Silence
Section 1: Requirements for a doctrine
Is 34:16
Seek ye out of the book of the LORD, and read: no one of these shall fail, none shall want her mate: for my mouth it hath commanded, and his spirit it hath gathered them.
Is 28:10
For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:
In http://www.chabad.org/ a Jewish website, they translate this verse from Hebrew as:
Is 34:16 - Seek out of the Book of the Lord and read; not one of them is missing, one did not miss her friend, for My mouth it has commanded, and its breath it has gathered them.
(also visit http://biblehub.com/text/isaiah/34-16.htm for word to word analysis)
Which is very similar to KJV (but not NLT) hence proving that God’s scriptures have companion scriptures. If any verse does not have a companion scripture, then it might be a very specific instruction for a specific circumstance or person; not a general teaching. Please remember, I cannot confirm that Holy Spirit is speaking through me. So, use this as entertainment material or supporting evidence.
Section 2: Silence
People claim that the verses in 1 Corinthians 14:34,35 asking women to be silent in the churches are to be followed. I take the position that Paul is quoting a letter sent to him by members of Corinthian church and replying to it. The key is the use of the Greek word 'eta' in verse 36. KJV translates it as 'What?' We can also translate it as 'Nonsense'. Please read below to better understand this position.
Part 1: Silence in Old Testament
I could not find any verses commanding women to be silent in the Old Testament
Part 2: Paul’s view
Just three chapters earlier, 1 Cor. 11:5 speaks of women praying and prophesying.
Paul tells them that they need to do it covering their head. He cannot contradict himself in three chapters. Hence, it is possible that we need to look deeper and the meaning is not as it is presented in most translations.
Part 3: Quoting a previous comment
Interesting fact is the use of the phrase ‘as also saith the law’. There is no law in the Old Testament or in the New Testament that says this. The only law that states this is the law of Talmundic religion which Jesus rebuked by saying ‘..you made the commandment of God of none effect by your traditions. - Mat. 15:6’
What is to be remembered is that Paul is answering questions raised by the Corinthians. He puts forward their questions and comments and then gives his reply. This is found throughout the epistle. The link https://www.oxfordbiblechurch.co.uk/index.php/bible-commentary/new-testament/1-corinthians/2530-1-corinthians-14-34-35-should-women-be-silent-in-church gives a good description. A passage from the link is pasted below:
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Paul's letters are written in response church situations. 1Corinthians is the most responsive of them all.Paul had received reports about what was going on (1:11, 5:1, 6:1,8), and the church had sent a letter to Paul with many questions (7:1,8,10,12,25; 8:1,4; 12:1; 16:1). There was disunity (1:10-12,3:3). In particular there were 2 groups of people saved from different backgrounds disputing -Jews who tended toward legalism, and Greeks who tended toward license. Paul goes through the issues and questions raised one by one.
Examples of when Paul is clearly responding to what one group has said are 6:15-20 (Greeks); 9:1-11; 11:1-16 (Jews) and 15:12,35,36.
Sometimes he refers what they are saying and then he answers them -e.g.1Cor 4:8: 'You are already full! You are already rich! You have reigned as kings without us.' (this is what some of them had claimed) --'and indeed I wish you did reign, that we might also reign with you.' (Paul's answer -see also 4:10)
Sometimes he even quotes what they say and then answers them. The problem is that there are no punctuation or quote marks in the Greek and the translators often miss them out.
Some examples of this, are when he responds to the 'loose' Greeks as in 6:12,13:
(You say) 'All things are lawful for me.'
(I Paul) say: 'but all things are not helpful.'
(You say) 'All things are lawful for me.'
(I Paul) say: 'but I will not be brought under the power of any.'
(You say) 'Food is for the stomach and the stomach for foods.'
(I Paul) say: 'but God will destroy both it and them.'
We see the same in 10:23,24.
In questions about idols Paul challenges those who pride themselves in their knowledge but who do not hold it in love. (8:1-3) 8:4: 'We know that -'an idol is nothing in the world and that there is but one God'(again he quotes their words (their knowledge) before he answers as confirmed in v10,11.
Other examples are when he responds to the 'legalistic Jews', 7:1:
'Now concerning what you wrote to me,
(some of you said) 'It is good for a man not to touch a woman.'
(But I Paul say) 'Nevertheless because of sexual immorality, let each man have his own wife...'
Now we can understand what is happening in 1Cor 14:34,35.
