Welcome to CBE’s Library

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Where and how we start in our interpretation of Scripture determines where we will end up. When seeking to understand the relevance of the Bible’s teaching for our lives, interpretive starting points are particularly significant. The method by which we read and derive meaning from Scripture is the fundamental determinant of the nature of the meaning we will derive.

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In this article, I will review some general principles of semantic analysis and some other related background issues which bear on the meaning of kephalē in the NT. 

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Impairment is any loss or abnormality of structure or function, be it psychological, physiological, or anatomical. A disability is any restriction or inability to perform an activity in the manner or range considered normal for a human being. The restriction or inability results from impairment. A handicap is a disadvantage for a given individual that limits or prevents the fulfillment of a role that is normal. As traditionally used, impairment refers to a problem with a structure or organ of the body; disability is a functional limitation with regard to a particular activity; and handicap refers to a disadvantage in filling a role in life relative to a peer group.

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First Timothy 2:11–15, and especially verse 12, has long been a focal point in modern discussions of the ordination of women. 

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"In many modern churches, only masculine language for God is deemed acceptable. This restriction is historically and, more importantly, biblically unfounded ... By having an essentially masculine view of God, we blind ourselves to other ways we may connect to God and understand God. This not only distorts our image of God, but a purely masculine view also negatively affects the way we interact with one another—most prominently, how the church interacts with women."

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“And it shall come to pass afterward, that I will pour out my Spirit on all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions. Even upon the menservants and maidservants in those days, I will pour out my Spirit” (Joel 2:28, 29).

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The primary task when considering Paul's assertion, “the husband is the head of the wife,” should be discovering the meaning of this head-and-body metaphor, not arguing for an extended metaphorical sense of half of the metaphor—the single word, "head."

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Equality and mutual submission between men and women is God’s ideal for humanity. But, some ask, do these work in a world ruled by power-hungry leaders, inequality and hierarchy? Do we not need strong leadership for a nation to prosper?

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Biblical feminists, as opposed to other feminists outside and within the church, accept the full authority of all Scripture for all the people of God. But they recognize, with all modern people, that we do not absorb Scripture in its pure form into our understanding. Like anything else we read, reading Scripture is an interpretive process. 

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This article is an attempt to solve one specific problem: the proper translation of the word exousia in 1 Corinthians 11:10 (“For this reason the woman ought to have exousia over her head, because of the angels”). The translation of this word has been given much attention, because it is crucial for understanding the passage (11:2-16).

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