Likewise also their wives 1 must be dignified, not slanderous, temperate, faithful in every respect.
In the same way, their wives are to be women worthy of respect, not malicious talkers but temperate and trustworthy in everything.
Women must likewise be dignified, not malicious gossips, but temperate, faithful in all things.
In the same way, their wives must be respected and must not speak evil of others. They must exercise self–control and be faithful in everything they do.
No exceptions are to be made for women--same qualifications: serious, dependable, not sharp-tongued, not overfond of wine.
Women are to be serious in behaviour, saying no evil of others, controlling themselves, true in all things.
Women likewise must be serious, not slanderers, but temperate, faithful in all things.
Likewise their wives must be reverent, not slanderers, temperate, faithful in all things.
[must their] wives
|NET © [draft] ITL|
also their wives
must be dignified
|NET © Notes||
1 tn Or “also deaconesses.” The Greek word here is γυναῖκας (gunaika") which literally means “women” or “wives.” It is possible that this refers to women who serve as deacons, “deaconesses.” The evidence is as follows: (1) The immediate context refers to deacons; (2) the author mentions nothing about wives in his section on elder qualifications (1 Tim 3:1-7); (3) it would seem strange to have requirements placed on deacons’ wives without corresponding requirements placed on elders’ wives; and (4) elsewhere in the NT, there seems to be room for seeing women in this role (cf. Rom 16:1 and the comments there). The translation “wives” – referring to the wives of the deacons – is probably to be preferred, though, for the following reasons: (1) It would be strange for the author to discuss women deacons right in the middle of the qualifications for male deacons; more naturally they would be addressed by themselves. (2) The author seems to indicate clearly in the next verse that women are not deacons: “Deacons must be husbands of one wife.” (3) Most of the qualifications given for deacons elsewhere do not appear here. Either the author has truncated the requirements for women deacons, or he is not actually referring to women deacons; the latter seems to be the more natural understanding. (4) The principle given in 1 Tim 2:12 appears to be an overarching principle for church life which seems implicitly to limit the role of deacon to men. Nevertheless, a decision in this matter is difficult, and our conclusions must be regarded as tentative.