The Women of the Bible Speak: The Wisdom of 16 Women and Their Lessons for Today (European Society of Cardiology)

Product Information

a b c d e Frymer-Kensky, Tikva (2002). Reading the Women of the Bible: A New Interpretation of Their Stories. New York: Schoken Books. ISBN 9780805211825. OCLC 49823086.

a b Creach, Jerome F. D. (July 2016). "Violence in the Old Testament". The Oxford Research Encyclopedia of Religion. Oxford University Press. doi: 10.1093/acrefore/9780199340378.013.154. ISBN 9780199340378 . Retrieved 23 December 2017. 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 Witherington III, Ben (1984). Women in the Ministry of Jesus: A Study of Jesus' attitudes to women and their roles as reflected in his earthly life. Cambridge, England: Cambridge University Press. ISBN 0-521-34781-5. 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 Potiphar's Wife, whose false accusations of Joseph leads to his imprisonment. Pharaoh's Daughter, who rescues and cares for the infant Moses. Shiphrah and Puah, two Hebrew midwives who disobey Pharaoh's command to kill all newborn Hebrew boys. God favors them for this. Moses' wife Zipporah, who saves his life when God intends to kill him. Miriam, Moses' sister, a prophetess. Cozbi, a woman slain by Phinehas shortly before the Midian war.The Hebrew Bible often portrays women as victors, leaders, and heroines with qualities Israel should emulate. Women such as Hagar, Tamar, Miriam, Rahab, Deborah, Esther, and Yael/Jael, are among many female "saviors" of Israel. Tykva Frymer-Kensky says "victor stories follow the paradigm of Israel's central sacred story: the lowly are raised, the marginal come to the center, the poor boy makes good." [38] :333–337 She goes on to say these women conquered the enemy "by their wits and daring, were symbolic representations of their people, and pointed to the salvation of Israel." [2] :333–337 In the Gospels of Matthew and Mark, these women are involved with the execution of John the Baptist. Herodias wanted John dead, because he had called her second marriage unlawful, but her husband king Herod prevented this. On Herod's birthday, Herodias' daughter danced for him, and he was so pleased that he took an oath, in front of witnesses, that he would give her what she wanted. Her mother instructed her to ask for the head of John the Baptist on a plate, and Herod sadly agreed. The imprisoned John was beheaded, the head given to the daughter, and she gave it to her mother. MacDonald sees this negative view of Mary as reflecting a challenge taking place within the church of the second century. This was a challenge to Mary's role as a woman disciple and to leadership roles for women in general. "The challenge to Mary's position has been evaluated as an indication of tensions between the existing fact of women's leadership in Christian communities and traditional Greco-Roman views about gender roles." [140] MacDonald adds that "Several apocryphal and gnostic texts provide evidence of such a controversy." [140] [141] Herodias and her daughter [ edit ] Feast of Herod, Peter Paul Rubens. 17th century. 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.) Apostolos-Cappadona, Diane (Jul 2016). "Women in Religious Art". Oxford Research Encyclopedia of Religion. Oxford Research Encyclopedias. 1. doi: 10.1093/acrefore/9780199340378.013.208. ISBN 9780199340378.

Now the rulers of the Philistines assembled to offer a great sacrifice to Dagon their god and to celebrate, saying, "Our god has delivered Samson, our enemy, into our hands." And they brought Samson out to entertain each other. But Samson prayed, "O Lord, remember me" and he pushed the columns holding up the Temple and killed everyone there. 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.She is one of five women mentioned in the genealogy of Jesus found in the Gospel of Matthew, alongside Tamar, Rahab, the "wife of Uriah" ( Bathsheba), and Mary. [84] Esther [ edit ] Salome – Oxford Biblical Studies Online". www.oxfordbiblicalstudies.com . Retrieved 17 January 2020.