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Ehrman, Bart. The New Testament: A Historical Introduction to the Early Christian Writings. New York: Oxford University Press, 2003. ISBN 0-19-515462-2, chapters 13, 15 Ruether, Rosemary Radford (1998). Introducing Redemption in Christian Feminism. Sheffield, England: Sheffield Academic Press. p.Foreword. ISBN 978-1-85075-888-4. Harper, Kyle (2011). Slavery in the Late Roman World, AD 275–425. Cambridge University Press. doi: 10.1017/CBO9780511973451. ISBN 978-0-521-19861-5. 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. MacDonald, Margaret Y. (1996). Early Christian Women and Pagan Opinion The power of the hysterical woman. NY: Cambridge University Press. ISBN 0-521-56174-4.
Talmudic scholar Judith Hauptman says marriage and family law in the Bible favored men over women. For example, a husband could divorce a wife if he chose to, but a wife could not divorce a husband without his consent. The law said a woman could not make a binding vow without the consent of her male authority, so she could not legally marry without male approval. The practice of levirate marriage applied to widows of childless deceased husbands, not to widowers of childless deceased wives. If either he or she did not consent to the marriage, a different ceremony called chalitza was done instead; this involves the widow removing her brother-in-law's shoe, spitting in front of him, and proclaiming, "This is what happens to someone who will not build his brother's house!". [43] :163 Greenspoon, Leonard J. (3 June 2013). "Humor in the New Testament". OUPblog . Retrieved 17 January 2020. Amnon desires Tamar deeply. Immediately after explaining Amnon's desire the narrator first uses the term sister to reveal Tamar is not only Absalom's sister but is also Amnon's sister by another mother. Phyllis Trible says the storyteller "stresses family ties for such intimacy exacerbates the coming tragedy." Full of lust, the prince is impotent to act; Tamar is a virgin and protected property. Then comes a plan from his cousin Jonadab, "a very crafty man". [49] :39 The Book of Judges tells the story of Deborah, as a prophet (Judges 4:4), a judge of Israel (Judges 4:4–5), the wife of Lapidoth and a mother (Judges 5:7). She was based in the region between Ramah in Benjamin and Bethel in the land of Ephraim. [73] Deborah could also be described as a warrior, leader of war, and a leader of faith. (Judges 4:6–22). Harper, Kyle (2013). From Shame to Sin: The Christian Transformation of Sexual Morality in Late Antiquity. Cambridge, MA: Harvard University Press. ISBN 978-0-674-07277-0.In all these codes, rape is punished differently depending upon whether it occurs in the city where a woman's calls for help could be heard or the country where they could not be (as in Deuteronomy 22:23–27). [5] :12 The Hittite laws also condemn a woman raped in her house presuming the man could not have entered without her permission. [22] :198,199 Fornication is a broad term for a variety of inappropriate sexual behaviors including adultery and prostitution. In the code of Hammurabi, and in the Assyrian code, both the adulterous woman and her lover are to be bound and drowned, but forgiveness could supply a reprieve. [23] In the Biblical law, (Leviticus 20:10; Deuteronomy 22:22) forgiveness is not an option: the lovers must die (Deuteronomy 22:21,24). No mention is made of an adulterous man in any code. In Hammurabi, a woman can apply for a divorce but must prove her moral worthiness or be drowned for asking. It is enough in all codes for two unmarried individuals engaged in a sexual relationship to marry. However, if a husband later accuses his wife of not having been a virgin when they married, she will be stoned to death. [24] :94,104
The opera Salome by Richard Strauss was highly controversial when first composed due to its combination of biblical theme, eroticism and murder. [153] The story of her dance before Herod with the head of John the Baptist on a silver platter led medieval Christian artists to depict her as the personification of the lascivious woman, a temptress who lures men away from salvation. [154] Strauss' opera is based upon Oscar Wilde's play Salome which depicts her in the role of femme fatale. [155] This biblical story has long been a favorite of painters as well. Notable representations of Salome include Masolino da Panicale, Filippo Lippi, Benozzo Gozzoli, Leonardo da Vinci followers Andrea Solario and Bernardino Luini, Lucas Cranach the Elder, Titian, Caravaggio, Guido Reni, Fabritius, Henri Regnault, Georges Rochegrosse, Gustave Moreau, Lovis Corinth and Federico Beltran-Masses. a b Maine, Henry Sumner (2015). Ancient Law: Its Connection with the Early History of Society, and Its Relation With to Modern Ideas. Palala Press. ISBN 978-1340712365. Originally Published in 1874 by Henry Holt and Company, New York; Republished as Historically Significant. Moore, Rebecca (2015). Women in Christian Traditions. New York: New York University Press. ISBN 978-1-4798-2961-3. 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. Jesus said to her, “You are right when you say you have no husband. 18 The fact is, you have had five husbands, and the man you now have is not your husband. What you have just said is quite true.”In all three synoptic gospels, Mark, Matthew and Luke, Mary and Jesus' brothers are disowned by Jesus. The Matthew version has it as "Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee. But he answered and said unto him that told him, Who is my mother? and who are my brethren? And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren! For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother." [127] In Luke the repudiation is even stronger, there Jesus says his disciples have to hate their mothers. "If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple." [128] Yoder, Christine Elizabeth; Yoder, Christine Roy (2009). Abingdon Old Testament Commentaries Proverbs. Nashville: Abingdon Press. p.102. ISBN 978-1-4267-0001-9. Almost all Near Eastern societies of the Bronze Age (3000–1200 BCE) and Axial Age (800 to 300 BCE) were established as patriarchal societies by 3000 BCE. [4] :xxxii Eastern societies such as the Akkadians, Hittites, Assyrians and Persians relegated women to an inferior and subordinate position. There are very few exceptions, but one can be found in the third millennium B.C. with the Sumerians who accorded women a position which was almost equal to that of men. However, by the second millennium, the rights and status of women were reduced. [5] :42 [6] :4–5 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.
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.
Meaning #2: "an impudent, shameless, or morally unrestrained woman" ". Merriam-webster.com . Retrieved 29 May 2020. a b Antony F. Campbell (2005). 2 Samuel. Wm. B. Eerdmans Publishing. pp.104–. ISBN 978-0-8028-2813-2. In the King James translation these verses read as "Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you. But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God. Every man praying or prophesying, having his head covered, dishonoureth his head. But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven. For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered. For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man. For the man is not of the woman: but the woman of the man. Neither was the man created for the woman; but the woman for the man. Jesus answered, “Everyone who drinks this water will be thirsty again, 14 but whoever drinks the water I give them will never thirst. ( J) Indeed, the water I give them will become in them a spring of water ( K) welling up to eternal life.” ( L) Aslan, Reza (2013). Zealot: The Life and Times of Jesus of Nazareth. Random House. p.36. ISBN 978-1-4000-6922-4.
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