Rambiert-Kwaśniewska, AnnaSzmajdziński, Mariusz2022-10-102022-10-102015Gloriam praecedit humilitas, 2015, s. 579-598.978-83-65209-12-2http://theo-logos.pl/xmlui/handle/123456789/1305Among the biblical passages concerning women, 1Tim 2:11-15 is one of the most controversial. This can be clearly seen when we take into account that it’s often considered as one of the key arguments against women’s ordination. The common opinion about this passage, as being somehow misogynistic, is mostly caused by the interpretational habit of universalizing its meaning. In that situation, in order to understand 1Tim 2:11-15 properly, an exegete needs to follow two procedures. The first consists of showing occasional aspects of the Pastoral Epistles. It also includes presenting the false teaching performed in Ephesus by numerous deceivers – the presence of whom could have been a possible impetus for the prohibitions from 1Tim 2:11-15. The second procedure should focus on describing the situation of women in Ephesus – the real recipients of those prohibitions. My article is an attempt to introduce both steps, arguing that the reason behind the “prohibition of teaching” that is present in the passage is the author’s concern for the rich and powerful, yet sometimes naïve, Ephesian women.plAttribution-ShareAlike 3.0 Polandhttp://creativecommons.org/licenses/by-sa/3.0/pl/Efezdiaspora1 Tm 2kobietafeminizmordynacjafałszywi nauczycielePierwszy List do Tymoteuszaemancypacja kobietBibliaPismo Świętekontekstualizacjaegzegezaegzegeza biblijnajęzykoznawstwoEwaEphesus1 Tim 2womanfeminismordinationfalse teachersfemale emancipationBiblecontextualizationexegesisbiblical exegesislinguisticsEveNowy TestamentNew TestamentArticle