This article considers strategies shared by Islamic and Christian feminists in exposing and upending biased historical and exegetical methodologies that further attitudes, laws, and social practices that marginalize and oppress women.
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.
1 Cor 11:2–16 touches on questions of creation and the nature of God and has been influential not only in the role of men and women in worship, but more fundamentally in the relations of man and woman to one another and to God.
Most people read a translated Bible, a domesticated Bible that by means of translators’ mediation has crossed time, space, language, and culture. Bible translators strive to provide people with access to this ancient text.
In this article, Margaret Mowczko looks at the social dynamic of class, a dynamic that typically trumped gender. She also looks at what the NT says about particular women who were wealthy. Her hope is that this discussion will present a broader, more authentic view, beyond limited stereotypes, of the place and participation of certain women in the first-century church.
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.
La ocasión para escribir este artículo es esta: en una reciente convención de verano [probablemente en 1893], se le había pedido a una joven mujer misionera que hablara sobre su trabajo en una de las sesiones públicas. Algunos de los delegados tenían tantas quejas sobre una mujer hablando a una asamblea de hombres y mujeres que sacaron a la dama del programa y después de esto solamente dejaron que los miembros varones participaran en la conferencia pública.