Paul is quoting what some Jewish converts to Christ, had written in a letter to Paul, complaining about women being involved in church services. Although they were saved they were used to male-dominated synagogue- worship and so found the equality of women in church life hard to take.
They were saying: 'Paul, these women are prophesying, praying out loud, speaking in tongues. The Oral law says it's shameful for a woman to speak in public. Tell them to shut-up!'
So as Paul is teaching on every member participating in church services, it is the natural place for him to deal with their objection. So he quotes what they say: 'Let your women keep silent in the churches, for it is not permitted for them to speak; but they are commanded to be under obedience, as the law also says. And if they want to learn something, let them ask their own husbands at home, for it is shameful for women to speak in church' (v34,35)
Then he answers them:'What, came the word of God out from you? or came it to you only? If any think himself a prophet, or spiritual, let him acknowledge that the things I write to you (not the Talmud) are the commandments of the Lord (the true authority) But if any (choose to be) be ignorant, let him be ignorant.' (v36-38) Paul replies by asserting his apostolic authority above the Talmud.
This also explains why these verses come out of the blue, interrupting the flow of thought, which is picked up again in v39,40: 'Therefore brethren,covet to prophesy and do not forbid to speak with tongues.'
The placement of v34,35 in the passage as a clear interruption and marked contrast to what Paul is teaching, serves to separate them from Paul's own views.
We conclude that Paul isn't silencing women, rather the opposite!
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Jesus and Paul praised many women. “And I commend you to Phoebe our sister -- being a ministrant of the assembly that is in Cenchrea--that ye may receive her in the Lord, as doth become saints, and may assist her in whatever matter she may have need of you -- for she also became a leader of many, and of myself.” Romans 16:1-2 YLT
Part 4: Rhetorical eta ‘η’ in Greek manuscripts
Greeks use a symbol (η) indicating refutation of the previous passage. This is used many times by Paul to show that the previous statement is false and gives his opinion after it. In English translations it should be translated as ‘Nonsense!’. For example, 1 Cor. 6:1,2 - "If any of you has a dispute with another, dare he take it before the ungodly for judgment instead of before the saints? (η Nonsense!) Do you not know that the saints will judge the world? And if you are to judge the world, are you not competent to judge trivial cases?"
The link http://metacrock.blogspot.co.uk/2010/01/did-paul-silence-women-power-of.html has a good passage which is pasted below:
---------------------------------------------------------------------------------------------------------------------------------------------------------
On page 248, Bilezikian writes, "It is worth noting that in 1 Corinthians more than in any of his other Epistles, Paul uses the ‘η’ particle to introduce rebuttals to statements preceding it. As a conjunction, ‘η’ appears in Paul's Epistles in a variety of uses. But the list below points to a predilection for a particular use of ‘η’ which is characteristic mainly of 1 Corinthians…..
1 Cor. 6:7-9…
1 Cor. 6:15-20…
1 Cor. 9:5-10…
1 Cor. 10:21-22…
1 Cor. 11:13-14--"Judge for yourselves: Is it proper for a woman to pray to God with her head unveiled? (‘η’ Nonsense!) Does not the very nature of things teach you that if a man has long hair, it is a disgrace to him, but that if a woman has long hair, it is her glory? For long hair is given to her as a covering."
1 Cor. 14:34-38--"'As in all the congregations of the saints, let the women remain silent in the churches. They are not allowed to speak, but must be in submission, as the Law also says. If they want to learn anything, let them ask their own husbands at home; for it is disgraceful for a woman to speak in the church.' (‘η’ Nonsense!) Did the word of God originate with you? (‘η’ Nonsense!) Has it reached only you? If anybody thinks he is a 'prophet' or 'spiritual,' let him acknowledge that what I am writing to you is the Lord's command. If he ignores this, he himself will be ignored."
Bilezikian notes that in each of the cases above, there is the same pattern. First Paul cites a declarative statement containing some element of incongruity or asks a rhetorical question, then introduces his counterstatement in the form of a question introduced by the particle ‘η’, expressing his disapproval of the prior statement. For scholarship regarding the rhetorical usage of ‘η’, Bilezikian also refers readers to Daniel W. Odell-Scott, "Let the Women Speak in Church: An Egalitarian Interpretation of 1 Cor. 14:33b-36," Biblical Theology Bulletin 13 (July 1983): 90-93.
There is an even more simple translation technique that will get the point across without changing a single word:
1Cr 14:34 "the women should keep silence in the churches. For they are not permitted to speak, but should be subordinate, as even the law says. 1Cr 14:35 If there is anything they desire to know, let them ask their husbands at home. For it is shameful for a woman to speak in church."
