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1 Corinthians 14 34-35 contains two controversial verses about women being silent in church. It's a passage often brought up in Christian circles when discussing women's church ministry, especially women preaching. However, these verses were probably added to the text later. In this video I explore why most scholars think these verses are an interpolation.
Should women remain silent in church? 1 Corinthians 14:34-35 Explained. Are Women Permitted to Speak in Church? What Does 1 Corinthians 14 Mean When It Says That Women Are to Keep Silent in the Church?
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In the video, I claimed that most scholars view these verses as a later addition. This claim comes from two sources:
1. Fitzmyer lists 20 different scholars who argue that it is an addition in his commentary, First Corinthians, 530 amzn.to/3AuU7U4
2. Phillip B. Payne's "Man and Woman" lists almost 60 different critical textual studies on the passage that come to this conclusion. (Chapter 14, footnote 39). amzn.to/3AwGW4Q
Additionally, The New Oxford Annotated Bible has this to say about 33b-36:
"Many scholars regard this passage as a later non-Pauline addition, because it disrupts the flow of the argument from v. 33a to v. 37; it contradicts the assumption of 11.5 that women will prat and prophesy in the assembly; it resembles the viewpoint of the Deutero-Pauline letters (see 1 Tim 2.9-15); it exhibits non-Pauline sentiments, e.g. v. 34b, as the law also says, and vv. 34-35 appear after 14.40 in some manuscripts."
You'll find Payne's comments on scribes adding marginal notes into the body text in one of his comments here: www.pbpayne.com/phils-new-art...
Payne cites evidence discussed in The Textual History of the Greek New Testament: Changing Views in Contemporary Research, ed. K. Wachtel and M. Holmes (Atlanta: SBL, 2011), page 58
Regarding the dating and spectral ink analysis of the Codex Vaticanus markings: www.researchgate.net/publicat...
Recently a blog post was published challenging the early dating of some of the markings, I will link that here: www.thetextofthegospels.com/2...
Payne and the sources he cites have thus far relied on analysis of the ink of the markings, they have also stated that they are awaiting further more advanced ink analysis which should provide more clarity on the question of dating the markings.
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More general sources:
Introduction to the issue by Payne: zondervanacademic.com/blog/wh...
Discussion of Codex Vaticanus: Philip B. Payne, “Fuldensis, Sigla for Variants in Vaticanus, and 1 Cor 14.34-5,” NTS 41 (1995) 240-50, 261.
A lengthy summary of the 3 views on Reddit: / 1_corinthians_143435_a...
Payne discusses m88: ww.linguistsoftware.com/Payne...
Scot McKnight article: www.patheos.com/blogs/jesuscr...
The alternative "quotation" view is argued by Kirk Macgregor, who also provides a list of other proponents of this view: www.cbeinternational.org/reso...
You'll find the traditional view argued in the commentaries of Brock/Wannenwetsch (2016), Ciampa/Rosner (2010), Garland (2003), Nash (2009), Perkins (2012), and Thiselton (2000) - However, my main criticism of these commentaries is that even several of the newer ones rely on quite dated arguments, and don't critically engage with the alternative views.
Topics:
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