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.
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 goal of this workshop is to explore ideas to strengthen marriages by examining together biblical, attitudinal, and practical suggestions. All are welcomed to attend, whether married, engaged, or single.
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:
Now Deborah, a prophetess, the wife of Lappidoth, was judging Israel at that time. She used to sit under the palm tree of Deborah between Ramah and Bethel in the hill country of Ephraim; and the sons of Israel came to her for judgment. (Judges 4:4–5, NASB)
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.