It matters that Mary and Jesus are often inaccurately imaged with light skin in the West. It matters that pastors preach on Jacob, David, and Peter but not Rahab, Tamar, and Priscilla. And it matters that, Sunday after Sunday, women don’t see preachers who look like us in the pulpit.
This article investigates the female prophets of the OT, offering a close examination of their texts and contexts. First, the words “prophet” and “prophecy” will be defined. Then, each of the female prophets named in the OT will be discussed, with attention paid to the ways biblical writers, redactors, and commentators may have minimized their impact. Other women in the text who performed prophetic activities will be identified, and the article will conclude with a reflection on female prophecy in ancient Israel.
As women we should be encouraged. We may be soft on the outside, but we’re strong and mighty in spirit. We are God’s secret weapons and the enemy knows it. He takes us seriously, even when others don’t. The enemy’s strategy has been to keep us quiet and in hiding. But God is doing an end run. He is going to release so many of us at once that the enemy is not going to know what hit him!
Here in this little letter is all the Bible tells us about the chosen lady: John had the highest regard for her as a colleague in ministry. She was well-known among the churches to which 1 John was written. She was a gracious and loving person.
Mary Magdalene, Joanna, and Susanna plus other women "provided for them out of their resources." The Greek word translated as resources can mean property, possessions, resources, or means. These women financially supported Jesus and his ministry from their own finances.
The Bible sets forth an ideal and calls the ideal woman an eshet-chayil, which is the Hebrew for a “virtuous woman” (KJV) or a “wife of noble character” (NIV). This Hebrew expression occurs only three times in the Old Testament, but a study of these three passages is likely to reveal what the Bible supports as an ideal of Christian womanhood.
Oral tradition is important for an egalitarian understanding of the Bible—its origins, development, nature, and relevance—because women were among the key players in this stage of the Bible’s development.