“Let the women be silent…as also the Torah says”

The Complete Jewish Bible (CJB) is a translation of the Bible into English by the late Dr. David H Stern (born October 31, 1935 – died October 8, 2022). The goal of the CJB is to present the Bible as a unified Jewish book and connect readers with the Jewishness of the Messiah by returning key terms to their original Hebrew and presented in easy-to-understand transliterations. In the CJB, the Tanakh (Genesis through Malachi) is a paraphrase of the public domain 1917 Jewish Publication Society version while the Apostolic Scriptures (Matthew through Revelation) is Dr. Stern’s original translation from the ancient Greek.

What is the Assembly?

Before we delve into this question, the word “assembly” needs to be defined because a Bible study at ones home or a potluck gathering to share a meal may not actually qualify as an assembly. קָהֵל qahal (H6951) means “to gather” and is equivalent to the Greek word ἐκκλησία ekklēsia (G1577) which is the entire a gathering of a people (or nation) called into some public place (cf. Exodus 19:17; Deuteronomy 4:10; Acts 7:38). The CJB and other Bibles use the word “congregation” in 1 Corinthians 14, however, קָהֵל qahal and ἐκκλησία ekklēsia should not be confused with עֵדָה edah (H5712) which is a fixed congregation or collection of people for a common witness of an event. The word “assembly” will be used throughout this study, but “church,” “gathering, ” or “ekklesia” could also work here.

What is a woman?

Though a controversial question in some places, it’s important to note that neither Biblical Hebrew or Greek have a definitive word for “wife.” אִשָּׁה ishah (H802) is translated as “woman” from the root אִישׁ ish (H376) which means “man.” “…She will be called ‘woman,’ because she was taken out of man.” (Genesis 2:23 cf. 1 Corinthians 11:7-12). אִשָּׁה ishah is equivalent to the Greek word γυνή gynē (G1135) which also translates as both “woman” or “wife.” This is important to know because when we read the word “woman” or “wife” in 1 Corinthians and the related verses in this study, we can only know whether “woman” or “wife” is best based on the context.

Men must also “keep silent”?

It’s also important to look at the context of Sha’ul’s (Paul’s) admonishment to the assembly of Elohim which is at Corinth (cf. 1 Corinthians 14:1) before we look at 14:33-35:

1 Corinthians 14:26-32 What is it then, brothers? When you come together, each one of you has a psalm, has a teaching, has a revelation, has another language, or has an interpretation. Let all things be done to build each other up. 27 If anyone speaks in another language, let there be two, or at the most three, and in turn; and let one interpret. 28 But if there is no interpreter, let him keep silent in the assembly, and let him speak to himself and to Elohim. 29 Let two or three of the prophets speak, and let the others discern. 30 But if a revelation is made to another sitting by, let the first keep silent. 31 For you all can prophesy one by one, that all may learn and all may be exhorted. 32 The spirits of the prophets are subject to the prophets

Before Sha’ul speaks about the women in the assembly, he speaks of each of those gathering in the assembly as having a psalm, a teaching, a revelation, another language, and an interpretation. He then admonishes that only two or at most three men speak in other languages in turn (i.e. tongues) and they must have an interpreter. He also admonishes that only two or three prophets speak and others discern the words of these prophets. It’s important to note that Sha’ul uses the word “silent” twice before he directly speaks about women in the assembly. Men were actually the first admonished to keep silent; “if there is no interpreter, let him keep silent in the assembly…if a revelation is made to another sitting by, let the first keep silent.”

What does it mean to “keep silent”?

σιγάω sigaō (G4601) means to keep silence or hold one’s peace and is translated to “shut up” in modern Greek. “Shut up” is not a derogatory term here and simply means to stop speaking after one has already begun speaking and contextually fits in 1 Corinthians 14:3. Here’s how: If a man desires to speak or begins to speak in another language, but there is no interpreter, he must shut up (cease talking) and keep silent. Also, if a man was prophesying and a revelation was made to another sitting by, he would have to shut up (cease talking) and keep silent.

Any teaching of 1 Corinthians 14 that only focuses on women keeping silent in the assembly is both biased and out of context.

