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Bonnie MacLachlan, Bonnie MacLachlan (2012). Women in Ancient Greece: A Sourcebook. New York: Continuum International Publishing Group. ISBN 978-1-4411-0475-5.
Adultery was defined differently for men than for women: a woman was an adulteress if she had sexual relations outside her marriage, but if a man had sexual relations outside his marriage with an unmarried woman, a concubine or a prostitute, it was not considered adultery on his part. [45] :3 A woman was considered "owned by a master". [11] :20,21 A woman was always under the authority of a man: her father, her brothers, her husband, and since she did not inherit, eventually her eldest son. [47] :1,2 She was subject to strict purity laws, both ritual and moral, and non-conforming sex—homosexuality, bestiality, cross-dressing and masturbation—was punished. Stringent protection of the marital bond and loyalty to kin was very strong. [47] :20 Theologians Evelyn Stagg and Frank Stagg say the Ten Commandments of Exodus 20 contain aspects of both male priority and gender balance. [36] :21 In the tenth commandment against coveting, a wife is depicted in the examples of things, possessions, belonging to a man that are not to be coveted: house, wife, male or female slave, ox or donkey, or 'anything that belongs to your neighbour.' On the other hand, the fifth commandment to honor parents does not make any distinction in the honor to be shown between one parent and another. [37] :11,12 Ruether, Rosemary Radford (1998). Introducing Redemption in Christian Feminism. Sheffield, England: Sheffield Academic Press. p.Foreword. ISBN 978-1-85075-888-4.
What is a Woman's Role in the Bible?
Ehrman, Bart D. (2006). Peter, Paul, and Mary Magdalene: The Followers of Jesus in History and Legend. Oxford, England: Oxford University Press. ISBN 978-0-19-530013-0. OCLC 918205375.
Jesus' mother appears again in John (19:25–27) at the crucifixion, where Jesus makes provision for the care of his mother in her senior years (John 19:25–27). [129] :48,49 Mary speaks not a word and the narrator does not describe her. [129] :49 Jesus' sisters [ edit ] Martini, Joachim Carlos. "Program Notes for Naxos recording of "Deborah" ". www.naxos.com/. Naxos . Retrieved September 18, 2013. Kings 4 tells of a woman in Shunem who treated the prophet Elisha with respect, feeding him and providing a place for him to stay whenever he traveled through town. One day Elisha asked his servant what could be done for her and the servant said, she has no son. So Elisha called her and said, this time next year she would have a son. She does, the boy grows, and then one day he dies. She placed the child's body on Elisha's bed and went to find him. "When she reached the man of God at the mountain, she took hold of his feet. Gehazi came over to push her away, but the man of God said, 'Leave her alone! She is in bitter distress, but the Lord has hidden it from me and has not told me why.' 'Did I ask you for a son, my lord?' she said. 'Didn't I tell you, 'Don't raise my hopes'?" And she refuses to leave Elisha who goes and heals the boy.
What Is the Woman's Role in the Church?
In the Gospel of Luke, Mary visits Elizabeth, her cousin, twice, and twice Elizabeth calls her blessed (Luke 1:42,45). Mary herself states all future generations will call her blessed (1:48). Mary "ponders" Simeon's warning that "a sword would pierce her soul" in Luke 2:34,35. She is troubled by Jesus staying behind in the Temple at Jerusalem at 12 and his assumption his parents would know where he was (Luke 2:49). Mary "ponders all these things in her heart." [126] :16,17 They said to the woman, “We no longer believe just because of what you said; now we have heard for ourselves, and we know that this man really is the Savior of the world.” ( AM) Jesus Heals an Official’s Son
a b Trible, Phyllis (1973). "Depatriarchalizing in Biblical Interpretation". Journal of the American Academy of Religion. 41 (1): 30–48. doi: 10.1093/jaarel/XLI.1.30. JSTOR 1461386. Moore, Rebecca (2015). Women in Christian Traditions. New York: New York University Press. ISBN 978-1-4798-2961-3. Gardner, Jane F. (1991). Women in Roman Law & Society. Indianapolis: Indiana University Press. p.67. ISBN 978-0-253-20635-0.Stewart, Anne E (2012). "Jephthah's Daughter and her Interpreters". In Newsom, Carol A.; Ringe, Sharon H.; Lapsley, Jacqueline E. (eds.). Women's Bible commentary (3rd, 20th anniversaryed.). Louisville, Ky: Westminster John Knox Press. pp.133–137. ISBN 9780664237073.
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