WOMEN IN BIBLE TIMES: BOOK BY BOOK
GENESIS
Before sin enters the world, Genesis 1-2
presents man and woman as equal in their essence as divine image-bearers but unequal
in their social roles. The first man Adam acts as the leader in this first
marriage, and Eve is called to follow his leadership. Elohim’s appointment of
Adam as leader comes out in at least five ways in Genesis 2.
1.
THE ORDER OF CREATION
First, Elohim creates Adam before Eve. The
firstborn often have special authority over those born after him, and Adam and
Eve’s relationship is similar.
Elohim forms Adam first and then
Eve.
Thus Adam is given the position of authority.
In other words, “The priority of the man’s
creation is important for recognizing leadership-followership in the garden.”
BIG
WORD: Primogeniture
Dictionary
Definitions from Oxford Languages
Primogeniture
noun: primogeniture
1.
The state of being the firstborn child.
o the right of succession belonging to the
firstborn child, especially the feudal rule by which the whole real estate of
an intestate passed to the eldest son.
noun: right of primogeniture; plural noun: rights of primogeniture
Origin
early 17th century: from medieval Latin primogenitura, from Latin primo ‘first’ + genitura ‘geniture’.
2.
THE ORDER OF ACCOUNTABILITY
Second,
Elohim holds Adam accountable first for breaking Elohim’s Word.
In Genesis
2:15-17 he speaks to Adam, commanding him to “cultivate” and
“keep/guard” the Garden of Eden (v. 15). Elohim forbids Adam from eating from the
tree of the knowledge of good and evil (v. 17) and warns
him that disobedience leads to judgment. The word of Elohim comes to Adam
before Eve is even created (v. 22). This
suggests that Adam, as Eve’s leader, was tasked with conveying Elohim’s
commands to her.
Elohim seeks out
Adam—not Eve—after the couple sins. Even though Eve was first deceived by
the serpent and first ate of the tree, Elohim pursues Adam first and
interrogates him alone before turning to Eve:
Then the YAHWEH Elohim called to the man, and
said to him, “Where are you? . . . Who told you that you were naked? Have you
eaten from the tree of which I commanded you not to eat?” (Gen. 3:9-11)
Elohim delivered the word to Adam first and
called Adam to account first after the couple sinned. All of this points to
Adam’s unique role as leader in the first marriage.
3.
THE DESIGNATION OF THE WOMAN AS ‘HELPER’.
Third,
Elohim designates the woman to be a “helper” to Adam.
To this end, the woman alone will be “suitable” for the man (Gen. 2:18, 20). The word translated “suitable” comes from a Hebrew
term indicating “correspondence” or “complementarity.” (vii) Unlike the newly
created animals—none of whom corresponded to Adam—the woman Elohim formed from
Adam’s side would complement him (v. 20). But she
wouldn’t be like Adam in every respect; her unique calling would be to serve as
his “helper.”
The
Hebrew term translated “helper” simply denotes one who offers “help” or
“assistance.” (viii) Eve is called to come alongside Adam
to assist him in the vocation Elohim had given him to work and keep the Garden.
WARNING
NOTE: In relation to Content, Context and
Conditions, the word, “Helper” at Genesis is used for Eve, relating to being a
helper in a submissive way. But be forewarned, “Helper” is elsewhere used of Elohim
also (e.g., Gen.
49:25; Exod. 18:4), so it would be
VERY WRONG to say the word ALWAYS indicates a submissive role.
But since the word isn’t only used of Elohim
but also of those who are “helpers” in a submissive role (e.g., 1 Kings. 20:16; 1
Chronicles. 12:1, 22-23; 22:17; 2 Chronicles. 26:13), the context of
a passage must determine whether the “helper” in view is submitting to the one
being helped. In Genesis 2:18, Adam and Eve’s
roles cannot be exchanged. Eve’s helping is oriented toward Adam’s leadership
and thus highlights her submissive role.