The punctuation conundrum

Now, 1 Corinthians 14:33 is an important verse that either provides a conclusion to the previous seven verses or leads into the next two verses about women:

1. Some translations have 14:33 concluding the previous verses with a comma after “peace” and a period at the end (King James Version, New International Version, The Scriptures, New Living Translation, New American Standard Bible, Young’s Literal Translation); “for God is not a God of confusion but of peace, as in all the assemblies of the holy ones.“
2. However, the CJB and other Bibles place a period after “peace” in 14:33 then starts a new sentence (English Standard Version, Tree of Life, Version, Holman Christian Standard Bible, American Standard Version, World English Bible); “for God is not a God of confusion but of peace. As in all the assemblies of the holy ones, let the women be silent in the assemblies…“

This seemingly minor difference in punctuation from various Bibles may seem small, but changes the context and direction of the next section in a huge way. Depending on the Bible one uses, either God is a God of peace and not confusion in all the assemblies or women remain silent in all of the assemblies. As the varying Bible translations show, the Greek wording allows for both translations to exist, even though the implications are vastly different.

Does 1 Corinthians 11 provide insight?

1 Corinthians 11 may provide some context that the translation that places a period after “peace” fits with women’s public role in the assembly:

1 Corinthians 11:11-16; Nevertheless, neither is the woman independent of the man, nor the man independent of the woman, in the Lord. 12 For as wife came from man, so a man also comes through a woman; but all things are from Elohim. 13 Judge for yourselves. Is it appropriate that a woman pray to Elohim unveiled? 14 Doesn’t even nature itself teach you that if a man has long hair, it is a dishonor to him? 15 But if a woman has long hair, it is a glory to her, for her hair is given to her for a covering. 16 If anyone wants to be contentious about this, we have no other practice, nor do the assemblies of Elohim.

Here, Sha’ul reveals that practices about men’s and women’s hair coverings or veiling and hair lengths for both men and women were firmly established. The wording of 1 Corinthians 11:16 seems to be consistent with 1 Corinthians 14:33 with a period after “peace” and a new sentence of, “As in all the assemblies of the holy ones, let the women be quiet in the assemblies…”

Where does the Torah command a woman’s submission to her husband?

Let the women be silent in the assemblies, for it has not been permitted for them to be talking except in submission, as the Torah also says, if they desire to learn anything. Let them ask their own husbands at home, for it is shameful for a wife to be talking in the assembly. – 1 Corinthians 14:34-35

A common question is, where in the Torah does YHWH command a woman to be in submission to her husband? Some Bibles reference Deuteronomy 27:9, but this does not mention a woman or submission. Instead, Sha’ul is actually referencing Genesis 3:16.

The vast majority of Bibles use the Masoretic translation of the Hebrew Bible for all “Old Testament” translations where the word “desire” is used instead of submission. However, the Masoretic Text was primarily copied, edited, and distributed by Jewish scholars known as the Masoretes between the 7th and 10th centuries A.D., with the oldest manuscript fragments dating from around the 9th century. With the letter to the Corinthians being published in 57 A.D., we know Sha’ul did not read from the Masoretic Text. Instead, the Septuagint, the ancient Greek translation of the Hebrew Bible, was widely used by both Hellenistic Jewish communities in the Diaspora (called “Greeks” cf. John 7:35) and the early Church of Believers in Yeshua, including writers of the Apostolic Scriptures, during the first century A.D.

Genesis 3:16 To the woman he said, “I will make a great increase of your hardship and your pregnancy, in distressing pain you will bring forth sons. Your [submission]^(LXX) will be to your man, and he will rule over you.”

The Septuagint uses an ancient Greek word ἀποστροφή apostrophe for the Hebrew word meaning “reversal,” “turning away,” or “change of direction,” is used in the Septuagint to translate Hebrew word תְּשׁוּקָה teshuqah (H8669) that convey similar meanings. The word “ἀποστροφή” appears in various contexts in the Septuagint, often signifying a turning of the heart towards or away from God, a change in course of action, or a reversal of fortune. Thus, the English translation of the Septuagint uses “submission” in the sense of turning one’s heart, or desire, to her husband.

