5.
I Timothy 3:1 introduces the requirements for an overseer/ elder (
I Tim. 3:1 and
Tit. 1:6-7) with the words “If anyone desires to be an overseer. . . .” In
I Tim. 3:1, Greek tis “anyone, anybody, whoever,” is both feminine and masculine like other third declension nominal and pronominal forms which have the –s nominative case ending for both masculine and feminine genders in opposition to a distinct neuter form for these same nominal and pronominal forms.
a. The fact that Greek tis is both feminine and masculine in its gender reference is common knowledge in all introductory Greek grammars, for example, E. Goetchius, The Language of the New Testament, (New York: Scribners, 1965), p. 298 (§378); H. E. Dana and J. R. Mantey, A Manual Grammar of the Greek New Testament (New York: Macmillan, 1955), p. 317.
1. Goetchius cites the example from
John 3:3 “Unless one (tis) is born from above,” which hardly refers only to men rather than women being born again. Obviously Jesus’ words in
John 3:3 and the use of Greek tis refer indefinitely to both men and women, as the word also does in
I Tim. 3:1.
b. Again, if Deborah as a female judge was included with men under the masculine plural Hebrew title “judges” (Heb. masc. plural shofetim) in Ju. 2:16, and Phoebe and other women were included with men under the masculine Greek title diakonos in
Rom. 16:1 and
I Tim. 3:8 and 11, and Junia was included with Andronicus and other men under the plural Greek title “apostles” (Grk. masc. pl. dative apostolois) in
Rom 16:7, then it is not inconceivable that women were included with men under the masculine plural Greek title “elders” in the early church.
H. In II John the apostle John addresses “the elect lady” as a gatekeeper over her household and her children—most likely the house-church that met in her home. She is responsible for discerning false teachings from true teachings, and she is responsible for keeping false teachers and prophets out of her home and to keep them from influencing her children.
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