let the other judge.

 30 If any thing be revealed to another that sitteth by, let the first hold his peace.

 31 For ye may all prophesy one by one, that all may learn, and all may be comforted.

 32 And the spirits of the prophets are subject to the prophets.

 33 For Yahweh is not the author of confusion, but of peace, as in all kahal of the saints.

 34 Let your women keep silence in the kahal: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law.

 35 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 kahal.

36 What? came the word of Yahweh out from you? or came it unto you only?

 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 Yahweh.

 38 But if any man be ignorant, let him be ignorant.

 39 Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.

 40 Let all things be done decently and in order.

 

If we were to take verses 34 and 35 literally without consulting the Greek and the whole context of Scripture, we would have to conclude that women may not utter even one intelligible sound in the assembly, including even singing. This immediately contradicts what Paul says three chapters earlier when he specified women’s attire for prayer and prophecy in the assembly. This would also fly in the face of everything Scripture has so far demonstrated about women’s role and therefore we know we must dig deeper to solve this mystery and discover what Paul actually intends by this most controversial passage.

 

A cursory glance at this passage immediately reveals something important which is that instead of being an injunction concerning all women, Paul is addressing married women only. As stated earlier, the Greek word #1135 “gune” is translated  “woman” or “wife” depending upon context. The context here is clearly “wives” since “gune” is prefaced with “your” and is followed by “let them ask their own husbands at home.”

 

So this difficult passage which has baffled Bible students for centuries actually becomes quite simple to understand as Paul correcting disorderly wives in the congregation and is not at all a call to silence or even conditional silence on the part of all women. This mistranslation of “wives” as “women” here has only added to the confusion over what Paul is really saying.

 

The Greek word translated “silence” here is #4601 “sigao”. The first thing to note is that this exact same word is used nearby in verses 28 and 30 regarding tongues-speakers and would-be prophets. Paul calls upon tongues-speakers to “keep silence” if there be no interpreter and prophets to “hold their peace” if a prophecy is revealed to another believer. This obviously does not enjoin either of them to absolute, universal silence in the assembly, but instead calls upon both to exercise self-control and keep silent under certain conditions. It therefore follows that wives are called to conditional rather than absolute silence in the assembly, as well.

 

Strong’s defines “sigao” as “to keep silent, hold one’s peace, keep close, keep secret.”

This word is used five times in the New Testament. In Revelation 8:1, this silence lasts “about half an hour.” As in 1 Corinthians 14:28 and 30, the silence in Acts 21:39 – 22:2 does not appear absolute either.

 

Acts 21:39 But Paul said, I am a man which am a Jew of Tarsus, a city in Cilicia, a citizen of no mean city: and, I beseech thee, suffer me to speak unto the people.

 40 And when he had given him licence, Paul stood on the stairs, and beckoned with the hand unto the people. And when there was made a great silence, he spake unto them in the Hebrew tongue, saying,

 

Acts 22:1 Men, brethren, and fathers, hear ye my defence which I make now unto you.

 2 (And when they heard that he spake in the Hebrew tongue to them, they kept the more silence: and he saith,)

 

The fact that the people “kept the more silence” means that the original silence could not have been absolute or they could not have become “more” silent.

 

One last point about the Greek word “sigao” meaning “to keep silence or act quietly” is that it is not the word “phimoo” which means “to muzzle, shut up, silence.”  “Phimoo” and also “epistomizo” mean to silence someone as a punishment or rebuke. For instance, Paul tells Titus that it is necessary to “silence (epistomizein)” the many disorderly people, empty talkers, and deceivers, especially those from the circumcision party, since they are ruining whole houses, teaching what they ought not, for the sake of dishonest gain. (Titus 1:10-14)

 

Similarly, Peter says in 1 Peter 2:15 “it is Yahweh’s will that by doing right you should put to silence (phimoo) the ignorance of unlearned or foolish people.” Further, when the king in Yah’shua’s parable asked how the person without a wedding garment got in, “he was silenced (phimoo)” (Matthew 22:12). “Phimoo” and “epistomizo” both carry the connotation of “muzzling” someone. If Paul intended for wives to be muzzled in the assembly, he clearly would have used one of these words instead of “sigao” which more accurately means “conditional silence.”