It appears the ἀποστροφή apostrophe was no longer used by the 1st century A.D. since it is not used a single time in the Apostolic Scriptures. ὑποτάσσω hypotassō (G5293) is used in 1 Corinthians 14:34:

Submission – ὑποτάσσω hypotassō (G5293) literally means “to arrange under” and was a Greek military term meaning “to arrange [troop divisions] in a military fashion under the command of a leader”. In non-military use, it was “a voluntary attitude of giving in, cooperating, assuming responsibility, and carrying a burden”. The Hebrew equivalent of is הִכָּנַעְנָה hikana’anah which means to “surrender” in the sense of humbling oneself from the Hebrew word עָנָה ‘anah (H6031) which means “to be brought low” or “afflicted” (cf. Genesis 34:2; Exodus 10:3; Deuteronomy 8:2-3; Deuteronomy 21:14; Deuteronomy 22:24; Deuteronomy 22:29; Psalms 35:13).

Does the Torah command a woman learn from her husband at home?

Let the women be silent in the assemblies, for it has not been permitted for them to be talking except in submission, as the Torah also says, if they desire to learn anything. Let them ask their own husbands at home, for it is shameful for a wife to be talking in the assembly. – 1 Corinthians 14:34-35

Does Genesis 3:16 also command a woman to learn from her husband? Though it’s unclear whether Sha’ul teaches that both submission and learning from ones husband is a command from the Torah, the husband’s responsibility to do so is found in Genesis 3:16:

Genesis 3:16 To the woman he said, “I will make a great increase of your hardship and your pregnancy, in distressing pain you will bring forth sons. Your [submission]^(LXX) will be to your man, and he will rule over you.”

“And he will ruler over you” is “וְהוּא יִמְשָׁל־בָּךְ” which transliterates to vehu yimshol bach and literally transates to “And he (וְהוּא), he will rule (יִמְשָׁל) over you (בָּךְ)”. Specifically, rule is מָשַׁל mashal (H4910) which literally means to compare one thing to another in the sense of a rule of measurement, often a proverb or parable. For example, the Hebrew word for “Proverbs” is Sefer Mishlei (literally meaning “Book of Parables”) which contains guidance for living a wise, moral, and righteous life, in the form of proverbs and parables. מָשַׁל mashal is equivalent to the Greek word παραβολή parabolē (G3850) which is a concise and instructive saying, involving some likeness or comparison and having preceptive or admonitory force.

As it relates to a husband and wife, a husband’s responsibility is to teach his wife and provide guidance for living a wise, moral, and righteous life (cf. 1 Corinthians 14:34-35; 1 Timothy 2:11-15; Ephesians 5:22-28; Colossians 3:18; Titus 2:5; 1 Peter 3:1).

Does a husband have “dominion” over his wife?

Some Bible translations of Genesis 3:16, like the Holman Christian Standard Bible, use the word “dominate” instead of “rule” for the Hebrew word מָשַׁל mashal: “He said to the woman: I will intensify your labor pains; you will bear children in anguish. Your desire will be for your husband, yet he will dominate you.” This might be because the Greek word translated from the original Hebrew of Genesis 3:16 in the Septuagint is κυριεύω kyrieuō (G2961) which means to be lord of, to rule, have dominion over, or exercise influence upon another. However, it’s likely this word was used in the sense of exercising influence of a lord in a positive sense, not as a harsh ruler. Let’s look at a few verses from the Torah that demonstrate this.

Genesis 1:26-28 Elohim said, “[We will make]^(MTT) a man in our image, after our likeness. He will have dominion over the fish of the sea, and over the birds of the heavens, and over the livestock, [and over all the wild animals of the land],^(syr) and over every creeping that creeps on the land.” 27 Elohim created the man in his own image. In the image of Elohim he created him; male and female he created them. 28 Elohim blessed them, [saying],^(LXX) “Be fruitful, multiply, fill the land, and subdue it. Have dominion over the fish of the sea, over the birds of the heavens, and over the livestock, [and over all the wild animals of the land],^(syr) [and over all the souls that crawl]^(LXX) on the land.”

Here, we see the man was to have dominion over all animals in Genesis 1:26, then we see the male and female both were given dominion over the animals in Genesis 1:28. Interestingly, the Septuagint does not use the word κυριεύω kyrieuō here like it did for “rule” in Genesis 3:16. Instead, the Greek word here is ἄρχομαι archomai (G756) which means to be the first to do anything and in leadership means to be the first chief, leader, or ruler of something. The context here is eye-opening when one considers that the man and woman were, in fact, the very first to rule the animals.

