TRV
Translation
King James Version
But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.
Complete Jewish Bible
but I do not permit a woman to teach a man or exercise authority over him; rather, she is to remain at peace.
Berean Standard Bible
I do not permit a woman to teach or to exercise authority over a man; she is to remain quiet.
American Standard Version
But I permit not a woman to teach, nor to have dominion over a man, but to be in quietness.
World English Bible Messianic
But I don’t permit a woman to teach, nor to exercise authority over a man, but to be in quietness.
Geneva Bible (1599)
I permit not a woman to teache, neither to vsurpe authoritie ouer the man, but to be in silence.
Young's Literal Translation
and a woman I do not suffer to teach, nor to rule a husband, but to be in quietness,
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In the KJVVerse 29,729 of 31,102
Study This Verse
Commentary on 1 Timothy 2 verses 9–15
9 ¶ In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array;
10 But (which becometh women professing godliness) with good works.
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.
I. Here is a charge, that women who profess the Christian religion should be modest, sober, silent, and submissive, as becomes their place. 1. They must be very modest in their apparel, not affecting gaudiness, gaiety, or costliness (you may read the vanity of a person's mind in the gaiety and gaudiness of his habit), because they have better ornaments with which they should adorn themselves, with good works. Note, Good works are the best ornament; these are, in the sight of God, of great price. Those that profess godliness should, in their dress, as well as other things, act as becomes their profession; instead of laying out their money on fine clothes, they must lay it out in works of piety and charity, which are properly called good works. 2. Women must learn the principles of their religion, learn Christ, learn the scriptures; they must not think that their sex excuses them from that learning which is necessary to salvation. 3. They must be silent, submissive, and subject, and not usurp authority. The reason given is because Adam was first formed, then Eve out of him, to denote her subordination to him and dependence upon him; and that she was made for him, to be a help-meet for him. And as she was last in the creation, which is one reason for her subjection, so she was first in the transgression, and that is another reason. Adam was not deceived, that is, not first; the serpent did not immediately set upon him, but the woman was first in the transgression (Co2 11:3), and it was part of the sentence, Thy desire shall be to thy husband, and he shall rule over thee, Gen 3:16. But it is a word of comfort (Ti1 2:15) that those who continue in sobriety shall be saved in child-bearing, or with child-bearing - the Messiah, who was born of a woman, should break the serpent's head (Gen 3:15); or the sentence which they are under for sin shall be no bar to their acceptance with Christ, if they continue in faith, and charity, and holiness, with sobriety.
II. Here observe, 1. The extensiveness of the rules of Christianity; they reach not only to men, but to women, not only to their persons, but also to their dress, which must be modest, like their sex; and to their outward deportment and behaviour, it must be in silence, with all subjection. 2. Women are to profess godliness as well as men; for they are baptized, and thereby stand engaged to exercise themselves to godliness; and, to their honour be it spoken, many of them were eminent professors of Christianity in the days of the apostles, as the book of Acts will inform us. 3. Women being more in danger of exceeding in their apparel, it was more necessary to caution them in this respect. 4. The best ornaments for professors of godliness are good works. 5. According to Paul, women must be learners, and are not allowed to be public teachers in the church; for teaching is an office of authority, and the woman must not usurp authority over the man, but is to be in silence. But, notwithstanding this prohibition, good women may and ought to teach their children at home the principles of religion. Timothy from a child had known the holy scriptures; and who should teach him but his mother and grandmother? Ti2 3:15. Aquila and his wife Priscilla expounded unto Apollos the way of God more perfectly; but then they did it privately, for they took him unto them, Act 18:26. 6. Here are two very good reasons given for the man's authority over the woman, and her subjection to the man, Ti1 2:13, Ti1 2:14. Adam was first formed, then Eve; she was created for the man, and not the man for the woman (Co1 11:9); then she was deceived, and brought the man into the transgression. 7. Though the difficulties and dangers of childbearing are many and great, as they are part of the punishment inflicted on the sex for Eve's transgression, yet here is much for her support and encouragement: Notwithstanding she shall be saved, etc. Though in sorrow, yet she shall bring forth, and be a living mother of living children; with this proviso, that they continue in faith, and charity, and holiness, with sobriety: and women, under the circumstance of child-bearing should by faith lay hold of this promise for their support in the needful time.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–15. Public domain.
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John ChrysostomAD 407
Homily on 1 Timothy 9
"But I suffer not a woman to teach." "I do not suffer," he says. What place has this command here? The fittest. He was speaking of quietness, of propriety, of modesty, so having said that he wished them not to speak in the church, to cut off all occasion of conversation, he says, let them not teach, but occupy the station of learners. For thus they will show submission by their silence. For the sex is naturally somewhat talkative: and for this reason he restrains them on all sides. "For Adam," says he, "was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression."