Genesis 2:18 (Restoration Study Bible 04th Edition)
“And Yahweh Elohim said, It is not
good that the man should be alone; I will make him a help meet for him”.
KEYWORD
ADDRESSED HERE: “Help meet” or “Help mate” or “Helper”. I will
make him a help meet for him.
A helpmeet is someone suitable who can do
whatever is needed better than you can. Helpmeet is an old English KJV (King
James Version) translation. A modern definition of helpmeet would be suitable
help. Let me assure you helpmeet and suitable help include the highest level of
positive characteristics you can imagine.
Alone
and help meet are in complementary opposition.
We’ll scrutinize alone. But first, I want to remind you that the Hebrew word
for male (zachar) includes the concept of pre-eminence. This pre-eminence has
responsibilities and obligations. By itself or alone, pre-eminence ALONE is NOT
GOOD. The man lacks something essential.
H905
דַב
bad bad; from H909 (דַדָּב
;(properly, separation; by implication, a part of the body, branch of a tree,
bar for carrying; figuratively, chief of a city; especially (with prepositional
prefix) as an adverb, apart, only, besides:
KJV
– alone, apart, bar, besides, branch, by self, of each alike,
except, only, part, staff, strength.
H909
דַדָּב
bâdad baw-dad’; a primitive root; to divide, i.e. (reflex.) be solitary:
KJV
– alone.
Alone
can be good, but it is not complete. In the
desert, Elohim Yahweh gave the people ONLY ONE dish of food, manna, for 40
years for a lesson. This type of bread had no accompaniment; it was ALONE.
Deuteronomy 8:33
“And he humbled you, and suffered
you to hunger, and fed you with manna, which you knew not, neither did thy
fathers know; that he might make you know that man does not live by bread only (H905),
but by every word that proceeds out of the mouth of
Elohim Yahweh does man live.”
This
manna was sufficient to keep them alive. It had all
the nutrition they needed. It was good. But, the manna ALONE, by itself was not
good. It was a reminder that something important was missing, Elohim’s Word,
which is the bread of spiritual life. The physical bread needed a spiritual
complement.
WOMAN WAS TO BE A COMPLIMENT NOT A COMPETITOR.
Help
This help is not a cry for help, like that of
a drowning person. It is not from an inferior position. Remember, the male is
preeminent, but, in his pre-eminence, he is Incomplete.
Example:
If you have a problem with configuring Excel or installing some plumbing you
look for help, right? Do you want your help to be MORE ADVANCED and BETTER
EQUIPPED than you?
Of
course, you do, there’s no point asking help
from someone with LESS or even EQUAL capacity compared to you. They must have
MORE, BETTER know-how than you do, then, and only then, can they help you.
Conclusion, this woman helper is BETTER EQUIPPED in certain areas to HELP the man than the man ALONE is. That’s why the man needed and needs a woman, a HELPMEET OR HELPMATE OR HELPER.
4.
THE MAN’S NAMING OF THE WOMAN
Fourth,
Adam names Eve. After Elohim fashions her from
his side, Adam responds with poetry: “This now bone of
my bones, And flesh of my flesh; She shall be called Woman, Because she was
taken out of Man” (Genesis. 2:23). At
the end of the poem Adam names this new creation Elohim has given him. That
Adam would name her is significant in the context of Genesis 1-2,
for the one who names is the one who leads. In Genesis 1, Elohim exercises his own
rule by naming. He calls the light “day” and the darkness “night” (1:5), and
the sky “heaven” and the dry land “earth” (vv. 1:8, 10). He then entrusts to Adam the
authority to name the animals:
“And out of the ground the YAHWEH Elohim formed every beast of the
field and every bird of the sky, and brought them to the man to see what he
would call them; and whatever the man called a living creature, that was its
name. And the man gave names to all the cattle, and to the birds of the sky,
and to every beast of the field.” (Gen. 2:19-20)
In naming the animals Adam exercised his authority as vice-regent over
Elohim’s creation.
