This is an old revision of this page, as edited by Jytdog (talk | contribs) at 22:27, 19 May 2018 (→Double standard and male priority: OR plus bad quoting). The present address (URL) is a permanent link to this revision, which may differ significantly from the current revision.
Revision as of 22:27, 19 May 2018 by Jytdog (talk | contribs) (→Double standard and male priority: OR plus bad quoting)(diff) ← Previous revision | Latest revision (diff) | Newer revision → (diff) | This article possibly contains original research. Please improve it by verifying the claims made and adding inline citations. Statements consisting only of original research should be removed. (October 2009) (Learn how and when to remove this message) |
The views of women presented in the Hebrew Bible (also called Tanakh in Judaism, Old Testament in Christianity and Taurat/Tawrah in Islam) are complex and often ambivalent. The question of women's status relative to men in the society depicted in the biblical books, i.e. Iron Age and Hellenistic era Judea, remains a central and controversial issue.
The Genesis creation accounts have been used to deprecate women on the authority of the Bible: Jews and Christians, throughout their history, have used the story of Adam and Eve 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 the Fall on Eve and derived from that the conclusion that women should not be allowed to hold positions of authority or to teach.
Creation narratives
 | This article contains too many or overly lengthy quotations. Please help summarize the quotations. Consider transferring direct quotations to Wikiquote or excerpts to Wikisource. (September 2010) |
The creation of Adam and Eve is narrated from somewhat different perspectives in Genesis 1:26–27 and Genesis 2:24. The Genesis 1 narration declares the purpose of God, antedating the creation of the sexes. It has been called the "non-subordinating" view of woman. God gave the human pair joint responsibility and "rulership" over his creation.
Then God said, "Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground." So God created man in his own image, in the image of God he created him; male and female he created them.
— Genesis 1:26-27
Genesis 5:1–2 reaffirms that perspective and has been described as interpretative of that decree of God's initial purpose.
When God created man, he made him in the likeness of God. He created them male and female and blessed them. And when they were created, he called them "man" .
— Genesis 5:1-2
The 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.
...But for Adam (or the man) no suitable helper was found. So the LORD God caused the man to fall into a deep sleep; and while he was sleeping, he took one of the man's ribs (or "took part of the man's side") and closed up the place with flesh. Then the LORD God made a woman from the rib (or "took part of the man's side") he had taken out of the man, and he brought her to the man. The man said, "This is now bone of my bones and flesh of my flesh; she shall be called 'woman,' for she was taken out of man." For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh.
— Genesis 2:20b-24, NIV
"…for Adam there was not found an help meet for him." Gen. 2:20b "…no suitable helper was found" (NIV). The word translated "suitable" (kenegdo) means "face to face" and denotes equality and adequacy. Woman for centuries has been instructed to be an "helpmeet" for her husband. However, any text search of both Old and New Testaments (every translation) will demonstrate that the noun "helpmeet" does not appear anywhere in the Bible. It has become a distorted contraction of the two KJV words, the noun "help" and the adverb "meet," the latter being Shakespearian English for "corresponding to" or "suitable," a phenomenon that has been corrected in all later translations.
Although the Genesis 2 passage is often cited as biblical evidence that subordination represents God’s will for women, theologian Roger Nicole 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 Jesus himself exemplified by quoting Genesis 1:27 and Genesis 2:24 in response to a question by the Pharisees.Matt. 19:4–5 Mk. 10:6–7
Double standard and male priority
The status of woman in the Old Testament is not uniform. According to classicist Edith Hamilton, the Old Testament writers considered women just as impartially as they did men, free from prejudice and even from condescension. In the Decalogue (Ten Commandments) of 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.
Judges and prophets
Scripture portrays Rebekah, Rahab, Deborah, Jael, Judith, and Esther 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.
Distinctions were usually made between men and women during the Old Testament period. Only men were required to attend the annual festivalsEx. 23:17 Lev. 23 though women were permitted to attend if they chose to do so due to unweaned children.1 Sam. 1:9 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.Ex. 38:8 Both men and women contributed their valuables for use in the building of the Tabernacle.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.
Deborah was a prophetess who actually judged Israel.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).
See also
References
- ^ Starr, L. A. The Bible Status of Woman. New York: Fleming H. Revell, 1926
- ^ Stagg, Evelyn and Frank. Woman in the World of Jesus. Philadelphia: Westminster Press, 1978
- ^ Nicole, Roger. "Biblical Egalitarianism and the Inerrancy of Scripture." Priscilla Papers, Vol. 20, No. 2. Spring 2006
- From misunderstanding of the phrase an help meet for him, a helper suitable for him (Adam), in Genesis 2:18, referring to Eve. The American Heritage Dictionary of the English Language, Fourth Edition, 2003.
- Quoted in Tanner, Stephen L. Women in Literature of the Old Testament. University of Idaho, 1975. ERIC ED112422.
- The Book of Judith 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 Vulgate.
- Tanner, Stephen L. Women in Literature of the Old Testament. University of Idaho, 1975. ERIC ED112422.
- "Kinship in Ancient Israel." http://moses.creighton.edu/simkins/201/cmat/kinship.html
- http://www.jewishencyclopedia.com/view.jsp?artid=187&letter=D Jewish Encyclopedia: Deborah