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Antony F. Campbell (2004). Joshua to Chronicles: An Introduction. Westminster John Knox Press. pp.161–. ISBN 978-0-664-25751-4. Miller, Geoffrey P. (1998). "A Riposte Form in the Song of Deborah". In Matthews, Victor H.; Levinson, Bernard M.; Frymer-Kensky, Tikva (eds.). Gender and Law in the Hebrew Bible and the Ancient Near East. New York: T & T Clark International. ISBN 978-0567080981.
Telushkin, Joseph. Biblical Literacy: The Most Important People, Events, and Ideas of the Hebrew Bible. New York: William Morrow and Company, 1997. p. 403. a b c d e f g h i j k l m Meyers, Carol L. (2014). "Was Ancient Israel a Patriarchal Society?". Journal of Biblical Literature. 133 (1): 8–27. doi: 10.15699/jbibllite.133.1.8. JSTOR 10.15699/jbibllite.133.1.8. Versnel, H. S. (April 1992). "The Festival for Bona Dea and the Thesmophoria". Greece & Rome. 39 (1): 31–35. doi: 10.1017/S0017383500023974. JSTOR 643119. S2CID 162683316. Laws concerning the loss of female virginity have no male equivalent. Women in biblical times depended on men economically. Women had the right to own property jointly with their husbands, except in the rare case of inheriting land from a father who did not bear sons. Even "in such cases, women would be required to remarry within the tribe so as not to reduce its land holdings." [43] :171 Property was transferred through the male line and women could not inherit unless there were no male heirs (Numbers 27:1–11; 36:1–12). [45] :3 These and other gender-based differences found in the Torah suggest that women were seen as subordinate to men; however, they also suggest that biblical society viewed continuity, property, and family unity as more important than any individual. [43]
Frymer-Kensky says there is evidence of "gender blindness" in the Hebrew Bible. [2] :166–167 Unlike other ancient literature, the Hebrew Bible does not explain or justify cultural subordination by portraying women as deserving of less because of their "naturally evil" natures. The Biblical depiction of early Bronze Age culture up through the Axial Age, depicts the "essence" of women, (that is the Bible's metaphysical view of being and nature), of both male and female as "created in the image of God" with neither one inherently inferior in nature. [11] :41,42 Discussions of the nature of women are conspicuously absent from the Hebrew Bible. [35] Biblical narratives do not show women as having different goals, desires, or strategies or as using methods that vary from those used by men not in authority. [35] :xv Judaic studies scholar David R. Blumenthal explains these strategies made use of "informal power" which was different from that of men with authority. [11] :41,42 There are no personality traits described as being unique to women in the Hebrew Bible. [35] :166–167 Most theologians agree the Hebrew Bible does not depict the slave, the poor, or women, as different metaphysically in the manner other societies of the same eras did. [35] :166–167 [11] :41,42 [10] :15–20 [8] :18 When a Samaritan woman came to draw water, Jesus said to her, “Will you give me a drink?” ( E) 8 (His disciples had gone into the town ( F) to buy food.) Main article: Mary Magdalene Appearance of Jesus Christ to Mary Magdalene (1835) by Alexander Andreyevich Ivanov
Main article: Hannah (biblical figure) Hannah's prayer, 1860 woodcut by Julius Schnorr von Karolsfeld Stagg, Evelyn; Stagg, Frank (1978). Woman in the World of Jesus. Philadelphia: The Westminster Press. Eve is a common subject. Art historian Mati Meyer says society's views of women are observable in the differing renderings of Eve in art over the centuries. Meyer explains: "Genesis 2–3 recounts the creation of man and the origins of evil and death; Eve, the temptress who disobeys God's commandment, is probably the most widely discussed and portrayed figure in art." [148] According to Mati Meyer, Eve is historically portrayed in a favorable light up through the Early Middle Ages (800s CE), but by the Late Middle Ages (1400s) artistic interpretation of Eve becomes heavily misogynistic. Meyer sees this change as influenced by the writings of the 4th century theologian Augustine of Hippo, "who sees Eve's sexuality as destructive to male rationality". [148] By the seventeenth century, the Fall of man as a male-female struggle emerges, and in the eighteenth century, the perception of Eve is influenced by John Miltons Paradise Lost where Adam's free will is emphasized along with Eve's beauty. Thereafter a secular view of Eve emerges "through her transformation into a femme fatale—a compound of beauty, seductiveness and independence set to destroy the man." [148] Abigail was the wife of Nabal, who refused to assist the future king David after having accepted his help. Abigail, realizing David's anger will be dangerous to the entire household, acts immediately. She intercepts David bearing gifts and, with what Frymer-Kensky describes as Abigail's "brilliant rhetoric", convinces David not to kill anyone. When Nabal later dies, David weds her. Frymer-Kensky says "Once again an intelligent determined woman is influential far beyond the confines of patriarchy" showing biblical women had what anthropology terms informal power. [2] :166 Ruth [ edit ] Ruth on the fields of Boaz by Julius Schnorr von Carolsfeld Women did have some role in the ritual life of religion as represented in the Bible though they could not be priests; but then neither could just any man. Only male Levites could be priests. Women (as well as men) were required to make a pilgrimage to the Temple in Jerusalem once a year (men each of the three main festivals if they could) and offer the Passover sacrifice. [28] :41 They would also do so on special occasions in their lives such as giving a todah ("thanksgiving") offering after childbirth. Hence, they participated in many of the major public religious roles that non-Levitical men could, albeit less often and on a somewhat smaller and generally more discreet scale. [43] :167–169 Old Testament scholar Christine Roy Yoder says that in the Book of Proverbs, the divine attribute of Holy Wisdom is presented as female. She points out that "on the one hand" such a reference elevates women, and "on the other hand" the "strange" woman also in Proverbs "perpetuates the stereotype of woman as either wholly good or wholly evil." [44] Economics [ edit ]The Gospel of Philip Annotated & Explained. SkyLight Paths Publishing. 2005. p.36. ISBN 978-1-59473-111-2. Odell-Scott, D.W. "Editorial dilemma: the interpolation of 1 Cor 14:34–35 in the western manuscripts of D, G and 88." Web: 15 Jul 2010. http://findarticles.com/p/articles/mi_m0LAL/is_2_30/ai_94332323/ Freeman, Lindsay Hardin (2014). Bible Women: All Their Words and Why They Matter (3rded.). Forward Movement. ISBN 978-0880283915. Cloke, Gillian (1995). This Female Man of God: Women and Spiritual Power in the Patristic Age, 350–450 AD. Routledge. ISBN 978-0-415-09469-6. Wilshire, Leland E. (2010). Insight Into Two Biblical Passages: Anatomy of a Prohibition I Timothy 2:12, the TLG computer and the Christian church; The servant city, The Servant Songs of Isaiah 40–60 and the fall of Jerusalem in 586 BC/BCE. Lanham, Maryland: University Press of America. ISBN 978-0-7618-5208-7.
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