Likewise,
when Adam “called” her “Woman” (Gen. 2:23; and
later “Eve,” 3:20), he was exerting a
leadership role Elohim gave to him alone. “The name of the woman by the man, on both
occasions, signifies Adam’s authority over Eve.”
5.
THE ORDER OF SATAN’S TEMPTATION
Fifth, the serpent’s attack represents a
subversion of Elohim’s pattern of leadership. As we’ve seen, there is a clear
ordering of authority in Genesis 2:
Elohim→Man→Woman
Elohim
speaks to the man, and the man speaks to the woman.
The serpent, then, subverts this order Elohim has established. He doesn’t
confront the man first or even Elohim himself. Instead, he approaches the woman
so that Elohim’s order is reversed:
Serpent→Woman→Man
The
serpent speaks to the woman, the woman speaks to the man, and the man evades Elohim.
And now the attack on Elohim’s rule begins
from the bottom up by overthrowing the order. In fact, Paul indicates that the
undoing of this order was the basis for humanity’s fall into sin (1 Tim. 2:13-14).
In
all of these ways, Genesis 2 establishes Adam’s leadership role with his wife.
This ordering appears before sin entered the world, and is thus part of Elohim’s
good creation to be embraced as the norm for all marriages. Genesis 2 presents
our first parents as the paradigm for all marriages that follow. That’s why
both Yeshua and Paul always quote Genesis 2—never Genesis 3—when explaining the
meaning of marriage and gender roles (e.g., Matt. 19:5; Eph. 5:31).
The man is the leader, and the wife is the follower.
Her
submissive role does absolutely nothing to diminish her equality with him as an
image-bearer. In her humanity, she is his equal. In her
role, she is submissive. In this way the Bible holds both equality and
submission together. Scripture teaches equal value isn’t undermined by unequal
roles.
EXODUS
Elohim
Yahweh sent many other liberators besides the main liberator, Moses to the
Hebrews:
1.
First, the midwives who cleverly
defy Pharaoh’s order to kill all male Hebrew babies at birth.
2.
Then, a Levite mother who
realizes she can’t hide her 3-month-old son any longer, so she puts him in a
basket in the river.
3.
Soon, Pharaoh’s daughter finds
Moses floating by, has compassion, and raises that leader of the people as her
own.
4.
And finally, Miriam, Moses’ older
sister who watches over him in the river. Miriam fiercely protected her little
brother. Though she is a simple, enslaved girl, she courageously approaches
Pharaoh’s daughter and offers to help with the child found floating in the
river: “I can get a Hebrew woman to nurse the child for you.” And she does —
her own mother, of course.
The women are the first
liberators.
Exodus 18:25 (Restoration Study Bible 04th Edition)
“And Moses chose able men out of all Israel, and made them heads over the people, rulers of
thousands, rulers of hundreds, rulers of fifties, and rulers of tens.”
The Prophet Moses NEVER chose any Woman to
act as an HEAD or RULER over the Hebrews.
REFERENCES
TO WOMAN IN THE BOOK OF EXODUS:
Two
references to women at the beginning of the story of the exodus focus on
aspects of childbirth and lactation. Women are prominent in this narrative—as
givers of life. They perhaps prefigure the “birth” of Israel in the story that
follows.
In his attempt to curb the growth of the Hebrew population, Pharaoh commands the midwives, namely Puah and Shiphrah, to kill at birth every boy, but to let the girls live. When the midwives are called to account for their failure to carry out the royal edict, they explain that the Hebrew women are “vigorous” (from the word hayyot; Exodus 1:19). This term is related to the word for “animal” and may suggest that Hebrew women gave birth with ease.
Almost all interpreters agree that the
midwives’ claim that Hebrew women typically give birth before the arrival of
the midwife is a means to avoid infanticide out of obedience to Elohim and also
to avoid incurring Pharaoh’s wrath by putting the blame on the Hebrew women. In
both cases, the women outsmart the authorities and contribute to the survival
of their people.