John ChrysostomAD 407
HOMILIES ON FIRST CORINTHIANS 26.2
For with us indeed the woman is reasonably subjected to the man, since equality of honor causes contention. And not for this cause only, but by reason also of the deceit which happened in the beginning. You see Eve was not subjected in her original condition as she was made. Nor was she called to submission when God first brought her to the man. She did not hear anything from God then about submissiveness. Nor did Adam originally say any such word to her. Rather he said indeed that she was “bone of his bone, and flesh of his flesh,” but of rule or subjection he mentioned nothing. This occurred only after she made an ill use of her privilege. She who had been made a helper was found to be an ensnarer. Then the original relation was ruined, and she was justly told for the future: “your turning shall be to your husband.”
John ChrysostomAD 407
ON THE PRIESTHOOD 3.9
The divine law indeed has excluded women from the ministry, but they endeavor to thrust themselves into it. And since they can effect nothing of themselves, they do all through the agency of others. In this way they have become invested with so much power that they can appoint or eject priests at their will. Things in fact are turned upside down, and the proverbial saying may be seen realized—“Those being guided are leading the guides.” One would wish that it were men who were giving such guidance, rather than women who have not received a commission to give instruction in church. Why do I say “give instruction”? The blessed Paul did not suffer them even to speak with authority in the church. But I have heard someone say that they have obtained such a large privilege of free speech as even to rebuke the prelates of the churches and censure them more severely than masters do their own domestics.
OecumeniusAD 990
COMMENTARY ON 1 TIMOTHY
Let a woman learn in silence with all submissiveness. I do not permit a woman to teach or to exercise authority over a man, but to remain quiet.
Not only does he require women to be modest, but also silent and submissive; for through silence, they signify submission.
I do not permit a woman to teach. He removed every opportunity for a woman to speak. For since he commanded them to be silent, so that they would not speak under the grounds of a reasonable excuse for teaching, he says, "Nor let them teach," not only human things but also spiritual ones. And he forbade teaching in the assembly. For he did not entirely remove teaching from them; for he allows them to teach their own children for a time, as he says later on.
or to exercise authority over a man. For to teach is indeed to assume authority over a man.
CS LewisAD 1963
God in the Dock: Priestesses in the Church?
I heard that the Church of England was being advised to declare women capable of Priests' Orders. I am, indeed, informed that such a proposal is very unlikely to be seriously considered by the authorities. To take such a revolutionary step at the present moment, to cut ourselves off from the Christian past and to widen the divisions between ourselves and other Churches by establishing an order of priestesses in our midst, would be an almost wanton degree of imprudence. And the Church of England herself would be torn in shreds by the operation. My concern with the proposal is of a more theoretical kind. The question involves something even deeper than a revolution in order...
To us a priest is primarily a representative, a double representative, who represents us to God and God to us. Our very eyes teach us this in church. Sometimes the priest turns his back on us and faces the East - he speaks to God for us: sometimes he faces us and speaks to us for God. We have no objection to a woman doing the first: the whole difficulty is about the second. But why? Why should a woman not in this sense represent God? [...]
Suppose the reformer stops saying that a good woman may be like God and begins saying that God is like a good woman. Suppose he says that we might just as well pray to 'Our Mother which art in heaven' as to 'Our Father'. Suppose he suggests that the Incarnation might just as well have taken a female as a male form, and the Second Person of the Trinity be as well called the Daughter as the Son. Suppose, finally, that the mystical marriage were reversed, that the Church were the Bridegroom and Christ the Bride. All this, as it seems to me, is involved in the claim that a woman can represent God as a priest does.
Now it is surely the case that if all these supposals were ever carried into effect we should be embarked on a different religion. Goddesses have, of course, been worshipped: many religions have had priestesses. But they are religions quite different in character from Christianity...
Christians think that God Himself has taught us how to speak of Him...
We men may often make very bad priests. That is because we are insufficiently masculine. It is no cure to call in those who are not masculine at all...
Lady Nunburnholme has claimed that the equality of men and women is a Christian principle... Unless "equal" means "interchangeable", equality makes nothing for the priesthood of women.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
First Timothy 2:12 is a foundational and frequently debated verse within Paul's pastoral instructions to Timothy concerning the order and conduct within the Ephesian church. It explicitly states Paul's directive that he does not permit a woman to teach or to exercise authority over a man, but rather to remain in a state of quiet submission. This passage is central to ongoing theological discussions regarding the roles of women in church leadership, public teaching, and the exercise of authority within Christian assemblies.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several literary devices in 1 Timothy 2:12 to convey his strong directive. The primary device is Prohibition, explicitly stated with "I suffer not" (οὐκ ἐπιτρέπω), which underscores the authoritative nature of his instruction. This is reinforced by the double negative "nor" (οὐδέ), linking the two forbidden actions—teaching and usurping authority—as a single, undesirable complex. There is a clear Juxtaposition between the actions prohibited (teaching and usurping authority) and the commanded demeanor ("to be in silence"), highlighting the contrast between an active, authoritative role and a receptive, submissive one in the public assembly. Furthermore, the use of the rare and strong verb authentéō (usurp authority) serves to emphasize the particular kind of authority Paul is concerned about, suggesting a potentially problematic or illegitimate exercise of power, rather than merely any form of influence.