 

The second aspect to note is that Paul uses the same Greek word, #5293 “hupotasso” in both 1 Corinthians 14:32 and 34. It is translated differently in these two instances which is probably why it is missed so often. “Hupotasso” is defined as “to subordinate, to be under obedience, to submit oneself to.” In verse 32, prophets are called upon to practice both self-control and monitoring of each other. It follows then that wives in verse 34 are both to exercise self-control and to submit and subordinate themselves to their proper authorities. Paul adds another clue when he says “as also saith the law” which we explored early in this paper when we looked at the definition of the marital relationship laid out in Genesis.

 

We may also take this opportunity to submit the notion that while all women, married and unmarried, are not required to individually submit themselves to all men, the Bible does call for all women to be under proper authority. The married woman is first under YahwehShua, then her husband, then the overall leadership of the kahal elders (not each individual elder). The unmarried woman is under YahwehShua first, then the overall leadership of kahal elders (not each individual elder). An argument could also be made that all women are to be submissive to all men, based on 1 Corinthians 11:1-12. This, however, is controversial since the Scriptures, especially regarding single women, are silent on it except for this passage in 1 Corinthians 11. Plus, since the one Greek word for both “woman” and “wife” could have been mistranslated in this passage and perhaps some of it should read that “the husband is head of the wife” instead of “the man is head of the woman.” The one situation in which the Bible calls for single women to be under individual men is in the case of female saints under male kahal elders. We will discuss this more fully in the addendum to this article.

 

Let’s now return to “as also saith the law” and ask how a woman’s silence or verbal self-control is involved with submission to her husband and other authorities. Some Bible scholars seem mystified by this even though the Scriptures have much to say about all speech generally and women’s speech specifically. Here are just a few of many Scriptures which could be cited.

 

James 1:26 If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain.

 

James 3:2 For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.

 3 Behold, we put bits in the horses’ mouths, that they may obey us; and we turn about their whole body.

 4 Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth.

 5 Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!

 6 And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.

 

Proverbs 18:21 Death and life are in the power of the tongue: and they that love it shall eat the fruit thereof.

 

Proverbs 21:23 Whoso keepeth his mouth and his tongue keepeth his soul from troubles.

 

Proverbs 19:13b  and the contentions of a wife are a continual dripping.

 

Proverbs 9:13 A foolish woman is clamorous: she is simple, and knoweth nothing.

 

(Definition of “clamorous” is “making or marked by loud outcry or din; boisterous.”)

 

Proverbs 21:9 It is better to dwell in a corner of the housetop, than with a brawling woman in a wide house.

 

James tells us that the tongue “is a fire” and since many women are verbally-oriented, it is quite possible for a woman to dominate a man through her speech.

 

The context of the whole of 1 Corinthians 14 may also give us a huge clue into this puzzling passage about women’s speech. Paul is setting forth rules for the use of spiritual gifts in the assembly with the goal of order and peace. He extends these rules to wives’ speech since women are inclined to speak out of turn or take control by asking questions better left for their husbands at home. Apparently, there was much disorder in the Corinthian assembly that Paul is attempting to correct.

 

1 Corinthians 14:26b  Let all things be done for edification.

 

1 Corinthians 14:33 For Yahweh is not the author of confusion but of peace, as in all the assemblies of the saints.

 

1 Corinthians 14:40  Let all things be done decently and in order.

 

While it is important to include study of the cultural context of Scripture, this does not mean that any part of the Bible is only for a small group of people at one time. It would be a big mistake to argue that the Corinthian wives only were out of order and needed to be put back in their place and that this passage does not apply to any other women or even men, for that matter.  Oftentimes, Scriptures can be interpreted on different levels and applied to more than one group of people. All persons in the assembly of Yahweh must be under the control of the Holy Spirit in order for Yahweh’s will to be done regarding edification, peace, and order.

 

A question remains, however, regarding verses 34b and 35b, “for it is not permitted unto them to speak” and “for it is a shame for women to speak in the kahal.”  Every Greek word is translated correctly and so we must gain insight about the meaning of these phrases elsewhere besides the Greek. Also, the Greek word for “speak” here is #2980 “laleo.” There are 14 Greek words translated “speak” in the New Testament. “Laleo” is merely translated “speak” and is used several times of Yah’shua’s speech in the evangels so we may not claim that this word means any type of disorderly or negative speech, as some Bible interpreters assert.

 

These are strong statements which must be reconciled with the rest of Scripture. We must deal with these in order to put our study of 1 Corinthians 14 to rest. What can Paul mean by this radical-sounding prohibition against women or wives uttering an intelligible sound in the assembly?

 

We submit that there are two possible explanations for these radical statements. The first is a figure of speech called “hyperbole” which is exaggeration for emphasis or effect. The second is the concept of “qualified prohibition.” Both have several Scriptural examples.

 

Much of the Bible is to be taken literally. In fact, not taking Scriptures literally is perhaps the most common error made by Bible students. However, there are figures of speech used in the Bible which are not to be taken literally, including the use of hyperbole. Here are several examples.

 

Matthew 23:23 Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone.

24 Ye blind guides, which strain at a gnat, and swallow a camel.

 

Matthew 5:29 And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.

 30 And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.

 

Luke 14:26 If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.

 

1Thessalonians 5:17 Pray without ceasing.

 

Obviously, people are not to literally swallow a camel, pluck out their eyes and cut off their hands, hate their fathers and mothers, and pray 24/7. But in each case, Yahweh exaggerates in order to make His point. We submit that this is what Paul means when he says it is a shame for a woman or wife to speak in the assembly. He exaggerates in order to clearly make the point that women’s speech must be strictly self-controlled and Spirit-controlled so as not to become disorderly and disrupt the assembly. Many women are quite verbal and could easily take over the kahal meeting and do so with trivia and minutia if they do not obey Paul’s doctrine here. Paul exaggerates because it is so critical to the assembly of believers that women remain in their place and under authority so as to maintain the peace and order which is the whole focus of 1 Corinthians 14.

 

A second approach to 1 Corinthians 14:35b is to recognize the concept of “qualified prohibition” which is used here and elsewhere in the Bible. That women or wives are “not permitted to speak” but are to “subject themselves” means the NOT phrase is qualified or modified by the BUT phrase. This means we must not assert a full, absolute negative when Yahweh has revealed a qualified negative. We offer several other New Testament “Not, But” examples in order to illustrate.

 

In John 6:27, we have “Do not labor for the food which perishes, but for the food which endures to everlasting life . . .” Obviously Yahweh realizes people must work for physical food to fill their bellies and so this is a qualified prohibition.

 

In 1 Corinthians 1:17, Paul says that “ Messiah did not send me to baptize, but to preach the evangel …” directly after stating that he baptized Crispus, Gaius and the household of Stephanas. Paul is not saying that he must never baptize anyone, but that compared to his most important commission from Messiah of preaching the evangel, it will seem as if he does no baptizing.

 

In 1 Peter 3:3-4. we read “whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on or apparel, but let it be the hidden man of the heart . . .” Obviously women must put on apparel and even may outwardly adorn themselves but Yahweh’s point is that their true beauty must be inner beauty and that this inner beauty must be more readily observable than their exterior appearance.

 

In Matthew 6:19-20, we read “Lay not up for yourselves treasures upon earth, where moth and rust does corrupt, and where thieves break through and steal, but lay up for yourselves treasures in heaven.” Here Yahweh is emphasizing that spiritual treasures are much more valuable than material treasures, not that we may have no material belongings at all.

 

In 1 Peter 3:1-2, we read “Wives, likewise, be submissive to your own husbands, that even if some do not obey the Word, they, without a word, may be won by the conduct of their wives, when they observe your chaste conduct accompanied by fear.” “Without a word” does not mean wives must never utter a word to their unconverted husbands, but that their observable behavior would be a greater witness to their husbands than any amount of words they might utter.

 

So again, women and wives are enjoined in 1 Corinthians 14 to “not speak, but to be under obedience.” Again, this does not literally mean that wives must not utter a word in the assembly, but that they must remain under their proper authorities, Yahweh and YahwehShua, their husbands, and the kahal elders.

 

Another clue is that there are a multitude of Scriptures relating to saints speaking in the assembly and in none of these is women excluded. Here are just a few.

 

Colossians 3:16 Let the word of Messiah dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to Yahweh.

 17 And whatsoever ye do in word or deed, do all in the name of the Sovereign YahwehShua, giving thanks to Yahweh and the Father by him.

 

Paul calls for all saints to teach and admonish each other in speech and song and to do all in the name of YahwehShua the Messiah. This in fact commands women to both speak to and teach men (under authority) and most certainly in the assembly or worship setting.

 

1 Peter 4:11 If any man speak, let him speak as the oracles of Elohim; if any man minister, let him do it as of the ability which Yahweh giveth: that Yahweh in all things may be glorified through YahwehShua Messiah, to whom be praise and dominion for ever and ever. Amen.

 

“If any man” is a mistranslation of #1536 “ei tis” which is properly translated “whether any, whosoever” which obviously includes women. All saints are encouraged whenever they speak to speak as if an utterance or oracle of Yahweh and it naturally follows that both men and women would be enjoined to speak in this manner in the formal assembly or worship service. This inspired passage of Scripture does not include any blanket prohibition on women’s speech, as long as it is properly translated. There is considerable gender bias in many translations, as we have seen over and over.

 

Ephesian 5:19 Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to Yahweh;

 20 Giving thanks always for all things unto Yahweh and the Father in the name of our Sovereign YahwehShua Messiah;

 

Romans 10:9 That if thou shalt confess with thy mouth the Sovereign YahwehShua, and shalt believe in thine heart that Yahweh hath raised him from the dead, thou shalt be saved.

 10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.

 

If we prohibit women from speaking in the assembly, then according to this Scripture they may not even be saved or obey the salvation plan during a worship meeting. Certainly this is preposterous!

 

1 Corinthians 11:5 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.

 

This Scripture is found in the context of a worship meeting and obviously requires women to speak in the assembly.

 

1 Corinthians 12:7 But the manifestation of the Spirit is given to every man to profit withal.

 

We cited this Scripture earlier but it bears repeating. “Every man” is a gender-biased mistranslation which is correctly rendered “each or every one, man and woman.” If both men and women are given spiritual gifts to profit all in the assembly, then obviously women may speak and even teach under authority in the assembly, as teaching is found in two of the spiritual gift lists and women are nowhere excluded.

 

Basically, our study has revealed that women may do everything that men do in the assembly (minus eldership) as long as they do so under proper authority. They may speak, teach, and lead as long as they remain under authority. They may share Scriptures, pray, share teachings, offer testimonials, sing, and prophesy—which includes not only foretelling but forthtelling as the Holy Spirit leads them to share with the congregation.

 

Let’s next take a look at 1 Timothy 2:11-15 to see how we may harmonize this difficult passage with the rest of Scripture concerning women’s role in the kahal.

 

Before we do this, something that deserves at least a mention is the cultural context for both 1 Corinthians and 1 Timothy. There were at that time several pagan influences, especially concerning female issues, in the geographic vicinities of Corinth and Ephesus where the pertinent congregations were located. Each of these is mentioned at least tangentially in the Scriptures.

 