The biological functions of the Hebrew women
come to the fore again in the next sequence. Exodus 2:4–8
reports that when Pharaoh’s daughter discovers the infant Moses in a
basket along the riverbank and identifies him as a Hebrew child, the baby’s
older sister offers to find a wet nurse from among the Hebrew women. The wet
nurse provided by the cunning sister is none other than Moses’ biological mother,
who succeeds by this ruse not only in saving the life of the eventual liberator
of the Hebrews, but also in getting the foolish Egyptian princess to pay Moses’
mother, Jochebed, a wet nurse’s wages. Again, women, representing all Hebrews
held in servitude in Egypt, take part in a scheme to subvert authority and
outwit the Pharaonic establishment, thus ensuring the survival and health of
their future leader. Furthermore, Miriam also plays a notable role in the
Hebrew’s escape from Egypt, leading the women in singing, dancing, and playing
drums after crossing the Red Sea, and is the first woman to be referred to as a
“prophet.”
It is taken for granted by all the characters
in the narrative of Exodus 2:6–9 that,
even when enslaved, the Hebrew women in Egypt continued to employ wet nurses.
This rare use of wet nurses is a possible explanation for the unusual growth of
the Israelite population, the supposed threat to Egyptian security that
prompted Pharaoh to enslave the Hebrews (Exodus 1:7–11).
IMPORTANT
MEDICAL FACT GENERALLY OVERLOOKED:
Natural nursing on demand, without supplemental food or liquid and without the use of a pacifier, leads to suspension of ovulation for as long as ten or even fifteen months. This lactational ovulation can be more effective than all other forms of birth control in reducing population growth. On the other hand, women who hand over their infants to wet nurses may become pregnant as early as six weeks after delivery, thus giving birth to up to five times the number of children they would bear if they were nursing their offspring themselves.
LEVITICUS
The book of Exodus ended in great glory and
wonder. The Yahweh Elohim had given very detailed instructions for the building
of a tent-like structure called the tabernacle… and it had been built just as
He had instructed Moses. When all had been completed the Angel of Yahweh took
up residence in the tabernacle and filled the whole tabernacle area with such
divine glory that nobody… not even Moses… had been able to approach the tabernacle.
A mighty pillar of cloud by day and fire by night settled over the tabernacle
to indicate that the Angel of Yahweh was present in the tabernacle at the
centre of the camp of three million people.
That
is where the book of Leviticus begins.
The people of Israel with Moses their leader
are standing around the newly completed tabernacle, overwhelmed with the glory
of the Angel of Yahweh. Then the Angel of Yahweh called to Moses from within
the tent.
The
ancient Hebrew title of this book was Wayyiqra – “and He called”.
That is the first word in Hebrew and it shows how this book follows right on
from the last chapter of Exodus. In the Greek translation of the Hebrew Bible
the new title was given, which in the later Latin version became the title we
use today – “Leviticus” (“concerning the Levites”).
The Book of Leviticus addresses the work of the priestly class of Levites. All Levitical Priests were MEN.
numbers
3 LESSONS FROM FIVE BRAVE
WOMEN IN THE BOOK OF NUMBERS
The
name Zelophehad means “protection against fear.“
The five daughters of Zelophehad boldly approached Moses, Eleazar
the priest, the chiefs and all the congregation at the Tent of Meeting.
This
was unheard of in this day in age! Women going before the male leadership
to question the law of inheritance – just did not happen.
If you look back at Numbers chapter 26, you will see that Elohim called Moses to take
a census of the new generation of Israel, who were about to enter the Promised
Land. Within this list you will find all the names of the males who were
the heads of the tribes, clans and families.
So this
took great faith for the five daughters to approach Moses before the entire
congregation of Israel!
The women were not numbered.
Numbers
speak for themselves in this week’s Torah portion as well — lots of them. And,
as we will see, they add up to more than their sum.
