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God demands holiness, faith and love, and self-control from all mankind. I don't understand in what point Apostle Paul have said this

Yet she will be saved through childbearing-if they continue in faith and love and holiness, with self-control (1 Timothy 2:15).

What about unmarried women?

Can anyone help me understand this verse?

  • σῴζω has many different meanings. For example, it is translated "made whole" in Luke 8:48, "And he said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace." (KJV) – Perry Webb Jul 8 '18 at 12:43
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    I have always understood that 'the child-bearing' is a reference to the incarnation of Jesus Christ. Verse 14 expresses the deception of woman and the transgression of man. But verse 15 encourages (any) woman to continue in faith and charity and holiness in the light of the coming into the world of Him who was born of woman. – Nigel J Jul 8 '18 at 12:53
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There is a problem with the English translations of this verse.

In the kJV it reads "they shall be saved in childbearing". The ASV says "saved through her child-bearing". The CEV says "will be saved by having children". And, the ERV says "will be saved in their work of having children".

Does anyone stop to think that these translations set up a different method of salvation for women than for men? Women then would not be saved through baptism into Christ (Acts 2:38; Mark 16:16), but through works of bearing children?

What about those women who are barren and cannot have children? Or, what about those women who never marry? They cannot be saved?

These questions should let us know that the translation is incorrect. Young's has translated it correctly.

"and she shall be saved through the child-bearing, if they remain in faith, and love, and sanctification, with sobriety." (YLT)

Is it not more clear? Which child-bearing? Hers, or "the"? It is confirmed in the Greek Interlinear transliterated as "dia tes teknogonias".

John 3:5-6.

"Jesus answered, Verily, verily I say unto thee, except that a man be born of water and of the Spirit, he cannot enter into the kingdom of God.

6 That which is born of the flesh, is [i]flesh: and that that is born of the Spirit, is spirit."

7 Marvel not that I said to thee, Ye must be born again." (GNV)

THE child-bearing is not of the flesh, but of the spirit. We all must be born again of the water and the spirit through baptism into Christ.

The verse is not speaking of a woman's act of child birth. That would make salvation of works. A woman is saved the same way a man is saved - through the birth of the water and the spirit.

"Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new." (2 Cor. 5:17, KJV)

"And that ye put on the new man, which after God is created in righteousness and true holiness." (Eph. 4:24, KJV)

"And have put on the new man, which is renewed in knowledge after the image of him that created him:" (Eph. 3:10, KJV)

There is a lot of delivery and birth language in the NT which is all symbolic of the birth of the church of Christ, and the birth of the new spirit of man in Christ. God does not separate women out from that salvation plan. Both men and women are co-heirs of the promise (Rom. 8:17; 1 Pet. 3:7).

  • Well stated! Ellicot also stated (in perfect agreement with this): See next answer – Mac's Musings Jul 8 '18 at 22:38
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Well stated! Ellicott also stated (in perfect agreement with this): "This is apparently the obvious meaning of the Apostle's words--all this lies on the surface--but beneath all this the reverent reader can hardly fail to see another and deeper reference (the presence of the article, "through the childbearing," gives us the clue)--"she shall be saved by THE childbearing" (the Incarnation) by the relation in which woman stood to the Messiah, in consequence of the primal prophecy that her seed (not man's) should bruise the serpent's head (Genesis 3:15), the peculiar function of her sex, from its relation to her Saviour, "shall be the medium of her salvation." "

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From a spiritual and prophetic perspective, the woman is symbolic of the church or congregations of believers, on this note, "childbearing" relates to Revelation 12:5. Every Christian believer has the potential of giving birth to the Christ seed (nature, character, function). This birth takes place in the soul.

A Christian believer can be literally single and literally barren but the soul can still spiritually give birth to the fruit of the spirit, be a High Priest and other Christlike character and functions.

In other words, a Christian should not remain at the level of a:

  • Foolish virgin (not enough anointing)

  • Wise virgin (Word and anointing but no birth of a Son)

  • Bride (Word, anointing, meets the bridegroom but no birth of a Son)

  • Wife (Word, anointing, marries the bridegroom but no birth of a Son)

  • The Mother becomes a spiritual Son (From the New Covenant perspective, we need to become the Sons of God who are led by the Holy Spirit because the Son gets the inheritance. This is our childbirth.)

Galatians 4:19 - Berean Study Bible- This is the Son we give birth to

"My children, for whom I am again in the pains of childbirth until Christ is formed in you."

Colossians 1:27 - Berean Study Bible - This is the Son we give birth to

"To whom God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Christ in you, the hope of glory."

This is the reason Tamar tricked Judah to give birth to a Son. Her actions were prophetic.

Deuteronomy 25:5-10 (NKJV) - Marriage Duty of the Surviving Brother

5 “If brothers dwell together, and one of them dies and has no son, the widow of the dead man shall not be married to a stranger outside the family; her husband’s brother shall go in to her, take her as his wife, and perform the duty of a husband’s brother to her. 6 And it shall be that the firstborn son which she bears will succeed to the name of his dead brother, that his name may not be blotted out of Israel. 7 But if the man does not want to take his brother’s wife, then let his brother’s wife go up to the gate to the elders, and say, ‘My husband’s brother refuses to raise up a name to his brother in Israel; he will not perform the duty of my husband’s brother.’ 8 Then the elders of his city shall call him and speak to him. But if he stands firm and says, ‘I do not want to take her,’ 9 then his brother’s wife shall come to him in the presence of the elders, remove his sandal from his foot, spit in his face, and answer and say, ‘So shall it be done to the man who will not build up his brother’s house.’ 10 And his name shall be called in Israel, ‘The house of him who had his sandal removed.’

In many instances, the NT apostles spoke in parables, similitudes, metaphors. They only expounded on the mysteries of the kingdom to mature believers (eyes to see, ears to hear, a heart to perceive the unseen realms). The apostles followed the patterns of the teachings of Jesus.

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    Hi Ken, welcome to the Biblical Hermeneutics site. There are some guidelines that you should be aware of. This site is an academic site interested in providing well researched and well reasoned answers to the questioners query. Therefore, our answers should not only cite scripture but also show from context and/or grammar why the reference supports your answer. For example, instead of just referencing Rev 12:5, it would have been better to quote it and then break down the context or grammar to show prove your point. Also, remember to specifically answer the exact question the questioner posed. – alb Aug 1 '18 at 22:13
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"Through childbearing" does not mean what seems at first glance. In this verse, "dia" (through) introduces a concessive, and the meaning is "even if she gives birth to the children she will be saved.".

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