This article investigates the female prophets of the OT, offering a close examination of their texts and contexts, with attention paid to the ways biblical writers, redactors, and commentators may have minimized their impact.
Too often the patriarchy of Bible culture has been confused with the moral teachings of Scripture. This workshop will explore how Christians working to end slavery challenged power, dominance, and self-interest in interpreting Scripture so that the church might become more effective agents of reconciliation in the world. What might egalitarians today learn from the interpretative methods of the abolitionists in their work as agents of gender justice?
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.
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.
The conclusion of Paul’s letter to the Christians in Rome includes his most extensive catalog of coworkers. In addition to Paul himself, the chapter mentions thirty-seven specific individuals, ten of them women. At the head of this list stands Phoebe: