1 Corinthians 14:34

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{{Verses in 1 Corinthians 14}}
{{Verses in 1 Corinthians 14}}
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* '''[[1 Corinthians 14:34 Greek NT: Beza's Textus Receptus (1598)|ΠΡΟΣ ΚΟΡΙΝΘΙΟΥΣ Α΄ 14:34]]'''  
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* '''[[1 Corinthians 14:34 Greek NT: Beza's Textus Receptus (1598)|ΠΡΟΣ ΚΟΡΙΝΘΙΟΥΣ Α΄ 14:34]]''' [[3588|Αἱ]] [[1135|γυναῖκες]] [[5216|ὑμῶν]] [[1722|ἐν]] [[3588|ταῖς]] [[1577|ἐκκλησίαις]] [[4601|σιγάτωσαν·]] [[3756|οὐ]] [[1063|γὰρ]] [[2010|ἐπιτέτραπται]] [[846|αὐταῖς]] [[2980|λαλεῖν,]] [[235|ἀλλ’]] [[5293|ὑποτάσσεσθαι,]] [[2531|καθὼς]] [[2532|καὶ]] [[3588|ὁ]] [[3551|νόμος]] [[3004|λέγει.]]
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{{Textus Receptus 1598 Footer}}
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{{King James Version Pure Cambridge Edition Footer}}
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*'''[[1 Corinthians 14:34 (TRV)|1 Corinthians 14:34]]'''  
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*'''[[1 Corinthians 14:34 (TRV)|1 Corinthians 14:34]]''' Let your women keep silent in the churches, because they are not permitted to speak; but they are commanded to be submissive, as the law also says.
{{Progressive King James Version}}
{{Progressive King James Version}}

Revision as of 11:40, 5 January 2017

Template:Verses in 1 Corinthians 14

(Textus Receptus, Novum Testamentum, Theodore Beza, 5th major edition. Geneva. 1598)

  • 1 Corinthians 14:34 Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law.

(King James Version, Pure Cambridge Edition 1900)

  • 1 Corinthians 14:34 Let your women keep silent in the churches, because they are not permitted to speak; but they are commanded to be submissive, as the law also says.

(King James Version 2016 Edition, 2016)

Contents

Interlinear

Commentary

Greek

Textus Receptus

See Also 1 Corinthians 14:34 Complutensian Polyglot 1514

Desiderius Erasmus

Colinæus

Stephanus (Robert Estienne)

Theodore Beza

See Also 1 Corinthians 14:34 Beza 1598 (Beza)

  • 1604 (Beza Octavo 5th)

Elzevir

Scholz

Scrivener

  • 1894 (? ????? ???T???)

Other Greek

  • 1857 (Tregelles' Greek New Testament)
  • (Tischendorf 8th Ed.)
  • 1881 (Westcott & Hort)
  • (Greek orthodox Church)

Anglo Saxon Translations

  • 1000 (Anglo-Saxon Gospels Manuscript 140, Corpus Christi College by Aelfric)
  • 1200 (Anglo-Saxon Gospels Hatton Manuscript 38, Bodleian Library by unknown author)

English Translations

  • 1535 (Coverdale Bible)
  • 1745 (Mr. Whiston's Primitive New Testament)
  • 1770 (Worsley Version by John Worsley)
  • 1790 (Wesley Version by John Wesley)
  • 1795 (A Translation of the New Testament from the Original Greek by Thomas Haweis)
  • 1835 (Living Oracles by Alexander Campbell)
  • 1851 (Murdock Translation)
  • 1865 (The New Testament of Our Lord and Savior Jesus Christ 1865 by American Bible Union)
  • 1869 (Noyes Translation by George Noyes)
  • 1885 (Revised Version also called English Revised Version - Charles Ellicott editor)
  • 1902 (The Emphasised Bible Rotherham Version)
  • 1902 (Translation of the New Testament from the Original Greek by William Godbey)
  • 1904 (Twentieth Century New Testament by Ernest Malan and Mary Higgs)
  • 1911 (Syrus Scofield)
  • 1912 (Weymouth New Testament)
  • 1918 (The New Testament Translated from the Sinaitic Manuscript by Henry Anderson)
  • 1923 (Edgar Goodspeed)

Foreign Language Versions

Arabic

  • لتصمت نساؤكم في الكنائس لانه ليس مأذونا لهنّ ان يتكلمن بل يخضعن كما يقول الناموس ايضا. (Arabic Smith & Van Dyke)

Aramaic

  • (Aramaic Peshitta)

Basque

  • Çuen emazteac Elicetan ichilic beude: ecen etzaye permettitzen minçatzera: baina bire suiet, Legueac-ere erraiten duen beçala.