How then can the man have dominion over his wife if they are both to have dominion over the animals? Some may argue that the man’s dominion came after the woman ate from the Tree of the Knowledge of Good and Evil. If this is so, why does the Septuagint use a different word for this new dominion the man was given? Furthermore, nowhere in the Torah does YHWH ever reiterate this dominion authority of the man to rule his wife with harshness. In fact, it’s the opposite.

Before we get into this type of dominating rulership, let’s look at the Hebrew word for “dominion” in Genesis 1:26. רָדָה radah (H7287) literally means “to spread a sheet” in order to cover a large area. When relating to dominion or rulership, רָדָה radah means “to rule” by spreading or walking out among ones subjects instead of remaining on the throne. This kind of רָדָה radah dominion would allow the ruler to micromanage and control every part, however small, of their kingdom. It’s much easier to rule with harshness with this kind of approach and could be why the Torah actually prohibits ruling with harshness in Leviticus 25:

Leviticus 25:42-53 For they are my servants, whom I brought out of the land of Egypt. They shall not be sold as slaves. You shall not rule (רָדָה radah) over him with harshness, but shall fear your Elohim…46 You may make them an inheritance for your sons after you, to hold for a possession. Of them you may take your slaves forever, but over your brothers the sons of Israel you shall not rule (רָדָה radah), one over another, with harshness…53 As a servant hired year by year shall he be with him. He shall not rule (רָדָה radah) with harshness over him in your sight.

If the Torah prohibits ruling with harshness over fellow Israelites or hired servants, what makes us think a husband is allowed to rule over his wife, his own flesh, with harshness? Because the Hebrew word רָדָה radah nor the Greek word ἄρχομαι archomai is ever used in the context of a husband’s dominion over his wife, this further suggests that a husband’s responsibility in “ruling” his wife is to teach her and provide guidance for living a wise, moral, and righteous life as the Hebrew word for rule in Genesis 3:16, מָשַׁל mashal, means.

Quietness vs. Silence

1 Timothy 2:9-15 In the same way, that women also adorn themselves in decent clothing, with modesty and propriety, not with braided hair, gold, pearls, or expensive clothing, 10 but with good works, which is appropriate for women professing the fear of Elohim. 11 Let a woman learn in quietness with full submission. 12 But I don’t permit a woman to teach, nor to exercise authority over a man, but to be in quietness. 13 For Adam was formed first, then Chavah. 14 Adam wasn’t deceived, but the woman, being deceived, has fallen into disobedience; 15 but she will be saved through her childbearing, if they continue in faith, love, and holiness with sobriety.

Many Bibles use the word “silence” instead of “quietness” in 1 Timothy 2 which may cause the reader to think it’s the same word as used for “silent” in 1 Corinthians 14. However, the word used in 1 Timothy 2 is ἡσυχία hēsychia (G2271) which means quietness or privacy as in a man or woman who stays at home doing their own work, and does not officiously meddle with the affairs of others. This word is used for men (cf. Acts 22:2; 2 Thessalonians 3:12) and women (1 Timothy 2:11-12).

Women were to “learn in quietness with full submission” and not permitted to “teach nor to exercise authority over a man, but to be in quietness.” In other words, the women were to be in privacy at home doing their own work and not officiously meddling with the affairs of others. This is significant because in 1 Timothy 5:11-14, Sha’ul instructs Timothy to refuse younger widows because they, “learn to be idle, going about from house to house. Not only idle, but also gossips and busybodies, saying things which they ought not.” A busybody (περίεργος periergos G4021) is a person busy about things of little value or importance and neglectful of important matters; especially busy about other folks’ affairs. A busybody is the opposite of quietness and must be used in the proper context if the discussion is around a woman not being able to speak.

A woman who teaches or exercises authority over a man opposes the creation order, “for Adam was formed first, then Chavah.” (cf. 1 Timothy 2:13) Also, as mentioned prior, the husband is to rule over his wife in the form of teaching her and provide guidance for living a wise, moral, and righteous life. (cf. Genesis 3:16)

Is a wife to obey her husband “in all things?”

