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How do you reconcile 1 Tim 2 which says that a woman is not to teach a man and Acts 18:24-28 which is account of Priscilla and Aquila teaching a man, Apollos?

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Even though it ends in an "a" (which we think of as a feminine ending), Aquila was a man's name then. Priscilla was his wife. –  Frank Luke Mar 21 at 18:15
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Why do we need to? These are separate texts by separate authors. –  maj nem ɪz dæn Mar 23 at 2:13
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@Daи the question does not say anyone 'needs' to reconcile anything, it asks how they would be reconciled. Many folk assume that these texts are inspired and don't contradict each other: I don't see any reason why that viewpoint (or it's corollary) should not be welcomed here as long are the texts are respected either way. –  Jack Douglas Mar 24 at 10:07
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The most straight-forward answer to your very sensible question is that the author of Acts had a different view of this matter than the (pseudo-Pauline) author of 1 Timothy. –  fdb Mar 24 at 10:17
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@Daи I don't think I said the link is textual did I? The test is whether the question arises from the text and for someone reasonably versed in the texts, I think it does, from either side. Connections obvious to most folk don't need to be spelt out, so all necessary dots are connected. –  Jack Douglas Mar 26 at 12:54

2 Answers 2

How do you reconcile I Tim 2 saying that a woman is not to teach a man and the account of Priscilla and Aquila teaching Apollos who was a man?

The words used for "woman" and "man" may also be translated as "wife" and "husband" respectively. Thus, rather than Paul using such a broad brush forbidding a "woman" to teach a "man," his prohibition is for "wives" to teach their own "husbands."

This thought remains consistent with other passages of Scripture such as Ephesians 5:23-24 (AV) where we are told—

For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. 24 Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing.

With the wife being in submissions (subjection) to her own husband, he will have the rule over the doctrine she teaches.

Paul commended the ministry of Phebe, a woman who brought his epistle to the Christians in Rome (Romans 16:1,2). Phebe was a servant of the church at Cenchrea. "Servant" may refer to a deacon, which is a term that sometimes designated administrative responsibilities in the Early Church. In his epistles, however, Paul most often applied the term to any minister of God's Word, including himself (1 Corinthians 3:5; 2 Corinthians 3:6; 6:4; Ephesians 3:7; 6:21)(AV). He also called Phebe a "succorer" or "helper" of many (Romans 16:2); this term technically designated her as the church’s patron or sponsor, quite possibly the owner of the home in which the church at Cenchrea was meeting. This entitled her to a position of honor in the church.

Paul also acknowledged the ministry of prophetesses (1 Corinthians 11:5), following the Hebrew Bible (Exodus 15:20; Judges 4:4; 2 Kings 22:13,14) and early Christian practice (Acts 2:17,18; 21:9).

With the number of women commended by Paul in Romans 16 (eight or possibly nine) it is doubtful that Paul idea was to exclude women from ministry in general but instead to preclude them from usurping authority over their own husbands.

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The same reconciliation is made with Deborah in the Hebrew Bible, who was a judge of Israel, who prophesied under the authority of Barak the son of Abinoam, whose faith "conquered kingdoms" (Heb 11:32-33). That is, both Deborah and Barak sang the song of victory together (Ju 5:1-31). Priscilla taught in tandem and under the authority of her husband, Aquila. The New Testament never mentions the one without the mention of the other.

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@Joseph-Basically, I agree-but the OP's question is out of the NT-could you address that? –  Tau Mar 23 at 7:25
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@ Joseph I dont think the NT says anywhere that Priscilla was under Aquila's authority, nor Deborah under Barak's authority. Can you please provide proofs for your statement? –  tina Mar 24 at 12:17
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@tina - in Hebrew הֲלֹא indicates a rhetorical question or politeness. Deborah uses the word when addressing Barak (Ju 4:6 & Ju 4:16), which has the force of "please," and so she was not commanding Barak, but deferring in respect. Please see Biblical Hebrew Syntax (Winona Lake: Eisenbrauns, 1990), p. 684, fn. 48. Finally, she includes him among those who "led" Israel while excluding herself (Ju 5:9). Please see the lexicon discussion, ref. para (3), of פָּרַע here; she was among those who "followed." –  Joseph Mar 24 at 18:00

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