Everyday Matters Bible for Women New Living Translation: Practical Encouragement to Make Every Day Matter

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Casey, Maurice (2010). Jesus of Nazareth: An Independent Historian's Account of His Life and Teaching. New York City, New York and London, England: T & T Clark. ISBN 978-0-567-64517-3. OCLC 775849664. The Levite butchers her body and uses it to rouse Israel against the tribe of Benjamin. Civil war follows nearly wiping out an entire tribe. To resuscitate it, hundreds of women are captured and forced into marriage. Fryman-Kensky says, "Horror follows horror." [2] The narrator caps off the story with "in those days there was no king in Israel and every man did as he pleased." The decline of Israel is reflected in the violence against women that takes place when government fails and social upheaval occurs. [56] :14

Beth Allison Barr (2008). The Pastoral Care of Women in Late Medieval England. Boydell Press. p.73. ISBN 978-1-84383-373-4. Jezebel is described in the Book of Kings (1 Kings 16:31) as a queen who was the daughter of Ithobaal I of Sidon and the wife of Ahab, King of Israel. [76] Mary is not introduced in the Gospels in a way that would make her seem noteworthy or deserving of special honor. She is young, resides in an insignificant town, far from the centers of power, with no special social position or status, yet she is the one granted the highest of all statuses, demonstrating the supreme reversal. [126] :14 When she receives the announcement of Jesus' birth, she asks "How can this be?" Then, "...let it be" (1:38). Amnon desires Tamar deeply. Immediately after explaining Amnon's desire the narrator first uses the term sister to reveal Tamar is not only Absalom's sister but is also Amnon's sister by another mother. Phyllis Trible says the storyteller "stresses family ties for such intimacy exacerbates the coming tragedy." Full of lust, the prince is impotent to act; Tamar is a virgin and protected property. Then comes a plan from his cousin Jonadab, "a very crafty man". [49] :39 Christian sexual ideology is inextricably interwoven with its larger concept of freewill. "In its original form, Christian freewill was a cosmological claim—an argument about the relationship between God's justice and the individual... [but] as Christianity became intermeshed with society, the discussion shifted in revealing ways to the actual psychology of volition and the material constraints on sexual action". [96] The Greeks and Romans said a human being's deepest moralities depended upon their social position, which is given by fate and must, therefore, be simply accepted. Christianity preached freedom, and the power and responsibility that goes with it, no matter what a person's status or position in society. [95]In the Gospels of Matthew and Mark, these women are involved with the execution of John the Baptist. Herodias wanted John dead, because he had called her second marriage unlawful, but her husband king Herod prevented this. On Herod's birthday, Herodias' daughter danced for him, and he was so pleased that he took an oath, in front of witnesses, that he would give her what she wanted. Her mother instructed her to ask for the head of John the Baptist on a plate, and Herod sadly agreed. The imprisoned John was beheaded, the head given to the daughter, and she gave it to her mother. 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. These verses in the King James version read as follows "Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression. Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety." McClure, Laura (30 July 2018). "Women in Classical Greek Religion". Oxford Research Encyclopedia of Religion. doi: 10.1093/acrefore/9780199340378.013.256. ISBN 9780199340378 . Retrieved 5 November 2018. a b Craven, Toni; Kraemer, Ross; Myers, Carol L., eds. (2000). Women in Scripture: A Dictionary of Named and Unnamed Women in the Hebrew Bible, the Apocryphal/Deuterocanonical Books and New Testament. Houghton Mifflin. p.xii. ISBN 978-0395709368 . Retrieved 30 January 2017.

The story of Tamar is a literary unit consisting of seven parts. According to Frymer-Kensky, the story "has received a great deal of attention as a superb piece of literature, and several have concentrated on explicating the artistry involved." [52] :399 This story (2 Samuel) focuses on three of King David's children, Amnon the first born, Absalom the beloved son, and his beautiful sister Tamar. [49] :38 Further information: Early Christian Women and Pagan Opinion Christian Charity, 19th-century work by Bertel Thorvaldsen Key Features: Explanation of the plan of salvation, illustrations by an award-winning artist, 120 Bible character profilesTetlow, Elizabeth M. "The Status of Women in Greek, Roman and Jewish Society by Elisabeth M Tetlow from 'Women and Ministry in the New Testament' ". www.womenpriests.org . Retrieved 11 November 2018. a b Frymer-Kensky, Tykva (1998). " "Deuteronomy" ". In Newsom, Carol A.; Ringe, Sharon H. (eds.). The Women's Bible Commentary (Seconded.). Westminster John Knox. p.591. ISBN 9780664257811. a b c d e f g h i Blumenthal, David R. (2005). "The Images of Women in the Hebrew Bible". In Broyde, Michael J.; Ausubel, Michael (eds.). Marriage, Sex and Family in Judaism. New York: Rowman & Littlefield Publishers Inc. ISBN 978-0-7425-4516-8. 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. The central Christian prohibition against porneia "collided with the deeply entrenched patterns of Roman permissiveness" and exploitation. [93] Harper writes that Christianity sought to establish equal sexual consideration for both men and women within the sanctity of marriage, and to protect all from exploitation whatever their circumstance. [94] This was a transformation in the "deep logic" of sexual morality, a revolution in the rules of behavior, but also, a true transformation in the very image of the human being as free, with power and responsibility for one's own self. [95]