There’s a common understanding in many circles that a husband can say whatever he wants to his wife and she must obey him in all things. Food hot and ready on the table when he gets home from work. The warm greeting and display of affection as soon as he crosses the threshold into the home after a long day’s work at the office. Intimacy in the bedroom whenever he wants it. That a wife can’t go visit her family or that person for whatever reasons he thinks. Either the husband has verbally communicated these orders to his wife, society has reinforced these tropes, or the church the family attends has confirmed this as a Biblical mandate.

But, is this what the Bible actually says? One verse that is often used to back this rhetoric is Ephesians 5:24 where it reads, “But as the congregation is submissive to Messiah, so let the wives also be to their husbands in all things (or everything)” The Greek phrase ἐν παντί en panti can be translated as “in every”, “in all”, or “completely”, but the word “thing” is actually not a Greek word. “Things” (or its equivalent) does not have a single, direct Greek root that translates to “things” in the way we understand it in English. It’s a concept that is translated from various Greek words depending on the context. Let’s look at the context:

Ephesians 5:22 Women, be submissive to your own husbands, as to the Master. 23 For the husband is the head of the woman, as Messiah also is the head of the assembly, being himself the savior of the body. 24 But as the assembly is submissive to Messiah, so let the women also be to their own husbands in all. 33…and let the woman see that she respects her husband.

The context of this verse is that a woman is submissive to her husband just as the assembly is submissive to Yeshua the Messiah. Does Yeshua give the assembly random commands with no foundation in the Word of Elohim? No. He does not. Instead, Yeshua states the following:

John 14:10 and 14 Do you not believe that I am in the Father, and the Father is in me? The words that I say to you I do not speak from myself; but the Father who lives in me does his works… He who does not love me does not keep my words. The word which you hear is not mine, but the Father’s who sent me.

A husband who gives his wife frivolous commands not rooted in the Word of Elohim and what the Bible actually says is a husband who is not submissive to his head, Yeshua the Messiah, since we know Yeshua is fully submissive to YHWH Elohim his father as 1 Corinthians 11:3 says, “But I would have you know that the head of every man is Messiah, and the head of the woman is man, and the head of Messiah is Elohim.” 

A housekeeper or a keeper of the house?

In English a housekeeper is a person employed to manage a household to perform cleaning and other domestic tasks. A person in charge of the home, who is not employed, is called a homemaker, a term for a housewife or a stay-at-mom. Is this the Biblical concept? Does Titus 2 use this terminology?

Titus 2:3-5 and that older women likewise be reverent in behavior, not slanderers nor enslaved to much wine, teachers of that which is good, 4 that they may train the young wives to love their husbands, to love their children, 5 to be sober minded, chaste, oikourgos (G3626), kind, being in submission to their own husbands, that the word of Elohim may not be blasphemed.

There are many translations of this Greek word οἰκουργός oikourgos (G3626) such as “housekeepers”, “workers at home”, “fulfilling their duties at home”, “manage their households”, or “busy at home”, but do these translations actually reflect the meaning of οἰκουργός oikourgos?

According to Strong’s Concordance (published in 1890):

The term “oikourgos” is used to describe someone who manages household affairs, particularly in the context of women who are responsible for the domestic sphere. It implies a role of stewardship and care within the home, emphasizing the importance of managing household duties and responsibilities. In the Greco-Roman world, the household was the basic unit of society, and the role of women as keepers of the home was highly valued. The household was not only a place of residence but also a center of economic activity, education, and religious practice. Women were expected to manage the home efficiently, ensuring the well-being of the family and the proper upbringing of children.

Because this word is only used once in the Bible (in Titus 2:5) we’re unable to compare its contextual usage in other passages of Scripture. However, we can look at the word οὖρος ouros which means to be a guard (to watch over in order to protect or control) or beware (to be cautious and alert to the dangers of). When adding the word οἶκος (oikos), meaning “house”, we can translate οἰκουργός oikourgos as a woman who watches over her household in order to protect or control it and/or a woman who is cautious and alert to the dangers of what can happen to her household.