THEOLOGICAL AND THEMATIC CONNECTIONS
First Timothy 2:12 is a cornerstone in the broader theological discussion of gender roles, authority, and order within the church. It reflects Paul's consistent emphasis on the importance of maintaining proper order in Christian worship and community life, believing it to be reflective of God's created design. The passage suggests that the teaching and authoritative leadership roles in the public assembly of the church are to be exercised by men, while women are called to a different, yet equally vital, posture of learning and quiet submission. This interpretation is often supported by Paul's subsequent appeal to the creation order in 1 Timothy 2:13-14, grounding the directive not merely in cultural expediency but in foundational theological principles. While challenging in modern contexts, the verse compels believers to consider the nature of authority, the importance of sound doctrine, and the complementary roles God may intend for men and women in the church, all for the glory of God and the edification of the body.
REFLECTION AND APPLICATION
First Timothy 2:12, despite its brevity, invites profound reflection on the nature of Christian community, the exercise of spiritual gifts, and the divine design for human relationships within the church. For contemporary believers, it challenges us to consider how we honor God's order and authority, even when it might diverge from prevailing cultural norms. It prompts us to examine our own hearts for humility and submission, recognizing that true strength in Christ often lies in yielding to God's wisdom rather than asserting our own desires. Regardless of one's specific interpretive stance on gender roles, the underlying principles of maintaining sound doctrine, fostering respectful conduct, and valuing every member's contribution within an ordered framework remain paramount. This verse calls us to seek wisdom in applying biblical truth to our lives and churches, ensuring that all ministry serves to build up the body of Christ in love and truth.
Questions for Reflection
FAQ
Does "to be in silence" (hēsychía) mean women should never speak in church?
Answer: No, the Greek word hēsychía (G2271) does not imply absolute muteness or a complete prohibition on women speaking in church. Rather, it signifies a quiet, peaceful, and non-disruptive demeanor, particularly in contrast to an authoritative or domineering posture. In the context of 1 Timothy 2:11, where women are encouraged to "learn in quietness and full submission," hēsychía suggests a receptive and submissive attitude appropriate for receiving instruction, as opposed to giving it authoritatively. Other passages, such as 1 Corinthians 11:5, indicate that women prayed and prophesied in public gatherings, implying verbal participation, though perhaps not in a teaching or authoritative role over men. Therefore, "silence" here refers to a quiet, non-authoritative posture, specifically in relation to teaching and exercising authority over men.
What is the meaning of "usurp authority" (authentéō), and why is it significant?
Answer: The Greek word authentéō (G831), translated as "usurp authority" or "exercise authority," is crucial because it is a rare and strong term, appearing only once in the New Testament. Its precise nuance is debated among scholars. It can mean simply "to exercise authority," but it also carries connotations of "to dominate," "to act with self-assumed authority," or even "to commit an act of violence." The significance lies in whether Paul is prohibiting any exercise of authority by women over men in the church, or a particular, problematic, or illegitimate form of authority. Given the context of false teaching in Ephesus and the immediate linking with "to teach," many interpret it as prohibiting an authoritative teaching role that would place a woman in a position of spiritual headship over men in the public assembly. This word highlights Paul's concern for the proper order and exercise of authority within the church.
CHRIST-CENTERED FULFILLMENT
While 1 Timothy 2:12 addresses specific roles and conduct within the church, its underlying principles find their ultimate fulfillment and context in Christ. Jesus Himself exemplified perfect submission to the Father's will (John 5:19), even to the point of death on a cross (Philippians 2:5-8), demonstrating that true authority in God's kingdom is often exercised through humble service and self-sacrifice. As the head of the church (Ephesians 1:22-23), Christ establishes the order and gifting within His body, where all members, both men and women, are equally valued and gifted by the Spirit for ministry (1 Corinthians 12:4-7). The directives in 1 Timothy 2:12, therefore, are not meant to diminish the spiritual worth or ministry of women but to ensure that the church operates in an ordered fashion that reflects Christ's headship and the complementary design of humanity, ultimately pointing to a harmonious body where every member contributes according to God's design for His glory and the advancement of His kingdom (Ephesians 4:11-16).