1Cr 14:36 What! Did the word of God originate with you or are you the only ones it has reached?
(The use of Quotation marks is all it takes).
Some Syriac manuscripts have been found with the quotation marks in them. I do not have time to check whether they are found in 1 Cor 14.
I checked in mGNT and it uses ‘ἢ’ at the end of sentence 1 Cor 14:34,35; showing that it was a quotation which Paul refutes. [KJV uses ‘What?’ in verse 36 but NLT uses ‘Or’ which is same as google translate, which gives as the translation for both ‘ἡ’ and ‘ἢ’ as ‘or’.]
The problem with this statement is that ‘ἢ’ is also used in 1 Cor. 14:19. Some Greek scholars include the regular ‘η’, ‘ἡ’ and ‘ἢ’, shown differently in the Greek text, mGMT, as the same and make a lot of confusion. KJV uses ‘What?’ in some places but not in others.
Part 5: Mathematical logic or Chiastic Structures
An argument states that Paul uses structures in his letters and centres of his structures carry the main point and arguments for and against before and after it. This sort of structure is good for refuting arguments and is routinely used in mathematics and in debates.
The webpage http://newtestamentresearch.com/NT%20Research-Mk%202/1_corinthians_chiastic_structures.htm gives a good technical description of it. A simpler one is mentioned in the webpage https://2hold.wordpress.com/2012/04/02/pauls-missing-double-bunk-in-1-corinthians-1436/ and a passage is pasted below:
1 Cor 14 Chiasm (Color coded parallel structure, key part is in center)
Concept A in verse 26: All believers can have a verbal contribution
–Concept B in verse 27-28: Tongues – be silent if no interpreter
Concept C in verse 29-33a Prophesy – be silent if another speaks
——-Concept D in verse 33b-35: Legalists: “Women be silent”
——-Concept D’ in verse 36-38: Paul: “Bunk! Bunk! Women can speak”
—-Concept C’ in verse 39a: Prophesy – desire to prophesy
–Concept B’ in verse 39b: Tongues – do not forbid
Concept A’ in verse 40: All things done decently and in order
By reverse engineering the whole pericope, one can hopefully see that the problem was chaos in the Corinthian church as too many speaking at the same time. Some legalists proposed doing what the synagogues did, namely keep women quiet; this reduces the potential speakers by half. Paul will have none of that, but he does give guidelines so things will be done in order.
Note that Paul uses the same word (sigao/silence) as the legalists used, but in an appropriate way. The underlined All in the A-A’ pairing shows the paired concept. As there are no quote marks in Koine Greek (they were not invented yet), quotes are determined by the translator based on context. The people at Corinth would recognize the quote, but it is more challenging for us today, which is why recognizing the 2 eta’s in 1 Cor 14:36 as expletives of repudiation are so important. The closest English term would be “Pfffft!” but I translate it as “Bunk!” to make it more pronounceable, other expletives like “Garbage!”, “Nonsense!” or similar are also possible. Paul uses this term many times in 1 Cor, it is as if he was speaking to the congregation, recall that most could not read so the letter would be read aloud to the congregation.
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This puts the whole section in another perspective.
Part 6: Silence or peace
This teaching also does not have supporting witness verses. The chiastic structure theory is also very appealing and seems logical, but can we interpret scripture in that manner? This could be a probable reason but cannot be used as conclusive for either argument. The important command is to have peace in the church and not confusion. From the Greek text using rhetorical eta ‘η’ and contradicting verses (1 Cor. 11:5, Gal. 3:28) we can confidently say that in these verses Paul is not commanding women to stay totally silent in churches but quoting another person and then refuting them.
Conclusion
In conclusion, with my present level of knowledge, as stated in previously, I am very much convinced that the verses stating that women must keep silent is a quote by someone else that re-writes and refutes.
Not surprisingly Holy Spirit writes through Peter, that Pauls epistles have “… some things hard to be understood, which they that are unlearned and unstable wrest…” (2 Pet. 3:16)
This brings us back to the Page 1 of this document. We need at least two scripture references to establish something as a teaching. If there are no supporting verses, then that teaching needs further investigation before we accept it completely. (A famous example where we neglect command for lack of supporting scripture is Paul’s command to get his coat in 2 Tim 4:13.)