Census-taking rolls like a sand dune through Parashat
B’midbar, which is also the Hebrew name for the fourth book of the Torah known
as the Book of Numbers in English. More than once in Numbers, Elohim Yahweh
issues an order to count heads.
The first order comes in the second year after the Exodus
when the motley crew of freed slaves attempts to consolidate itself into a
community as it begins its journey in the wilderness (Numbers. 1:1-46).
The second order occurs 38 years later as the newest generation of Israelites prepares to enter the Promised Land (Numbers. 26:1-51). Each census is thoroughgoing and recorded with accountant-like precision. Forty-six verses of the opening chapter of Parashat B’midbar detail the process and results of the tally. Once the divine commandment to “take a census of the whole Israelite community” is heard, census-takers are appointed and the numbers start rolling in for each of the tribes:
Reuben
- Elizur, son of Shedeur, counts 46,500 men
Simeon
- Shelumiel, son of Zurishaddai, counts 59,300 men
Judah -
Nahshon, son of Amminadab, counts 74,600 men
Issachar
- Nethanel, son of Zuar, counts 54,400 men
Zebulun
- Eliab, son of Helon, counts 57,400 men
Ephraim
- Elishama, son of Ammihud, counts 40,500 men
Manasseh
- Gamaliel, son of Pedahzur, counts 32,200 men
Benjamin
- Abidan, son of Gideoni, counts 35,400 men
Dan -
Ahiezer, son of Ammishaddai, counts 62,700 men
Asher -
Pagiel, son of Ochran, counts 41,500 men
Gad -
Eliasaph, son of Deuel, counts 45,650 men
Naphtali
- Ahira, son of Enan, of the tribe counts 53,400 men
Totally,
603,550 Israelites are counted.
While
the instruction is to take a census of the whole community — and
in certain instances, “Israelites” (B’nei Yisrael) can be construed as an
inclusive term for men and women — this is decidedly not how it goes down here. The
text makes abundantly clear that the census includes only men of at least 20
years of age who are deemed capable of bearing arms (Numbers. 1:2-3). Because they will be counted on to defend against
danger during the perilous trek, it is they who count.
But how do we account for the numbers that the census
conceals — the roughly 600,000 women, 2 million children, 100,000 elderly men,
and 90,000 men with physical challenges who live alongside the “603,550
Israelites”?
In its original context, the census is a mere pragmatic
tool designed to calculate the potential military might of the community. The
numerical results seem to offer mere data points to assess risk.
But
numbers speak for themselves.
When you consider that 603,550 men are counted in a book of 36 chapters that acknowledges fewer than ten women.
The five daughters wisely made their plea to Moses.
Once the leaders and congregation were listening, they
made their plea. I am sure they had butterflies in their stomachs and a tinge
of fear, but these women were very wise.
First, they cleared their father’s name by
declaring he was not a rebel.
“Our father died in the wilderness. He was
not among the company of those who gathered themselves together against the
Lord in the company of Korah.” (v.3)
Then they made it clear, there were no sons to
inherit the father’s land and asked if they could have their father’s
inheritance.
Moses took their case before Elohim Yahweh.
WOW! Moses listened and had compassion on
these women. He took this matter straight to Elshaddai Elohim, the
creator of the universe!
Yahweh declared:
“The daughters of Zelophehad are right.”
(v.6)
Gasp! The creator of the universe heard
the plea of these women and declared them as right and gave this statute and
rule for all time to Israel:
“‘If a man dies and has no son, then you shall
transfer his inheritance to his daughter.” (v.8)
Then they were granted the inheritance of
their Father.
Why? Because they had great faith.
There are 3 Lessons we can learn from these 5 Brave Women
Do we have this sort of faith?
1.) They had faith as they trusted in Elohim’s
provision for them.
These women were single women. They
could have played the victim card and moped about being orphans with no
brothers and no land. They could have gone from tent to tent complaining.
