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| {{Original research|date=October 2009}} | |||
| The views of women presented in the ] (also called ] in Judaism, ] in Christianity and Taurat/] in Islam) are complex and often ambivalent.{{Dubious|date=September 2010}} | |||
| The question of women's status relative to men in the society depicted in the biblical books, i.e. Iron Age and Hellenistic era ], remains a central and controversial issue. | |||
| The ] have been used to deprecate women on the authority of the Bible: ] and ], throughout their history, have used the story of ] to justify the inferior status for women. Thus, Paul and other early Christians looked to the Adam and Eve story to put the blame for ] on Eve and derived from that the conclusion that women should not be allowed to hold positions of authority or to teach. | |||
| ==Creation narratives== | |||
| {{Over-quotation|date=September 2010}} | |||
| The creation of ] is narrated from somewhat different perspectives in {{bibleref2|Genesis|1:26-27}} and {{bibleref2|Genesis|2:24}}. The Genesis 1 narration declares the purpose of God, antedating the creation of the sexes.<ref name="Starr">Starr, L. A. ''The Bible Status of Woman.'' New York: Fleming H. Revell, 1926</ref> It has been called the "non-subordinating" view of woman.<ref name="Staggs">Stagg, Evelyn and Frank. ''Woman in the World of Jesus.'' Philadelphia: Westminster Press, 1978</ref> | |||
| {{bibleref2|Genesis|5:1-2}} reaffirms that perspective and has been described as interpretative of that decree of God's initial purpose.<ref name="Starr" /> | |||
| The {{Bibleref2|Genesis|2}} narrative has been called the "subordinating view" of woman for two reasons: man is created first, and woman is created out of man.<ref name="Staggs" /> | |||
| Although the {{Bibleref2|Genesis|2}} passage is often cited as biblical evidence that subordination represents God’s will for women, theologian ] disagrees. He believes women's place in the home, in society, and in the church is not an issue that can be conclusively determined by a few apparently restrictive passages. He writes that the starting point must be at the creation of humanity, as ] himself exemplified by quoting {{Bibleref2|Genesis|1:27}} and {{bibleref2|Genesis|2:24|}} in response to a question by the Pharisees.{{Bibleref2c|Matt.|19:4–5}} {{Bibleref2c|Mk.|10:6–7}}<ref name="Nicole">Nicole, Roger. "Biblical Egalitarianism and the Inerrancy of Scripture." ''Priscilla Papers,'' Vol. 20, No. 2. Spring 2006</ref> | |||
| ==Double standard and male priority== | |||
| The status of woman in the Old Testament is not uniform. | |||
| According to classicist ], the Old Testament writers considered women just as impartially as they did men, free from prejudice and even from condescension.<ref>Quoted in Tanner, Stephen L. ''Women in Literature of the Old Testament.'' University of Idaho, 1975. ERIC ED112422.</ref> | |||
| In the ] (Ten Commandments) of {{Bibleref2|Exodus|20}}, both male priority and gender balance can be seen. In the tenth commandment, a wife is depicted in the examples of a neighbor's property not to be coveted: house, wife, male or female slave, ox or donkey, or any other property. In this perspective, wife along with other properties belongs to the husband. On the other hand, the fourth commandment does not make any distinction between honor to be shown to parents: "father and your mother." This is consistent with the mutual respect shown for both parents throughout the Old Testament.<ref name="Staggs" /> | |||
| ==Judges and prophets== | |||
| Scripture portrays ], ], ], ], ],<ref>The ] is not deemed canonical in the Tanakh nor in the Protestant versions of the Old Testament. It is placed among the apocryphal writings by Jerome in the ].</ref>{{Dubious|Scope of the Article|date=December 2011}} and ] and their contributions to the nation of Israel with faithfulness and extreme candor. These women are represented in the Old Testament as multidimensional human beings – self-reliant, resourceful, influential, and courageous – but at the same time capable of resorting to morally questionable means in order to accomplish their ends.<ref>Tanner, Stephen L. ''Women in Literature of the Old Testament.'' University of Idaho, 1975. ERIC ED112422.</ref> | |||
| Distinctions were usually made between men and women during the Old Testament period. Only men were required to attend the annual festivals{{Bibleref2c|Ex.|23:17}} {{Bibleref2c|Lev.|23}} though women were permitted to attend if they chose to do so due to unweaned children.{{Bibleref2c|1Sam|1:9||1 Sam. 1:9}} {{Bibleref2c-nb|1Sam|1:21-22}} The Mosaic Law recognized women’s responsibilities at home as wives and mothers. However, this did not prohibit women from all religious service. Women served at the door of the Tabernacle.{{Bibleref2c|Ex.|38:8}} Both men and women contributed their valuables for use in the building of the Tabernacle.{{Bibleref2c|Ex.|35:22-26}} The Laver for ministry in the court of the tabernacle was made of brass from the mirrors of the women only.<ref>"Kinship in Ancient Israel." http://moses.creighton.edu/simkins/201/cmat/kinship.html</ref> | |||
| Deborah was a prophetess who actually judged Israel.{{bibleref2c|Judges|4:4}} When the Israelite men lacked faith in yahuah to assume leadership, Deborah shamed Barak, the military commander of Israel’s army, for failing to assume his God-given leadership. Ultimately, he refused to advance against the enemy without Deborah’s presence and commanding influence (Judges 4:8).<ref>http://www.jewishencyclopedia.com/view.jsp?artid=187&letter=D Jewish Encyclopedia: Deborah</ref> | |||
| ==See also== | |||
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| ==References== | |||
| {{Reflist}} | |||
| {{DEFAULTSORT:Women In The Hebrew Bible}} | |||
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