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

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Both the ancient Greeks and the Romans cared and wrote about sexual morality within categories of good and bad, pure and defiled, and ideal and transgression. [90] But the sexual ethical structures of Roman society were built on its concepts of status and gender; sexual modesty meant something different for men than it did for women, and for the well-born, than it did for the poor, and for the free citizen, than it did for the slave—for whom the concepts of honor, shame and sexual modesty were said to have no meaning at all. [91] [90] :10,38 Slaves were not thought to have an interior ethical life because they could go no lower socially and were commonly used sexually; the free and well born who used them were thought to embody social honor and the fine sense of shame suited to their station regardless. Roman literature indicates the Romans were aware of these dualities. [90] :12,20 a b Davies, Eryl W. (2003). The Dissenting Reader Feminist Approaches to the Hebrew B ible. Burlington, Vermont: Ashgate Publishing. p.1. ISBN 978-0-7546-0372-6. a b c d e f g h i j k l m n o p Frymer-Kensky, Tikva (2006). Studies in Bible and feminist criticism (1sted.). Philadelphia, PA: Jewish Publication Society. ISBN 9780827607989. OCLC 62127975.

Tetlow, Elizabeth M. "The Status of Women in Greek, Roman and Jewish Society by Elisabeth M Tetlow from 'Women and Ministry in the New Testament' ". www.womenpriests.org . Retrieved 11 November 2018. Paul the Apostle was the first writer to give ecclesiastical directives about the role of women in the church. Some of these are now heavily disputed. There are also arguments that some of the writings attributed to Paul are pseudepigraphal post-Pauline interpolations. [144] Scholars agree certain texts attributed to Paul and the Pauline epistles have provided much support for the view of the role of women as subservient. [145] :22–34 [101] [132] Others have claimed culture has imposed a particular translation upon his texts that Paul did not actually support. [101] :80–97 1 Corinthians 14:34–35 [ edit ]

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Hirsch, Emil G.; Seligsohn, M.; Schechter, Solomon; Barton, George A. (1906). "Jephthah (יפתח)". In Cyrus Adler; etal. (eds.). Jewish Encyclopedia. New York: Funk & Wagnalls Co. Study Bibles are special editions of the Bible written specifically for students of the Bible. Study Bibles provide scholarly information designed to give the reader context and a more complete understanding of God’s Word. Scholarly information can come in several forms, from annotations that explain complex passages, articles and biographies of key characters, illustrations and other visuals, and more. 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). Adultery was defined differently for men than for women: a woman was an adulteress if she had sexual relations outside her marriage, but if a man had sexual relations outside his marriage with an unmarried woman, a concubine or a prostitute, it was not considered adultery on his part. [45] :3 A woman was considered "owned by a master". [11] :20,21 A woman was always under the authority of a man: her father, her brothers, her husband, and since she did not inherit, eventually her eldest son. [47] :1,2 She was subject to strict purity laws, both ritual and moral, and non-conforming sex—homosexuality, bestiality, cross-dressing and masturbation—was punished. Stringent protection of the marital bond and loyalty to kin was very strong. [47] :20 Courageous and victorious women, such as Jael, Esther and the deuterocanonical Judith, were popular "moral" figures in the Middle Ages. The Renaissance, which preferred the sensuous female nude up through the eighteenth century, and the "femme fatale", such as Delilah, from the nineteenth century onward, all demonstrate how the Bible and art both shape and reflect views of women. [149] [150]

