The Greek word is generally "presbyteros". Translated mostly "elder" in English versions.

Going through the lists in my Young's Analytical I notice that all through the Old Testament and the Gospels the term applies generally to tribal leaders or captains in Israel.

It does not seem to apply to church leaders until in Acts.

The general meaning of "ordain" appears to be "appoint". Somewhere in the writings of Rllen White I have seen her saying something like every person should be ordained to whatever task they are appointed to do. Can you find the quotation?

I can't get past the fact nowhere in the Bible is ordaining women to serve as elders or pastors prohibited. And, coupled with the fact Jesus Himself ordained women to serve and lead the chosen people, it is hard to imagine ordaining women as something evil or sinful or prohibited.

There is no contradiction in the Word of God, and Paul does not contradict himself. I have experience serving as a deacon. Deacons do things like make sure the doors are open in the morning for everyone to enter the church, turn on the lights and the sound system, line up the chairs, if necessary, on the platform, and help to collect the offering. A deaconess would do similar church duties of a more feminine nature, perhaps.

1249.διάκονος diakonos, dee-ak'-on-os; prob. from an obs. διώκω diakō (to run on errands; comp. 1377); an attendant, i.e. (gen.) a waiter (at table or in other menial duties); spec. a Chr. teacher and pastor (techn. a deacon or deaconess):-deacon, minister, servant.

1. univ.: of the servant of a king, Mt. xxii. 13; with gen. of the pers. served, Mt. xx. 26; xxiii. 11; Mk. ix. 35; x. 43, (in which pass. it is used fig. of those who advance others’ interests even at the sacrifice of their own); τῆς ἐκκλησίας, of one who does what promotes the welfare and prosperity of the church, Col. i. 25; διάκονοι τοῦ θεοῦ, those through whom God carries on his administration on earth, as magistrates, Ro. xiii. 4; teachers of the Christian religion, 1 Co. iii. 5; 2 Co. vi. 4; 1 Th. iii. 2 R T Tr WH txt. L mrg.; the same are called διάκονοι (τοῦ) Χριστοῦ, 2 Co. xi. 23; Col. i. 7; 1 Tim. iv. 6; ἐν κυρίῳ, in the cause of the Lord, Col. iv. 7; [Eph. vi. 21]; ὁ διάκ. μου my follower, Jn. xii. 26; τοῦ Σατανᾶ, whom Satan uses as a servant, 2 Co. xi. 15; [ἁμαρτίας, Gal. ii. 17]; διάκ. περιτομῆς (abstr. for concr.), of Christ, who labored for the salvation of the circumcised i. e. the Jews, Ro. xv. 8; with gen. of the thing to which service is rendered, i. e. to which one is devoted: καινῆς διαθήκης, 2 Co. iii. 6; τοῦ εὐαγγελίου, Eph. iii. 7; Col. i. 23; δικαιοσύνης, 2 Co. xi. 15

So you're saying that the word "minister" in those verses was "diakonos," right? But "diakonos" really means "servant," doesn't it? In a sense, should we not all, as Christians under the Gospel Commission, be "ministers?"

Each of us should have a ministry. Some have a ministry in feeding the homeless. Some provide housing for the homeless. Some conduct medical ministry work. Some minister in other ways. But most "ministers" are not of the "ordained" variety in our church today. Ordained by God, perhaps, but they are not ordained by the church leadership to a public church office.

Is this what our modern pastors are? Or are they diakonos?