One cannot underestimate the importance of 1 Timothy 2:12 in the intra-evangelical debate over gender roles and women in ministry. There is a reason why countless articles and even an entire book have been written on the interpretation of this single verse. In many ways, this verse is the most disputed text in the debate. It is clear that Paul is prohibiting something, but just what he prohibits has been fiercely contested.In response I wrote in a comment on his blog,
"Are you aware that “assumer d'authorité” was Calvin’s own rendering of this verse. (Docere autem muliere non permitto, neque auctoritatem sibi sumere in virum, sed quietam esse.) I am surprised that you and Grudem part so vigorously with Calvin on this point.
And the KJV had “usurp authority.” We know from the sermons of Lancelot Andrewes that to “usurp” was treason, a crime to be punished with death.
There is also a significant point which you have missed regarding Köstenberger’s conclusion. While many, both egalitarians and complementarians agree that both verbs didaskein and authentein must have the same force, not all agree that that force is positive.
Here is the discussion from Köstenberger’s website,
A case in point is I. H. Marshall. In his 1999 ICC commentary on the Pastorals, Marshall at the outset indicates his acceptance of the findings of my study by noting that it has “argued convincingly on the basis of a wide range of Gk. usage that the construction employed in this verse is one in which the writer expresses the same attitude (whether positive or negative) to both of the items joined together by oude.”
Yet Marshall proceeds to opt for a negative connotation of both terms “teach” and “have authority,” because he says false teaching is implied in the reference to Adam and Eve in verse 14. This, however, is hardly the case. More likely, Paul’s concern was with women being the victims of false teaching, not its perpetrators (see esp. 1 Tim. 5:14–15). Also, Marshall fails to adequately consider the above-mentioned point, that teaching is virtually always construed as a positive activity in the Pastorals and that it should therefore be construed positively also in 1 Timothy 2:12.
But “virtually always” is not at all the same as “always.” In Titus 1 didaskein is construed negatively, and this negates K’s argument. In fact, there are no clear positive occurences of authentein, and one clear negative example of didaskein in the pastorals, so we are obliged to consider the possibility that authentein is negative, as the BDAG indicates."
And in a further comment, I wrote,
"The history of interpretation on this verse should not start in 1984.
Vulgate – dominari
Erasmus – autoritatem usurpare
Wycliffe – have lordship on the husband
Tyndale – have authority
KJV – usurp authority
Calvin – assume authority 
Luther – herr sei"
To be honest, I do not have an English translation produced by Calvin. There is, however, an English version which is called the Calvin Bible, and it appears to be an English translation of Calvin's Latin commentaries. For 1 Tim. 2:12, it has, "But I suffer not the woman to teach, nor to assume authority over the man, but to be silent." This is from the 1855 Calvin Translation Society. I have no record of what English translation Calvin would have approved. Nonetheless, we can see that the rendering of the NIV 2011, "assume authority" does not originate in 2005, nor is it a novel and suspect translation. And yet, Denny Burk writes, "As you can see, the crucial change occurred in the TNIV 2005." Oh dear.
Update: Denny has deleted all my comments on this post. He has not acknowledged that "assume authority" is a translation option with a good history. Douglas Moo has now commented in defense of the NIV2011. This is déjà vu. I can hardly believe it. Everyone else is off analysing this and that in the NIV2011 but for some the only significant verse is 1 Tim. 2:12. Complementarians are not afraid to cast aspersions on their own people.