In Nancy Piercey’s 2023 book, The Toxic  War on Masculinity: How Christianity Reconciles the Sexes, she writes:

Knowing how pre-industrial families functioned also casts new light on Titus 2:5, where Paul urges women to “be busy at home” or “workers at home” (NASB). This verse has sometimes been interpreted to mean that women should not be in paid employment—that the only proper role for a woman is to be a homemaker and her only proper work consists of domestic duties. But bear in mind that in a pre-industrial world, most people worked at home, on the farm or in a cottage industry. Typically, workshops were in one part of the house, while the family lived in another part. With a few exceptions, like sailors and soldiers, men as well as women were “workers at home.” There was nowhere else to work! The point of this verse, therefore, is not where women should work but rather that they should get to work—that they should not be idle but industrious.

Though a father can be the one that protects the family, it’s the wife who protects and guards the home. A housekeeper or a homemaker doesn’t reveal even a fraction of a wife’s importance in a home (see Proverbs 31:10-31).

Thus, Titus 2 could be accurately translated as such:

Is a woman “speaking” in the assembly the same as teaching?

1 Corinthians 14:26-35 What is it then, brothers? When you come together, each one of you has a psalm, has a teaching, has a revelation, has another language, or has an interpretation. Let all things be done to build each other up. 27 If anyone speaks in another language, let there be two, or at the most three, and in turn; and let one interpret. 28 But if there is no interpreter, let him keep silent in the assembly, and let him speak to himself and to Elohim. 29 Let two or three of the prophets speak, and let the others discern. 30 But if a revelation is made to another sitting by, let the first keep silent. 31 For you all can prophesy one by one, that all may learn and all may be exhorted. 32 The spirits of the prophets are subject to the prophets, 33 for Elohim is not an Elohim of confusion but of peace. As in all the assemblies of the holy ones, 34 let the women be silent in the assemblies, for it has not been permitted for them to speak except in submission, as the Torah also says. 35 If they desire to learn anything, let them ask their own husbands at home, for it is shameful for a wife to speak in the assembly.

By definition, speaking is not the same as teaching and the context of 1 Corinthians 14:26-35 is both men and women speaking in the assembly. A woman teaching or exercising authority over a man is prohibited in 1 Timothy 2:12 in a separate context and applies to both in the assembly and outside of it. As mentioned before, if a man desires to speak in another language (i.e. tongues) but there is no interpreter, he must shut up and keep silence. If a man was prophesying and a revelation was made to another sitting by, he would have to shut up and keep silent. Thus, the context suggests the woman is not permitted to speak in another language, even if there is an interpreter, nor is a woman permitted to prophesy in the assembly.

There is a caveat. 1 Corinthians 14:34 says, “Let the women be silent in the assemblies, for it has not been permitted for them to speak except in submission.” It appears this submission is mentioned in 1 Corinthians 11:2-16. Here Sha’ul teaches that, “every woman praying or prophesying with her head uncovered (or unveiled, depending on translation) dishonors her head. For it is one and the same thing as if she were shaved…For this cause the woman ought to have authority over her own head, because of the angels…Judge for yourselves. Is it appropriate that a woman pray to Elohim unveiled?…If anyone wants to be contentious about this, we have no other practice, nor do the assemblies of Elohim.” Though speaking in another language in the assembly without an interpreter is not directly mentioned, it appears a woman can pray or prophesy in the assembly if she has her head covered or veiled, demonstrating her submission to her husband. Prayer seems to be related to speaking in another language because Sha’ul mentions them together in 1 Corinthians 14:14-15; For if I pray in another language, my spirit prays, but my understanding is unfruitful. What should I do? I will pray with the spirit, and I will pray with the understanding also.

Teaching (διδαχή didachē G1322) means to instruct, inform, or communicate doctrine and knowledge to another. And, according to the Outline of Biblical Usage by Larry Pierce διδαχή didachē means, “to speak in the way of teaching, in distinction from other modes of speaking in public.” Apparently, praying and prophesying is not the same as teaching nor is this activity a usurping or exercising of authority over men since 1 Corinthians 11 permits prayer and prophecy in the assembly by women as long as their heads are covered or veiled to honor their husband as their head.

