A bit more academic than I was expecting, but by the end I was convinced of what the author is arguing about 1 Timothy 2:15 "...she will be saved through childbearing."

The first 5 chapters discuss Artemis in literature and other written sources, depictions in art, and cultic worship. This part is way more in depth than I cared to go (an extended section on if Artemis and Artemis of Ephesus were understood to be the same goddess during Roman times, for example), but ultimately it debunks some christian and art history claims that she was a fertility goddess. Actually she was the opposite: she was a virginity goddess who didn't want no man. She also had powers to grant women a healthy delivery when giving birth, and to take their lives mercifully if needed.

This is important because Ephesus was the center of Artemis worship and the city where Timothy was pastoring when Paul wrote him. The author makes the case that this letter, as well as the letter to the Ephesians, are filled with appropriated language from Artemis' followers that Paul recontextualizes and christianizes. The verse "But she will be saved through childbearing" is one such saying. If before, Artemis could protect women during childbirth, now Christ could.

There are a lot of interesting nuances that the book elaborates on, including an exegetical discussion on the full chapter of 1 Timothy 2. It's definitely one of those contentious passages where "If the plain sense doesn't make sense, seek a different sense."