Frank

Cheryl, the replies you and Sue make to this point of Grudem’s “Open Letter” regarding Greek correlatives is well made. But, to add to your arsenal against Grudem’s erroneous teaching, I thought you might like the following quote from Linda Belleville’s chapter in DISCOVERING BIBLICAL EQUALITY, “Teaching and Usurping Authority,” pp. 217-219:

GRAMMAR
So how did “to exercise authority over” find its way into a majority of modern translations of 1 Timothy 2:12?Andreas Kostenberger claims that it is the correlative that forces translators in this direction. He argues that the Greek correlative pairs synonyms or parallel words and not antonyms. Since “to teach” is positive authentein must also be positive. To demonstrate his point, Kostenberger analyzes “neither + verb 1 + “nor” + verb 2 constructions in biblical and extrabiblical literature.
Yet there is a grammatical flaw intrinsic to this approach. It is limited to FORMALLY equivalent constructions, excluding FUNCTIONALLY equivalent ones, and so the investigation includes only correlated verbs. Thus it overlooks the fact that the infinitives (didaskein, authentein) are functioning grammatically not as verbs but as nouns in the sentence structure (as one would expect a verbal noun to do). The Greek infinitive may have tense and voice like a verb, but it functions predominantly as a noun or adjective. The verb in 1 Timothy 2:12 is actually “I permit.” “Neither to teach nor authentein” modifies the noun “a woman,” which makes the authentein clause the second of two direct objects. Use of the infinitive as a direct object after a verb that already has a direct object has been amply demonstrated by biblical and estrabiblical grammarians. In such cases the infinitive restricts the already present object. Following this paradigm, the 1 Timothy 2:12 correlative “neither to teach nor authentein” functions as a noun that restricts the direct object “a woman” (gynaiki).
It behooves us, therefore, to correlate nouns and noun substitutes in addition to verbs. This greatly expands the possibilities. “Neither-nor” constructions in the New Testament are then found to pair synonyms (e.g., “neither despised nor scorned.” Gal. 4:14), closely related ideas (e.g., “neither of the night nor of the dark,” 1 Thess 5:5), and antonyms (e.g., neither Jew nor Greek, neither slave nor free,” Gal. 3:28). They also function to move from the general to the particular (e.g., “wisdom neither of this age nor of the rulers of this age,” 1 Cor 2:6), to define a natural progression of related ideas (e.g., “they neither sow, nor reap, nor gather into barns,” Mt 6:26), and to define a related purpose or a goal (e.g., “where thieves neither break in nor steal” [i.e., break in to steal], Mt 6:20).
Of the options listed above, it is clear that “teach” and “dominate” are not synonyms, closely related ideas or antonyms. If authentein did mean “to exercise authority,” we might have a movement from general to particular. But we would expect the word order to be the reverse of what we have in 1 Timothy 2:12, that is, “neither to exercise authority [general] nor to teach [particular].” They do not form a natural progression of related ideas either (“first teach, then dominate”). On the other hand, to define a purpose or goal actually provides a good fit: “I do not permit a woman to teach so as to gain mastery over a man,” or “I do permit a woman to teach with a view to dominating a man.” It also fits the contrast with the second part of the verse: “I do not permit a woman to teach a man in a dominating way but to have a quiet demeanor [literally, ‘to be in calmness’].”

A long quote, I grant you. But once again, I believe, it is evidence that clearly shows that Grudem’s low estimation of egalitarian scholars capabilities and the adequacy of their answers to his questions is unwarranted, revealing it as biased and misrepresentational in nature.