In the West, the status of Egyptian women was high, and their legal rights approached equality with men throughout the last three millennia BCE. [7] :5–6 A few women even ruled as pharaohs. [7] :7 However, historian Sarah Pomeroy explains that even in those ancient patriarchal societies where a woman could occasionally become queen, her position did not empower her female subjects. [8] :x The story of Jephthah's daughter in Book of Judges begins as an archetypal biblical hagiography of a hero. Jephthah is the son of a marginal woman, a prostitute (zonah), and as such he is vulnerable. He lives in his father's house, but when his father dies, his half-brothers reject him. According to Frymer-Kensky, "This is not right. In the ancient Near East prostitutes could be hired as surrogate wombs as well as sex objects. Laws and contracts regulated the relationship between the child of such a prostitute and children of the first wife... he could not be disinherited. Jephthah has been wronged, but he has no recourse. He must leave home." Frymer-Kensky says the author assumes the biblical audience is familiar with this, will know Jephthah has been wronged, and will be sympathetic to him. [52] :102–115 Hannah is one of two wives of Elkanah. The other, Peninnah, had given birth to Elkanah's children, but Hannah remained childless. Nevertheless, Elkanah preferred Hannah. According to Lillian Klein, the use of this chiasmus underscores the standing of the women: Hannah is the primary wife, yet Peninnah has succeeded in bearing children. Hannah's status as primary wife and her barrenness recall Sarah and Rebecca in Genesis 17 and Genesis 25 respectively. Klein suggests that Elkanah took Peninnah as a second wife because of Hannah's barrenness. [70] Witte, John Jr. (1997). From Sacrament to Contract Marriage, Religion, and Law in the Western Tradition. Westminster John Knox Press. ISBN 9780664255435. Greenspoon, Leonard J. (3 June 2013). "Humor in the New Testament". OUPblog . Retrieved 17 January 2020.There has been substantial agreement for over one hundred years, among a wide variety of scholars, that the Hebrew Bible is a predominantly patriarchal document from a patriarchal age. New Testament scholar Ben Witherington III says it "limited women's roles and functions to the home, and severely restricted: (1) their rights of inheritance, (2) their choice of relationship, (3) their ability to pursue a religious education or fully participate in a synagogue, and (4) limited their freedom of movement." [34] Recent scholarship is calling some aspects of this into question. a b c d e f g h i Blumenthal, David R. (2005). "The Images of Women in the Hebrew Bible". In Broyde, Michael J.; Ausubel, Michael (eds.). Marriage, Sex and Family in Judaism. New York: Rowman & Littlefield Publishers Inc. ISBN 978-0-7425-4516-8. 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

Martini, Joachim Carlos. "Program Notes for Naxos recording of "Deborah" ". www.naxos.com/. Everyday Matters Bible for Women: New Living Translation, Practical Encouragement to Make Every Day Matter Ruether, Rosemary Radford (1998). Introducing Redemption in Christian Feminism. Sheffield, England: Sheffield Academic Press. p.Foreword. ISBN 978-1-85075-888-4.In the Gospel of Luke, Mary visits Elizabeth, her cousin, twice, and twice Elizabeth calls her blessed (Luke 1:42,45). Mary herself states all future generations will call her blessed (1:48). Mary "ponders" Simeon's warning that "a sword would pierce her soul" in Luke 2:34,35. She is troubled by Jesus staying behind in the Temple at Jerusalem at 12 and his assumption his parents would know where he was (Luke 2:49). Mary "ponders all these things in her heart." [126] :16,17 In John 20:1–13, Mary Magdalene sees the risen Jesus alone and he tells her "Don't touch me, for I have not yet ascended to my father." [136] :464 [137] :228 New Testament scholar Ben Witherington III says John is the only evangelist with a "keen interest" in portraying women in Jesus' story, yet, the "only Easter event narrated by all four evangelists concerns the visit of the women to the tomb of Jesus." [138] :161 Mary Magdalene and the other women go to anoint Jesus' body at the tomb, but find the body gone. Mary Magdalene is inconsolable, but she turns and Jesus speaks to her. He calls her by name and she recognizes him. [138] :173,178 Witherington adds, "There are certain parallels between the story of the appearance to Mary and John 20:24–31 (when Jesus appears to Thomas) [however] Mary is given an apostolic task (to go tell the men) and Thomas is not... There is little doubt the Fourth evangelist wishes to portray Mary Magdalene as important, perhaps equally important for Jesus' fledgling community as Mother Mary herself." [138] :179,181 a b Keener, Craig S. (2009). Paul, Women, and Wives: Marriage and Women's Ministry in the Letters of Paul. Peabody, Massachusetts: Hendrikson Publishers Inc. ISBN 978-0-943575-96-4.