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| ⚫ | #REDIRECT ] | ||
| {{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>{{cite book|last1=Starr|first1=Lee Anna|title=The Bible Status of Woman|date=1926|publisher=Garland Pub., 1987 reprint of original Revell publication|location=New York|isbn=0824006755}}</ref> It has been called the "non-subordinating" view of woman.<ref name="Staggs">{{cite book|last1=Stagg|first1=Evelyn|last2=Stagg|first2=Frank|title=Woman in the World of Jesus|date=1978|publisher=Westminster Press|location=Philadelphia|isbn=0-664-24195-6|edition=1st}}</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>{{cite journal|last1=Nicole|first1=Roger|title=Biblical Egalitarianism and the Inerrancy of Scripture|journal=Prisciilla Papers|date=30 April 2006|volume=20|issue=2|url=https://www.cbeinternational.org/resources/article/priscilla-papers/biblical-egalitarianism-and-inerrancy-scripture|language=en}}</ref> | |||
| ==Double standard and male priority== | |||
| 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" /> | |||
| ==See also== | |||
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| ==References== | |||
| {{Reflist}} | |||
| {{DEFAULTSORT:Women In The Hebrew Bible}} | |||
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