Is 34:16
Seek ye out of the book of the LORD, and read: no one of these shall fail, none shall want her mate: for my mouth it hath commanded, and his spirit it hath gathered them.
Is 28:10
For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:
In http://www.chabad.org/ a Jewish website, they translate this verse from Hebrew as:
Is 34:16 - Seek out of the Book of the Lord and read; not one of them is missing, one did not miss her friend, for My mouth it has commanded, and its breath it has gathered them.
(also visit http://biblehub.com/text/isaiah/34-16.htm for word to word analysis)
Which is very similar to KJV (but not NLT) hence proving that God’s scriptures have companion scriptures. If any verse does not have a companion scripture, then it might be a very specific instruction for a specific circumstance or person; not a general teaching. Please remember, I cannot confirm that Holy Spirit is speaking through me. So, use this as entertainment material or supporting evidence.
Section 2: Silence
People claim that the verses in 1 Corinthians 14:34,35 asking women to be silent in the churches are to be followed. I take the position that Paul is quoting a letter sent to him by members of Corinthian church and replying to it. The key is the use of the Greek word 'eta' in verse 36. KJV translates it as 'What?' We can also translate it as 'Nonsense'. Please read below to better understand this position.
Part 1: Silence in Old Testament
I could not find any verses commanding women to be silent in the Old Testament
Part 2: Paul’s view
Just three chapters earlier, 1 Cor. 11:5 speaks of women praying and prophesying.
Paul tells them that they need to do it covering their head. He cannot contradict himself in three chapters. Hence, it is possible that we need to look deeper and the meaning is not as it is presented in most translations.
Part 3: Quoting a previous comment
Interesting fact is the use of the phrase ‘as also saith the law’. There is no law in the Old Testament or in the New Testament that says this. The only law that states this is the law of Talmundic religion which Jesus rebuked by saying ‘..you made the commandment of God of none effect by your traditions. - Mat. 15:6’
What is to be remembered is that Paul is answering questions raised by the Corinthians. He puts forward their questions and comments and then gives his reply. This is found throughout the epistle. The link https://www.oxfordbiblechurch.co.uk/index.php/bible-commentary/new-testament/1-corinthians/2530-1-corinthians-14-34-35-should-women-be-silent-in-church gives a good description. A passage from the link is pasted below:
---------------------------------------------------------------------------------------------------------------------------------------------------------
Paul's letters are written in response church situations. 1Corinthians is the most responsive of them all.Paul had received reports about what was going on (1:11, 5:1, 6:1,8), and the church had sent a letter to Paul with many questions (7:1,8,10,12,25; 8:1,4; 12:1; 16:1). There was disunity (1:10-12,3:3). In particular there were 2 groups of people saved from different backgrounds disputing -Jews who tended toward legalism, and Greeks who tended toward license. Paul goes through the issues and questions raised one by one.
Examples of when Paul is clearly responding to what one group has said are 6:15-20 (Greeks); 9:1-11; 11:1-16 (Jews) and 15:12,35,36.
Sometimes he refers what they are saying and then he answers them -e.g.1Cor 4:8: 'You are already full! You are already rich! You have reigned as kings without us.' (this is what some of them had claimed) --'and indeed I wish you did reign, that we might also reign with you.' (Paul's answer -see also 4:10)
Sometimes he even quotes what they say and then answers them. The problem is that there are no punctuation or quote marks in the Greek and the translators often miss them out.
Some examples of this, are when he responds to the 'loose' Greeks as in 6:12,13:
(You say) 'All things are lawful for me.'
(I Paul) say: 'but all things are not helpful.'
(You say) 'All things are lawful for me.'
(I Paul) say: 'but I will not be brought under the power of any.'
(You say) 'Food is for the stomach and the stomach for foods.'
(I Paul) say: 'but God will destroy both it and them.'
We see the same in 10:23,24.
In questions about idols Paul challenges those who pride themselves in their knowledge but who do not hold it in love. (8:1-3) 8:4: 'We know that -'an idol is nothing in the world and that there is but one God'(again he quotes their words (their knowledge) before he answers as confirmed in v10,11.
Other examples are when he responds to the 'legalistic Jews', 7:1:
'Now concerning what you wrote to me,
(some of you said) 'It is good for a man not to touch a woman.'
(But I Paul say) 'Nevertheless because of sexual immorality, let each man have his own wife...'
Now we can understand what is happening in 1Cor 14:34,35.
Paul is quoting what some Jewish converts to Christ, had written in a letter to Paul, complaining about women being involved in church services. Although they were saved they were used to male-dominated synagogue- worship and so found the equality of women in church life hard to take.