Final thoughts

Our current assembly structure is vastly different from the assembly gatherings we read about in the book of Acts and how Sha’ul describes their various activities in his letters such as prayer, singing of psalms, teachings, revelations, and speaking in other languages with interpreters among the assembly present.

A woman serving as head pastor of a church, or any similar role, is absolutely prohibited (cf. 1 Timothy 2:12) as she would be both be teaching and exercising the ultimate authority over an entire group of men, including her husband.

A woman giving her input in the assembly would likely depend on the context of this “input” and whether or not her head is covered or veiled if she is praying or prophesying. The assembly should be prudent in recognizing if a woman’s “input” is actually a teaching that instructs, informs, or communicates doctrine and knowledge to another. If so, it would be wise to let the woman finish and have the elders or leaders of that assembly speak to the husband and wife together and discuss the Scriptural prohibition of a woman teaching or exercising authority over men. This could reveal deeper issues of the husband not fulfilling his responsibility to teach his wife and provide guidance for living a wise, moral, and righteous life, as previously mentioned in this study.

These topics can be extremely divisive in today’s modern world of religious practices and as we seek to live out Biblical truth in our personal lives and the assembly, we must remember to, “Let all be done to build each other up,” (cf. 1 Corinthians 14:26) and “Whether therefore you eat or drink, or whatever you do, do all to the glory of Elohim. 32 Give no occasion for stumbling, whether to Jews, to Greeks, or to the assembly of Elohim.” (cf. 1 Corinthians 10:31-32)

Shalom in the name of Yeshua.

Other verses for study

Genesis 4:7 If you do well, won’t it be lifted up? If you don’t do well, sin crouches at the door. Its desire is for you (or, to you shall be his submission),^(LXX) but you are to rule (מָשַׁל mashal) over it.”

1 Peter 3:1-7 In the same way (cf. 1 Peter 2:18), wives, be in submission to your own husbands, so that, even if any don’t obey the Word, they may be won by the behavior of their wives without a word, 2 seeing your pure behavior in fear. 3 Let your beauty come not from the outward adorning of braiding your hair, and of wearing gold ornaments or of putting on fine clothing, 4 but from the hidden person of the heart, in the incorruptible adornment of a gentle and quiet spirit, which is very precious in God’s sight. 5 For this is how in the past the holy women who hoped in God also adorned themselves, being in submission to their own husbands. 6 So Sarah obeyed Abraham, calling him lord, whose children you now are if you do well and are not put in fear by any terror. 7 The husbands, in the same way, live with them according to knowledge, as to the weaker utensil in the feminine way,^{(gynaikeios G1134)} giving honor as also being joint heirs of the grace of life, that your prayers may not be hindered.

ἀσθενής asthenēs (G772) in 1 Peter 3:7 literally means “without vigor or strength” and is equivalent to the Hebrew רָפֶה rafeh (H7504) which means, “one weakened by illness or disease.” ἀσθενής asthenēs is sometimes translated to רַךְ raḵ in Hebrew (H7390) which is often translated as tender, soft, delicate, or weak (cf. Genesis 29:17; Numbers 13:18). When referenced to the “manner” or “way of women,” רַךְ raḵ means “the tenderness of the loins or reproductive organs.” σκεῦος skeuos (G4632) refers to a utensil or implement, especially for domestic or household use as opposed to a vessel which is a “hollow container, especially one used to hold liquid, such as a bowl or cask.”

The phrase “manner” or “way of women” is γυναικεῖος gynaikeios in Greek (G1134) and translated as “feminine” in the Septuagint (cf. Genesis 18:11; Leviticus 18:22; Deuteronomy 22:5). γυναικεῖος gynaikeiosis only used once in the Apostolic Scriptures (cf. 1 Peter 3:7).

Colossians 3:18 Women, be in submission to your husbands, as is fitting in the Master.

1 Timothy 5:11-15 But refuse younger widows, for when they have grown wanton against Messiah, they desire to marry, 12 having condemnation, because they have rejected their first pledge. 13 Besides, they also learn to be idle, going about from house to house. Not only idle, but also gossips and busybodies, saying things which they ought not. 14 I desire therefore that the younger widows marry, bear children, rule the household, and give no occasion to the adversary for insulting. 15 For already some have turned away after Satan.