• The Legend of the Amazons: Whether they ever existed or not is debatable but these were allegedly warrior women who worshipped Artemis, the virgin goddess of the hunt, and Ares, the god of war. They dominated, used, and abused men, and it is said that Amazons built Ephesus on the central west coast of Asia Minor. They believed they were superior to men and that Eve was formed before Adam. Paul seems to address this in verse 13 above.
• The Temple of Artemis or Diana: It was located in Ephesus and was a Greek temple dedicated to the Greek goddess Artemis and was one of the seven wonders of the Ancient World. Again, a female mighty one was worshipped. She was a fertility goddess and was believed to protect women during childbirth. Paul in 1 Timothy 2:15 assures women that they will be “safe” or “sozo” in Greek (“saved” is a mistranslation) during childbirth, therefore not needing Artemis, whose name meant “safe”, to protect them. For more on the religion of Artemis, see Acts 19:23-41.
• The Oracle at Delphi: The Pythia was the head priestess at the Temple of Apollo in Delphi, Greece which was in fact very near Corinth. The Pythia was widely credited for her “prophecies” inspired by Apollo. The Delphic oracle was established in the 8^th century BCE and ended in AD 393 when the emperor Theodosius I ordered pagan temples to cease operation. The usual theory has been that the Pythia delivered oracles in a frenzied state induced by vapors rising from a chasm in the rock. After falling into a trance, she muttered incomprehensible words or oracles which the temple priests then interpreted in a common language and delivered to those who had requested them. The Oracle at Delphi is said to have been replaced by the new religion of Christianity. The ancient Mediterranean people had such faith in Pythia’s view of the future that no major decision was made without consulting the Oracle of Delphi first and great sums of money were paid for these “prophecies”.

 

In Acts 16:16. the Greek word for “divination” is #4436 Puthon, from Putho, the name of the region where Delphi was located. In Greek mythology a serpent, Puthon, inspired and guarded the priestess. The deity Apollo killed the snake and appropriating his name, called himself “Pythius” and named the Priestess “Pythia”.

 

Once again, the culture of the time of 1 Corinthians and 1 Timothy included this focus on pagan female priests speaking highly valued gibberish/false prophecies. And we remember in 1 Corinthians 14 that Paul instructed the kahal prophets to share their prophecies in an orderly and peaceful manner. The fame of the Oracle at Delphi with her out-of-control, pagan gibberish could well have been a cultural factor contributing to Paul calling for conditional silence from wives or women in the kahal.

 

• Gnosticism: This was a set of religious beliefs and practices which may or may not pre-date the early kahal. A common teaching of these groups was that the realization of Gnosis (esoteric or intuitive knowledge) is the way to salvation of the soul from the material world. They believed the material world was created through an intermediary being (demiurge) rather than directly by Yahweh. Two bedrock Gnostic beliefs were that Eve was formed before Adam and that Eve received “special knowledge” by eating the forbidden fruit. Paul appears to address these falsehoods in 1 Timothy 2:13-14.

 

THE SECOND DIFFICULT PASSAGE: 1 TIMOTHY 2:11-15

 

1 Timothy 2:11 Let the woman learn in silence with all subjection.

 12 But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.

 13 For Adam was first formed, then Eve.

 14 And Adam was not deceived, but the woman being deceived was in the transgression.

 15 Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.

 

The Greek word for “silence” in verses 11 and 12 is #2271 “hesuchia”, which as a noun means “stillness, i.e. desistance from bustle or language, quietness.” Once again and similar to “sigao” in 1 Corinthians 14, “hesuchia” does not mean absolute silence. We can illustrate this with the following Scriptures.

 

Acts 21:40 And when he had given him licence, Paul stood on the stairs, and beckoned with the hand unto the people. And when there was made a great silence, he spake unto them in the Hebrew tongue, saying,

22:1 Men, brethren, and fathers, hear ye my defence which I make now unto you.

 2 (And when they heard that he spake in the Hebrew tongue to them, they kept the more silence: and he saith,)

 

Here we see both a “great” silence and people keeping “the more” silence. Obviously, “hesuchia” cannot mean absolute silence if we can have a great amount or more of it.

 

Acts 11:18 When they heard these things, they held their peace, and glorified Yahweh, saying, Then hath Yahweh also to the Gentiles granted repentance unto life.

 

Here the Greek word is #2270 “hesuchazo” meaning “to keep still, i.e. refrain from labor, meddlesomeness or speech, cease, hold peace, be quiet, rest.” These people Paul addresses are said to “hold their peace” as they glorify Yahweh and say that He has also granted to the Gentiles repentance unto life. So “hesuchazo” may be practiced as people speak, again showing that absolute silence is not meant here.

 

Acts 21:13 Then Paul answered, What mean ye to weep and to break mine heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Sovereign YahwehShua.

 14 And when he would not be persuaded, we ceased, saying, The will of the Sovereign be done.

 

Again people practice “hesuchazo” while speaking and it is merely translated “ceased.”