They were saying: 'Paul, these women are prophesying, praying out loud, speaking in tongues. The Oral law says it's shameful for a woman to speak in public. Tell them to shut-up!'
So as Paul is teaching on every member participating in church services, it is the natural place for him to deal with their objection. So he quotes what they say: 'Let your women keep silent in the churches, for it is not permitted for them to speak; but they are commanded to be under obedience, as the law also says. And if they want to learn something, let them ask their own husbands at home, for it is shameful for women to speak in church' (v34,35)
Then he answers them:'What, came the word of God out from you? or came it to you only? If any think himself a prophet, or spiritual, let him acknowledge that the things I write to you (not the Talmud) are the commandments of the Lord (the true authority) But if any (choose to be) be ignorant, let him be ignorant.' (v36-38) Paul replies by asserting his apostolic authority above the Talmud.
This also explains why these verses come out of the blue, interrupting the flow of thought, which is picked up again in v39,40: 'Therefore brethren,covet to prophesy and do not forbid to speak with tongues.'
The placement of v34,35 in the passage as a clear interruption and marked contrast to what Paul is teaching, serves to separate them from Paul's own views.
We conclude that Paul isn't silencing women, rather the opposite!
---------------------------------------------------------------------------------------------------------------------------------------------------------
Jesus and Paul praised many women. “And I commend you to Phoebe our sister -- being a ministrant of the assembly that is in Cenchrea--that ye may receive her in the Lord, as doth become saints, and may assist her in whatever matter she may have need of you -- for she also became a leader of many, and of myself.” Romans 16:1-2 YLT
Part 4: Rhetorical eta ‘η’ in Greek manuscripts
Greeks use a symbol (η) indicating refutation of the previous passage. This is used many times by Paul to show that the previous statement is false and gives his opinion after it. In English translations it should be translated as ‘Nonsense!’. For example, 1 Cor. 6:1,2 - "If any of you has a dispute with another, dare he take it before the ungodly for judgment instead of before the saints? (η Nonsense!) Do you not know that the saints will judge the world? And if you are to judge the world, are you not competent to judge trivial cases?"
The link http://metacrock.blogspot.co.uk/2010/01/did-paul-silence-women-power-of.html has a good passage which is pasted below:
---------------------------------------------------------------------------------------------------------------------------------------------------------
On page 248, Bilezikian writes, "It is worth noting that in 1 Corinthians more than in any of his other Epistles, Paul uses the ‘η’ particle to introduce rebuttals to statements preceding it. As a conjunction, ‘η’ appears in Paul's Epistles in a variety of uses. But the list below points to a predilection for a particular use of ‘η’ which is characteristic mainly of 1 Corinthians…..
1 Cor. 6:7-9…
1 Cor. 6:15-20…
1 Cor. 9:5-10…
1 Cor. 10:21-22…
1 Cor. 11:13-14--"Judge for yourselves: Is it proper for a woman to pray to God with her head unveiled? (‘η’ Nonsense!) Does not the very nature of things teach you that if a man has long hair, it is a disgrace to him, but that if a woman has long hair, it is her glory? For long hair is given to her as a covering."
1 Cor. 14:34-38--"'As in all the congregations of the saints, let the women remain silent in the churches. They are not allowed to speak, but must be in submission, as the Law also says. If they want to learn anything, let them ask their own husbands at home; for it is disgraceful for a woman to speak in the church.' (‘η’ Nonsense!) Did the word of God originate with you? (‘η’ Nonsense!) Has it reached only you? If anybody thinks he is a 'prophet' or 'spiritual,' let him acknowledge that what I am writing to you is the Lord's command. If he ignores this, he himself will be ignored."
Bilezikian notes that in each of the cases above, there is the same pattern. First Paul cites a declarative statement containing some element of incongruity or asks a rhetorical question, then introduces his counterstatement in the form of a question introduced by the particle ‘η’, expressing his disapproval of the prior statement. For scholarship regarding the rhetorical usage of ‘η’, Bilezikian also refers readers to Daniel W. Odell-Scott, "Let the Women Speak in Church: An Egalitarian Interpretation of 1 Cor. 14:33b-36," Biblical Theology Bulletin 13 (July 1983): 90-93.
There is an even more simple translation technique that will get the point across without changing a single word:
1Cr 14:34 "the women should keep silence in the churches. For they are not permitted to speak, but should be subordinate, as even the law says. 1Cr 14:35 If there is anything they desire to know, let them ask their husbands at home. For it is shameful for a woman to speak in church."
