Everyday Matters Bible for Women New Living Translation: Practical Encouragement to Make Every Day Matter

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See also: Women in Judaism The Construction of Noah's Ark depicts the eight people said to be on the ark, including the four wives, who are all unnamed in the Book of Genesis. Jacopo Bassano, 16th century. a b c Witherington III, Ben (1988). Women in the Earliest Churches. New York: Cambridge University Press. ISBN 978-0-521-40789-2. In 1 Peter 3 wives are exhorted to submit to their husbands "so they may be won over." ( Wives, in the same way, accept the authority of your husbands, so that, even if some of them do not obey the word, they may be won over without a word by their wives' conduct).

Geisler, Norman (1998). "Albright, William F.". Baker Encyclopedia of Christian Apologetics. Baker Reference Library. Ada, Michigan, USA: Baker. pp. 14f, 46ff, 37–41. ISBN 0801021510. While women are not generally in the forefront of public life in the Bible, those women who are named are usually prominent for reasons outside the ordinary. For example, they are often involved in the overturning of human power structures in a common biblical literary device called "reversal". Abigail, David's wife, Esther the Queen, and Jael who drove a tent peg into the enemy commander's temple while he slept, are a few examples of women who turned the tables on men with power. The founding matriarchs are mentioned by name, as are some prophetesses, judges, heroines, and queens, while the common woman is largely, though not completely, unseen. The slave Hagar's story is told, and the prostitute Rahab's story is also told, among a few others. Getty-Sullivan, Mary Ann (2001). Women in the New Testament. Collegeville, Minnesota: The Liturgical Press. ISBN 978-0-8146-2546-0. a b Reaves, Jayme R. (January 1, 2018). "Sarah as victim and perpetrator: Whiteness, power, and memory in the matriarchal narrative". Review & Expositor. 115 (4): 483–499. doi: 10.1177/0034637318806591. S2CID 149879611. a b c d Hovhannisyan, Hayk (2014). Men and Women in the Ministry for Christ. Bloomington, Indiana: West Bow Press. p.297. ISBN 978-1-4908-5075-7.According to the Books of Kings, Jezebel incited her husband King Ahab to abandon the worship of Yahweh and encourage worship of the deities Baal and Asherah instead. Jezebel persecuted the prophets of Yahweh, and fabricated evidence of blasphemy against an innocent landowner who refused to sell his property to King Ahab, causing the landowner to be put to death. For these transgressions against the God and people of Israel, Jezebel met a gruesome death— thrown out of a window by members of her own court retinue, and the flesh of her corpse eaten by stray dogs. a b c d e f Tetlow, Elisabeth Meier (2004). Women, Crime and Punishment in Ancient Law and Society: Volume 1: The Ancient Near East. New York: Continuum. ISBN 978-0-8264-1629-2. The central Christian prohibition against porneia "collided with the deeply entrenched patterns of Roman permissiveness" and exploitation. [93] Harper writes that Christianity sought to establish equal sexual consideration for both men and women within the sanctity of marriage, and to protect all from exploitation whatever their circumstance. [94] This was a transformation in the "deep logic" of sexual morality, a revolution in the rules of behavior, but also, a true transformation in the very image of the human being as free, with power and responsibility for one's own self. [95] Martini, Joachim Carlos. "Program Notes for Naxos recording of "Deborah" ". www.naxos.com/. a b Lim, Timothy H. (2005). The Dead Sea Scrolls: A Very Short Introduction. Oxford: Oxford University Press. ISBN 9780191517532. OCLC 929408500.

Timothy 5:3–16 states in the Authorized Version "Honour widows that are widows indeed. But if any widow have children or nephews, let them learn first to shew piety at home, and to requite their parents: for that is good and acceptable before God. Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day. But she that liveth in pleasure is dead while she liveth. And these things give in charge, that they may be blameless. But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel. Let not a widow be taken into the number under threescore years old, having been the wife of one man, well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints' feet, if she have relieved the afflicted, if she have diligently followed every good work. But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry; having damnation, because they have cast off their first faith. And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not. I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully. For some are already turned aside after Satan. If any man or woman that believeth have widows, let them relieve them, and let not the church be charged; that it may relieve them that are widows indeed."Rome was heavily influenced by Greek thought. [12] :248 Sarah Pomeroy says "never did Roman society encourage women to engage in the same activities as men of the same social class." [8] :xv In The World of Odysseus, classical scholar Moses Finley says: "There is no mistaking the fact that Homer fully reveals what remained true for the whole of antiquity: that women were held to be naturally inferior..." [10] :16 a b Meyers, Carol (1988). Discovering Eve: Ancient Israelite Women in Context. New York: Oxford University Press. ISBN 9780195049343. OCLC 242712170.

Theologians Evelyn Stagg and Frank Stagg say the Ten Commandments of Exodus 20 contain aspects of both male priority and gender balance. [36] :21 In the tenth commandment against coveting, a wife is depicted in the examples of things, possessions, belonging to a man that are not to be coveted: house, wife, male or female slave, ox or donkey, or 'anything that belongs to your neighbour.' On the other hand, the fifth commandment to honor parents does not make any distinction in the honor to be shown between one parent and another. [37] :11,12 a b c d e f g h i j Trible, Phyllis (1984). Texts of Terror: Literary feminist readings of biblical narratives. Philadelphia: Fortress Press. ISBN 978-0-8006-1537-6.The Gospel of Philip Annotated & Explained. SkyLight Paths Publishing. 2005. p.36. ISBN 978-1-59473-111-2.

Susanna, book of – Oxford Biblical Studies Online". www.oxfordbiblicalstudies.com . Retrieved 17 January 2020. Meeks, Wayne A. (2002). In Search of the Early Christians: Selected Essays. New Haven: Yale University Press. ISBN 978-0-300-09142-7. George Frideric Handel composed a series of dramatic oratorios in English on Biblical themes. Among those with major roles for notable women from the Bible are Esther, [156] composed for private performance in a nobleman's home in 1718, revised into a full oratorio in 1732, Deborah, first performed at the King's Theatre in London on 17 March 1733, [157] Athalia, first performed on 10 July 1733 at the Sheldonian Theatre in Oxford, [158] Samson, [159] premiere performance at Covent Garden theatre in London on 18 February 1743, and Jephtha, [160] premiered at Covent Garden on 26 February 1752. Meaning #2: "an impudent, shameless, or morally unrestrained woman" ". Merriam-webster.com . Retrieved 29 May 2020. Everyday Matters Bible for Women: New Living Translation, Practical Encouragement to Make Every Day MatterLong, Burke O. (2015-08-24). "The Shunammite Woman". The BAS Library. Biblical Archaeology Society Online Archive . Retrieved 29 April 2018.