Bulgarian

  • 1940 (Bulgarian Bible)

Chinese

  • 1 妇 女 在 会 中 要 闭 口 不 言 ， 像 在 圣 徒 的 众 教 会 一 样 ， 因 为 不 准 他 们 说 话 。 他 们 总 要 顺 服 ， 正 如 律 法 所 说 的 。 (Chinese Union Version (Simplified))
  • 1 婦 女 在 會 中 要 閉 口 不 言 ， 像 在 聖 徒 的 眾 教 會 一 樣 ， 因 為 不 准 他 們 說 話 。 他 們 總 要 順 服 ， 正 如 律 法 所 說 的 。 (Chinese Union Version (Traditional))

French

  • Que vos femmes se taisent dans les assemblees, car il ne leur est pas permis de parler; mais qu'elles soient soumises, comme le dit aussi la loi. (French Darby)
  • 1744 Que les femmes qui sont parmi vous se taisent dans les Eglises; car il ne leur est point permis de parler, mais [elles doivent] être soumises, comme aussi la Loi le dit. (Martin 1744)
  • 1744 (Ostervald 1744)

German

  • 1545 (Luther 1545)
  • 1871 (Elberfelder 1871)
  • 1912 Wie in allen Gemeinden der Heiligen lasset eure Weiber schweigen in der Gemeinde; denn es soll ihnen nicht zugelassen werden, daß sie reden, sondern sie sollen untertan sein, wie auch das Gesetz sagt. (Luther 1912)

Italian

  • 1649 Tacciansi le vostre donne nelle raunanze della chiesa, perciocchè non è loro permesso di parlare, ma debbono esser soggette, come ancora la legge dice. (Giovanni Diodati Bible 1649)
  • 1927 Come si fa in tutte le chiese de’ santi, tacciansi le donne nelle assemblee, perché non è loro permesso di parlare, ma debbon star soggette, come dice anche la legge. (Riveduta Bible 1927)

Japanese

Latin

  • mulieres in ecclesiis taceant non enim permittitur eis loqui sed subditas esse sicut et lex dicit Latin Vulgate
  • 1527 (Erasmus 1527)
  • 1527 (Erasmus Vulgate 1527)

Pidgin

  • 1996 (Pidgin King Jems)

Romainian

  • 2010 (Biblia Traducerea Fidela în limba româna)

Russian

  • 1876 Жены ваши в церквах да молчат, ибо не позволено им говорить, а быть в подчинении, как и закон говорит. Russian Synodal Version

Phonetically:

Spanish

  • (RVG Spanish)

Swedish

  • 1917 Såsom kvinnorna tiga i alla andra de heligas församlingar, så må de ock tiga i edra församlingar. Det är dem icke tillstatt att tala, utan de böra underordna sig, såsom lagen bjuder. (Swedish - Svenska 1917)

Tagalog

  • 1905 Ang mga babae ay magsitahimik sa mga iglesia: sapagka't sila'y walang kapahintulutang mangagsalita; kundi sila'y pasakop, gaya naman ng sinasabi ng kautusan. (Ang Dating Biblia 1905)

Tok Pisin

  • 1996 (Tok Pisin King Jems)

Vietnamese

  • 1934 đờn bà phải nín lặng trong đám hội của anh em: họ không có phép nói tại nơi đó, nhưng phải phục tùng cũng như luật pháp dạy. (VIET)

See Also

External Links

Straatman and 1 Cor 14:33-35

The question whether Paul really instructed women to be silent in community gatherings or whether this text is in fact a later interpolation (1 Cor. 14:33b/34-35), is one of the most hotly debated text critical issues. Controversies over the past century surrounding the role of women in Christian communities have made the status of these verses especially significant. This paper will clarify the curious origins of this particular conjectural emendation and the context in which it arose. In doing so, it contributes to the ‘historical turn’ in textual criticism and illustrates the historical value of studying textual conjectures. The emendation will be shown to predate debates on women in the ministry and to have its background in another long-running dispute, that of the nature of the resurrection. The Dutch scholar Jan Willem Straatman was the first to argue for the inauthenticity of this passage, in 1863, as part of a broader case about the corrupted make-up of 1 Corinthians. His argument culminates in a rejection of Pauline authorship of statements about the appearance of the risen Christ (1 Cor. 15:3-11). Even though Straatman was thus not primarily motivated by a concern for the position of women in the church, the passage still struck him as one of the most obviously inauthentic texts in the New Testament. The arguments put forward by him are those that have remained significant in subsequent discussions: in addition to textual variations, Straatman highlights the apparent contradiction with the acceptance of women’s speech in 1 Cor. 11, and with the equality between men and women suggested by Gal. 3:28, that in Christ there is ‘no male and female’. In Straatman’s view, a text that urges women to be obedient and silent declares them to be inferior to men, and should therefore be rejected as un-Pauline. As part of the project 'New Testament Conjectural Emendation: A Comprehensive Enquiry' (at VU University, Amsterdam), this analysis of the origins of Straatman’s emendation highlights the historical insights that the study of textual conjecture yields. The case of Straatman shows that already in the mid-19th century, attitudes towards women were such that this passage could present itself as problematic for a critical reader. This analysis also illustrates the particular religious environment in which such a critical reading could originate. In supporting his rejection of bodily resurrection with the claim that the command for women to be silent is a later interpolation, Straatman raised an issue that has continued to plague Pauline scholarship until the present day. (Jan Krans)
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