Seventeen essays explore how the biblical Miriam, Mary the mother of Jesus, Mary of Bethany, and Mary Magdalene were portrayed in the early Christian era, also touching on Jewish and Muslim interpretations.
How did Mary enter the popular imagination as the femme fatale with a checkered past, made demure and modest by her encounter with Christ? The answer is complicated, but it has much to do with the erasure of other women.
This interdisciplinary volume of text and art offers new insights into various unsolved mysteries associated with Mary Magdalene, Mary of Bethany, Mary the Mother of Jesus, and Miriam the sister of Moses.
This article has shown that the Gen 3:15 Edenic covenant began in the Garden with the woman. It was then initially fulfilled with Deborah and Jael in Judg 4 and 5. Indeed, the Jael story actualizes the Gen 3:15 promise.
For egalitarians, the book of Judges clearly demonstrates God’s approval of women leaders. Yet many who view women’s leadership as unbiblical dismiss the pattern of God-affirmed female authority in Judges.
This paper argues that a close reading of Deborah's story and song reveals an ’eshet hayil, a “woman of valor” (cf. Ruth 3:11, Prov 12:4, 31:10). This is evident not only in the direct references to her, but also in the narratives regarding her associates Barak and Jael.
If we want to see women free, we have to challenge the message that passivity is godly. We have to encourage women to boldly exercise their God-given authority. We must image Bible women who took direct action to further God’s vision for the world.
Christians who struggle to believe that God would intentionally appoint a woman to lead often argue that Deborah was chosen because no men stepped up to fill the role of judge. But the text does not support this.