1Cr 14:36 What! Did the word of God originate with you or are you the only ones it has reached?
(The use of Quotation marks is all it takes).
Some Syriac manuscripts have been found with the quotation marks in them. I do not have time to check whether they are found in 1 Cor 14.
I checked in mGNT and it uses ‘ἢ’ at the end of sentence 1 Cor 14:34,35; showing that it was a quotation which Paul refutes. [KJV uses ‘What?’ in verse 36 but NLT uses ‘Or’ which is same as google translate, which gives as the translation for both ‘ἡ’ and ‘ἢ’ as ‘or’.]
The problem with this statement is that ‘ἢ’ is also used in 1 Cor. 14:19. Some Greek scholars include the regular ‘η’, ‘ἡ’ and ‘ἢ’, shown differently in the Greek text, mGMT, as the same and make a lot of confusion. KJV uses ‘What?’ in some places but not in others.
Part 5: Mathematical logic or Chiastic Structures
An argument states that Paul uses structures in his letters and centres of his structures carry the main point and arguments for and against before and after it. This sort of structure is good for refuting arguments and is routinely used in mathematics and in debates.
The webpage http://newtestamentresearch.com/NT%20Research-Mk%202/1_corinthians_chiastic_structures.htm gives a good technical description of it. A simpler one is mentioned in the webpage https://2hold.wordpress.com/2012/04/02/pauls-missing-double-bunk-in-1-corinthians-1436/ and a passage is pasted below:
1 Cor 14 Chiasm (Color coded parallel structure, key part is in center)
Concept A in verse 26: All believers can have a verbal contribution
–Concept B in verse 27-28: Tongues – be silent if no interpreter
Concept C in verse 29-33a Prophesy – be silent if another speaks
——-Concept D in verse 33b-35: Legalists: “Women be silent”
——-Concept D’ in verse 36-38: Paul: “Bunk! Bunk! Women can speak”
—-Concept C’ in verse 39a: Prophesy – desire to prophesy
–Concept B’ in verse 39b: Tongues – do not forbid
Concept A’ in verse 40: All things done decently and in order
By reverse engineering the whole pericope, one can hopefully see that the problem was chaos in the Corinthian church as too many speaking at the same time. Some legalists proposed doing what the synagogues did, namely keep women quiet; this reduces the potential speakers by half. Paul will have none of that, but he does give guidelines so things will be done in order.
Note that Paul uses the same word (sigao/silence) as the legalists used, but in an appropriate way. The underlined All in the A-A’ pairing shows the paired concept. As there are no quote marks in Koine Greek (they were not invented yet), quotes are determined by the translator based on context. The people at Corinth would recognize the quote, but it is more challenging for us today, which is why recognizing the 2 eta’s in 1 Cor 14:36 as expletives of repudiation are so important. The closest English term would be “Pfffft!” but I translate it as “Bunk!” to make it more pronounceable, other expletives like “Garbage!”, “Nonsense!” or similar are also possible. Paul uses this term many times in 1 Cor, it is as if he was speaking to the congregation, recall that most could not read so the letter would be read aloud to the congregation.
---------------------------------------------------------------------------------------------------------------------------------------------------------
This puts the whole section in another perspective.
Part 6: Silence or peace
This teaching also does not have supporting witness verses. The chiastic structure theory is also very appealing and seems logical, but can we interpret scripture in that manner? This could be a probable reason but cannot be used as conclusive for either argument. The important command is to have peace in the church and not confusion. From the Greek text using rhetorical eta ‘η’ and contradicting verses (1 Cor. 11:5, Gal. 3:28) we can confidently say that in these verses Paul is not commanding women to stay totally silent in churches but quoting another person and then refuting them.
Conclusion
In conclusion, with my present level of knowledge, as stated in previously, I am very much convinced that the verses stating that women must keep silent is a quote by someone else that re-writes and refutes.
Not surprisingly Holy Spirit writes through Peter, that Pauls epistles have “… some things hard to be understood, which they that are unlearned and unstable wrest…” (2 Pet. 3:16)
This brings us back to the Page 1 of this document. We need at least two scripture references to establish something as a teaching. If there are no supporting verses, then that teaching needs further investigation before we accept it completely. (A famous example where we neglect command for lack of supporting scripture is Paul’s command to get his coat in 2 Tim 4:13.)