 

Luke 23:56 And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment.

 

“Hesuchazo” here is used for resting on the Sabbath.

 

1 Timothy 2:2 For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all piety and honesty.

 

Here the male form “hesuchios” is used to mean a “peaceable” life.

 

1 Thessalonians 4:11 And that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you;

 

Here “hesuchazo” is used to mean “minding one’s own business or not being meddlesome.”

 

2 Thessalonians 3:11 For we hear that there are some which walk among you disorderly, working not at all, but are busybodies.

12 Now them that are such we command and exhort by our Sovereign YahwehShua Messiah, that with quietness they work, and eat their own bread.

 

“Hesuchia” is again used to mean “not being a busybody.”

 

1 Peter 3:3 Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel;

 4 But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of Yahweh of great price.

 

This passage brings us back to Yahweh’s expectation for women and wives to demonstrate meek and quiet (hesuchios) spirits but not absolute silence in either marriage or the assembly setting.

 

The next aspect to tackle is verse 12, “But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.” We’ve already shown that this silence is not absolute but conditional. What about women teaching husbands or men?

 

First of all, we know that the Greek words translated here “man” and “woman” may also be translated “husband” and “wife.” This is given further weight by the following verses, 13 and 14, which refer back to Adam and Eve, Yahweh’s prototype married couple.

 

Additionally, since there was no punctuation in the original Scriptures, the comma between “teach” and “usurp authority” is questionable. Therefore, these two phrases may in fact be more linked than they appear to be and may be better translated: “the wife may not teach her husband in a manner that usurps his authority.” “Teach” here is the Greek word #1321 “didasko” which is simply translated “teach” so this word itself doesn’t give us any further clues.

 

However, “to teach in a way that usurps authority” would be a tremendous clue as this Greek word for “usurps authority” turns out to be a loaded gun. It is #831 “authenteo” which means “”to act of oneself, i.e. (figuratively) dominate, usurp authority over” and appears just this one time in the New Testament.  There are all kinds of wild theories out there but we will do quite well, however, just sticking to standard Bible reference books.

 

We must remember that the typical Greek word for the positive aspect of “power” and “authority” is #244 “exousia” and that this is not the word Paul chose to use in this prohibition. Paul appears to be prohibiting women and wives from teaching in a certain manner and with a certain attitude.  Zodhiates’ Complete Word Study Dictionary defines “authenteo” thusly: “murderer, absolute master, which is from “autos” (846) and “entea” arms, armor. A self-appointed killer with one’s own hand, one acting by his own authority or power, to use or exercise authority or power over as an autocrat, to domineer.” Greek synonyms given by Zodhiates have definitions such as “to exercise full authority over” and “to lord it over, rule over as lord” and “to lord it over completely.”

 

So, rather than merely “teaching” itself, Paul in this difficult passage seems to be prohibiting women from dominating and domineering men and husbands when they teach. This may be as simple to avoid as the elder or husband introducing the woman or wife as knowledgeable about a certain topic and giving her the floor for a finite time period. She would then be teaching but also be under authority and Yahweh’s will would thereby be done.

 

One final point to make is that women are included in numerous Scriptural passages regarding teaching. We will not mention the obvious Scriptures which discuss women teaching children and other women since these are not controversial.  However, we assert that the following general statements would not appear in the Bible if women were absolutely prohibited from teaching men — whom obviously comprise half the congregation.

 

2 Timothy 2:2 mistranslates with “men” which is actually the Greek word #444 “anthropos” or “human beings, men and women.”

 

2 Timothy 2:2 And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.

 

This is a clear mandate to women to teach the important doctrines of the faith.

 

Matthew 5:19 again mistranslates “anthropos” as “men” instead of “men and women.”’

 

Matthew 5:17 Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.

 18 For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.

 19 Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.

 20 For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

 

Receiving the blessing of being “called great in the kingdom of heaven” and even of “entering into the kingdom of heaven” hinges on saints’ “righteousness”, here defined as obeying Yahweh’s commandments and teaching others to do so. Yahweh does not exclude women from teaching his Law and commandments just as He does not exclude them from being called great and entering His kingdom.

