One doing a personal study, would be shocked to discover something in the Greek text regarding 1 Timothy 2:15. Before going further, consider what Paul, writing by inspiration, says about men and women in the church.
Yes, in every place God has called the men to lead in worship—1 Timothy 2:8. I am certain there are women, within the body of Christ, who would be excellent pulpit preachers, song leaders, and prayer leaders. However, talent or excellence is not our authority in the church. God’s word is the authority.
By reading Timothy, one can learn how Christians ought to behave in God’s house (1 Timothy 3:14-15). When the Bible speaks about the different functions of men and women in the house of God, it does not hinge on culture, it has nothing to do with Paul being a misogynist, it has nothing to do with women being inferior to men, but it has everything to do with God, and what God has revealed to humanity.
Notice, Paul refers back to the account of Genesis saying, “For Adam was first formed, then Eve” (1 Timothy 2:13). Adam, being the only human at the time, was alone, and among all of God’s creation for Adam “…there was not found an help meet for him.” (Genesis 2:20). So, God created the woman from the man (Genesis 2:22). It is only then Adam had found help suitable for him. The woman was created from man, for man—with the explicit purpose of helping him.
Now for the really interesting part—the KJV reads, “Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety” (1 Timothy 2:15). In this occurrence “childbearing” is being employed as a predicate participle. However, examining the Greek, “childbearing” is not a participle, but it is a NOUN. Also it is preceded by the definite article.
Literally 1 Timothy 2:15 reads: “However, she shall be saved through the childbirth, if they will remain in faith, and love, and holiness, with sobriety” (SJM).
There is ambiguity found in verse 15. Does “she” refer to Eve (vv 13-14) or the godly woman (vv 9-12)? What about “they” in the latter portion of verse 15?
Understand Paul’s argument: Eve, the first woman, was created to be a helper to Adam; therefore, when a woman exercises or usurps authority over a man during worship to God, she is contradicting the Creator’s will. Even though it was Eve who sinned first, it would be through Eve that salvation would come—the Messiah. “The childbirth” is an allusion to the protoevangelium found in Genesis 3:15.
Given the context of 1 Timothy 2:15, it should be concluded that the ambiguity of “she” is purposeful. All women, including our first mother, can have salvation because Jesus became flesh (Matthew 1:21; Philippians 2:5ff). “They” in the latter portion of verse 15 would apply to women in general, and by way of extension all Christians. All those who have obeyed the gospel shall be saved if they “…will remain in faith, and love, and holiness, with sobriety.”
A looser translation of 1 Timothy 2:15: However, a woman shall be saved through the childbirth: if a woman—and all women—will remain in faith, and love, and holiness, with sobriety.
The application of 1 Timothy chapter 2 teaches two important lessons. First, God does have different roles for men and women. Humanity was never meant to be some androgynous thing. Rather, God has created men and women as unique beings, in order to complement one another. Second, a woman’s different role in worship is nothing a man should get puffed up about, nor should this cause a woman to feel dejected. 1 Timothy 2:15 teaches women have the same salvation as men.
May the Christian always behave how he/she ought to in God’s house, and thus celebrate manhood and womanhood in a righteous fashion.
 The word “childbirth” (τεκνογονίας) is a noun. It is genitive, singular, and feminine. Its Strong’s number is: 5042. One of the definitions provided by Strong is “childbirth.” The Textus Receptus and critical Greek text read identically: “σωθήσεται δὲ διὰ τῆς τεκνογονίας, ἐὰν μείνωσιν ἐν πίστει καὶ ἀγάπῃ καὶ ἁγιασμῷ μετὰ σωφροσύνης.”