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 story of the biblical Queen Athaliah was the inspiration for one of the greatest tragedies of French dramatist Jean Racine, Athalie. [151] [152]

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 Levite butchers her body and uses it to rouse Israel against the tribe of Benjamin. Civil war follows nearly wiping out an entire tribe. To resuscitate it, hundreds of women are captured and forced into marriage. Fryman-Kensky says, "Horror follows horror." [2] The narrator caps off the story with "in those days there was no king in Israel and every man did as he pleased." The decline of Israel is reflected in the violence against women that takes place when government fails and social upheaval occurs. [56] :14 Keng Mun Chung, Mary (2005). Chinese Women in Christian Ministry: An Intercultural Study. New York: Peter Lang. p.14. ISBN 978-0-8204-5198-5.

Mary is not introduced in the Gospels in a way that would make her seem noteworthy or deserving of special honor. She is young, resides in an insignificant town, far from the centers of power, with no special social position or status, yet she is the one granted the highest of all statuses, demonstrating the supreme reversal. [126] :14 When she receives the announcement of Jesus' birth, she asks "How can this be?" Then, "...let it be" (1:38). The story of Tamar is a literary unit consisting of seven parts. According to Frymer-Kensky, the story "has received a great deal of attention as a superb piece of literature, and several have concentrated on explicating the artistry involved." [52] :399 This story (2 Samuel) focuses on three of King David's children, Amnon the first born, Absalom the beloved son, and his beautiful sister Tamar. [49] :38 Christian sexual ideology is inextricably interwoven with its larger concept of freewill. "In its original form, Christian freewill was a cosmological claim—an argument about the relationship between God's justice and the individual... [but] as Christianity became intermeshed with society, the discussion shifted in revealing ways to the actual psychology of volition and the material constraints on sexual action". [96] The Greeks and Romans said a human being's deepest moralities depended upon their social position, which is given by fate and must, therefore, be simply accepted. Christianity preached freedom, and the power and responsibility that goes with it, no matter what a person's status or position in society. [95] Ananias and his wife Sapphira were, according to the Acts of the Apostles chapter 5, members of the early Christian church in Jerusalem. The account records their sudden deaths after lying about money.

Yoder, Christine Elizabeth; Yoder, Christine Roy (2009). Abingdon Old Testament Commentaries Proverbs. Nashville: Abingdon Press. p.102. ISBN 978-1-4267-0001-9. a b Frymer-Kensky, Tykva (1998). " "Deuteronomy" ". In Newsom, Carol A.; Ringe, Sharon H. (eds.). The Women's Bible Commentary (Seconded.). Westminster John Knox. p.591. ISBN 9780664257811. Martini, Joachim Carlos. "Program Notes for Naxos recording of "Deborah" ". www.naxos.com/. Naxos . Retrieved September 18, 2013. Antony F. Campbell (2004). Joshua to Chronicles: An Introduction. Westminster John Knox Press. pp.161–. ISBN 978-0-664-25751-4.This concept [of patriarchy] was formulated by nineteenth-century anthropologists using classical literature, especially legal texts, ... Biblical scholars ...soon took up the term. By the early twentieth century, sociologists (notably Weber) extended the concept of patriarchy to include society-wide male domination. This too entered scholarship on the Hebrew Bible and ancient Israel. However, the validity and appropriateness of this concept to designate both families and society have recently been challenged in several disciplines: in classical scholarship, by using sources other than legal texts; in research on the Hebrew Bible and ancient Israel, also by using multiple sources; and in the work of third-wave feminists, both social theorists and feminist archaeologists. Taken together, these challenges provide compelling reasons for abandoning the patriarchy model as an adequate or accurate descriptor of ancient Israel. [1] :9 Richards, Sue Poorman; Richards, Lawrence O. (2003). Women of the Bible: The Life and Times of Every woman in the Bible. Nashville, Tenn.: Thomas Nelson Publishers. ISBN 978-0-7852-5148-4. Asheri, David; Lloyd, Alan; Corcella, Aldo (2007). Murray, Oswyn; Moreno, Alfonso (eds.). A Commentary on Herodotus, Books 1–4. New York: Oxford University Press. ISBN 978-0-19-814956-9. 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.