 

We will repeat a few Scriptures that were cited earlier in this paper since we consider them critical to understanding women’s role in the kahal.

 

1 Corinthians 14:3 But he that prophesieth speaketh unto men to edification, and exhortation, and comfort.

 

1 Corinthians 14:31 For ye may all prophesy one by one, that all may learn, and all may be comforted.

 

Again “anthropos” is wrongly translated in verse 3 and women are left out of receiving the benefits of prophecy. As well, since we know women may themselves prophesy, then they are involved in “edifying” the congregation, which implies a teaching function as others are “built up.” Verse 31 confirms this teaching function for prophecy since “all may learn.”

 

1 Corinthians 14:26 How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine (#1322 “instruction”), hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.

 

Matthew 28:18 And Yah’shua came and spake unto them, saying, All power is given unto me in heaven and in earth.

 19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit:

 20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.

 

Although Yah’shua is specifically addressing the original eleven disciples (verses 16 and 17) all of whom were men, we know that He also had many female disciples, then and now, and that He is calling upon all His followers to teach others about Him and His commandments. Women are not excluded in this passage.

 

Acts 18:24 And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus.

 25 This man was instructed in the way of Yahweh; and being fervent in the spirit, he spake and taught diligently the things of YahwehShua, knowing only the baptism of John.

 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 Yahweh more perfectly.

 

Priscilla taught Apollos while under her husband’s authority. We have no reason to believe she was cooking the meal while Aquila did the teaching. The Scriptures are clear: “they took him unto them and expounded unto him the way of Yahweh more perfectly.”

 

1 Corinthians 12:27 Now ye are the body of Messiah, and members in particular.

 28 And Yahweh hath set some in the kahal, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.

 29 Are all apostles? are all prophets? are all teachers? are all workers of miracles?

 30 Have all the gifts of healing? do all speak with tongues? do all interpret?

 31 But covet earnestly the best gifts: and yet shew I unto you a more excellent way.

 

Ephesians 4:11 And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;

 

Any woman as well as any man may be given the gift of teaching and in fact, Paul urges all believers to “earnestly desire the best gifts” directly after he includes teaching in a list of eight gifts. Paul at least implies, if not explicitly states that teaching is one of the “best gifts.” Nowhere in any of the spiritual gift lists does Paul state that any believer, man or woman, may be excluded from receiving any spiritual gift, including teaching.

 

Why, then, would Kahal Yahweh exclude women from fully participating in the worship service or any time believers are gathered, as long as they are under their proper authorities? We submit that Kahal Yahweh is not acting according to Yahweh’s will regarding women’s role in the kahal and we urge prayer and study about this most critical topic affecting not only half the assembly but the whole assembly.

 

1 Corinthians 12:12 For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Messiah.

 13 For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.

 14 For the body is not one member, but many.

25 That there should be no schism in the body; but that the members should have the same care one for another.

 26 And whether one member suffer, all the members suffer with it; or one member be honoured, all members rejoice with it.

 

After this exhaustive study, we submit that women must remain under their proper authorities at all times, as must men, but that given this, they may speak, teach, and lead, share all their spiritual gifts, and do everything men may do in the assembly, minus eldership. (For more on this issue, please see our addendum, “Yahweh’s Authority Structure.”) This includes praying, singing, sharing testimonies, reading Scriptures, prophesying including forthtelling messages from Yahweh, and teaching on select and authorized subjects.

 

Finally, brethren:

 

Galatians 3:28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Messiah YahwehShua.

 

Psalm 150:1 Praise ye Yahweh. Praise Elohim in his sanctuary: praise him in the firmament of his power.   2 Praise him for his mighty acts: praise him according to his excellent greatness.   3 Praise him with the sound of the trumpet: praise him with the psaltery and harp.   4 Praise him with the timbrel and dance: praise him with stringed instruments and organs.   5 Praise him upon the loud cymbals: praise him upon the high sounding cymbals.   6 Let every thing that hath breath praise Yahweh. Praise ye Yahweh.

 

 

HalleluYah and Amen.

(12-12a)