Eric S. Weiss wrote:So: Does the word order seem to favor just AUQENTEIN pertaining to ANHR, with Paul thus not in this passage permitting a woman to teach [anyone] at all, but only to learn in quiet submission?
"I certainly do not grant authority to a woman to teach that she is the originator of man--rather she is not to cause a fuss.
The history of this word has been satisfactorily cleared up by P. Kretschmer, in Glotta iii. (1912), p. 289ff. He shows that αὐθέντης “murderer” is by haplology for αὐτοθέντης from θείνω, while αὐθέντης “master” (as in literary MGr) is from αὐτ-ἕντης (cf. συνέντης· συνεργός in Hesychius, root sen “accomplish,” ἀνύω).
I too have appreciated Ann's past contributions to the list. Unfortunately, however, she does have an agenda which is to remove perceived disabilities imposed upon women most particularly in Paul...
Mark Lightman wrote:Hi, Eric,
I do think that ἀνδρός is, according to the sense, the object of both verbs, in a case of what linguists call "gapping," which is very common in Greek.
Now for something completely different. Ann Nyland, in her Source New Testament, does something very strange with this verse:"I certainly do not grant authority to a woman to teach that she is the originator of man--rather she is not to cause a fuss.
Do you see what she is doing here? She is taking αὐθεντεῖν as indirect discourse after διδάσκειν. She has notes to justify this, as well as for her unusual renderings of αὐθεντεῖν and ἡσυχία.
Nyland was a member and sometime contributor to the old B-Greek. I think she is awesome, and would enjoy hearing from her on this and other topics. But if you have not seen her book, it is a remarkable example of the fact that Koine Greek, due to its ambiguity, is the perfect language if you want to make a text say something you want it to say.
Michael Abernathy wrote:Years ago I read an article (I can't remember which one) that argued that when the verb for permit is followed by two infinitives the second infinitive often states the purpose of the first infinitive. As I remember the author gave the example of Matthew 8:21 to substantiate his claim.
κύριε, ἐπίτρεψον μοι πρω̂τον ἀπελθει̂ν καὶ θάψαι τὸν πατέρα μου.
Lord, permit me first to go and to bury my father.
I haven't seen much else on this subject.but it appears to be a possibility.
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