They could have rushed into marriage to solve their problem themselves.
But they did not. These were noble, Elohim fearing women who trusted that
Elohim would provide for them and were willing to courageously step outside
their comfort zone to see this happen. They trusted the leadership of
Moses and Elohim to be gracious and just and because of their faith – they
were protected against fear.
2.) They did not live for the present. They
had faith in Elohim’s promises of a land to come.
This land these women were asking for, they
had never seen. In chapter 26, the Promised Land was being divided
amongst the people. The generation that went before them were fearful
about entering the Promised Land and as a consequence they all died in the
wilderness and did not get to enter the Promised Land. The daughters of
Zelophehad believed in a land to come. They believed it was good and they
wanted an inheritance there.
3.) They had faith they could be used by Elohim
to bring about change!
These 5 women had the courage to approach
leaders to make a change! As a result of their faith, they were given a
portion just the same as the men. They not only gained an inheritance for
themselves but for ALL women, in this situation, for generations to come!
Data
Identity term – (Scripture reference) – Summary description
Mother/Wife/Daughter
–
Wife (Deut. 5:21) 10 commandments – not covet
– widows (Deut. 16:14) feast rejoicing to include the children, fatherless
– wives (Deut. 17:17) working against multiple wives
– wives (Deut. 21:15-17) first born inheritance rites of disliked wife
– mother (Deut. 22:6-7) may take young, not mother, from bird nest
– widow (Deut. 24:17, 19, 20, 21) gleanings for sojourner, fatherless, widow
– wife (Deut. 25:5-10) levirate custom/marry brother’s widow
– wife (Deut. 25:11-12) wrong way to defend husband
– wives (Joshua 1:14) wives to remain when men go to battle
– Achsah (Joshua 15:16-19 and Judges 1:12-15) Caleb’s daughter Achsah given to
nephew Othniel as wife, and her request
– Woman (Joshua 23:12-13) warning against intermarriage
– Wife (Judges 4:4) Deborah wife of Lappidoth
– Jael/wife/woman (Judges 4:17-22 and 5:24-27) wife of Heber; drove tent peg
into Sisera’s head
– mother of Sisera (Judges 5:28, 30) wonders and concludes about Sisera’s delay
– wisest ladies (Judges 5:29) answer mother of Sisera
– mother/mother’s family (Judges 9:1-3) Abimelech gets mother’s household to kill 70 brothers and make him king
– wife (Judges 11:2) Gilead’s wife bore sons who threw out brother Jephthah
– daughter (Judges 11:34-40) Jephthah sacrificed her as he promised
– daughters of Israel (Judges 11:40) yearly lament Jephthah’s sacrificed
daughter
– Manoah’s wife/woman (Judges 13:2-24) barren – angel appeared – cereal
offering – judge Samson born (judge)
– daughter/wife/woman (Judges 14:1-10) Samson desires Philistine wife
– Samson’s (Philistine) wife (Judges 14:15-20) She entices him for riddle
answer; he leaves angry
– sister (Judges 15:1-6) Samson’s vengeance with wife’s family
– Micah’s mother (Judges 17:2-4) melts money to make graven image
– daughter (Judges 19:24) old man offers in place of night guest – Levite
– daughters/virgins/wives (Judges 21:1, 7, 12, 14) Israel agreed not to marry
daughters to Benjamin’s tribe
– wives/daughters (Judges 21:16-23) virgins of absent Jabesh-Gilead given to
them, not enough virgins for Benjamin’s men so took wives of Shiloh, daughters as
they danced out at feast.
– Naomi, Elimelech’s wife (Throughout 4 chapters of Ruth) Ruth’s steadfast relation
with Naomi; Orpah, Chilion’s wife; Ruth, Mahlon’s wife; Boaz buys” Ruth &
Naomi and land; continued descendants include the great grandson David.)
– mother’s (Ruth 1:8) Naomi encourages daughters-in-law to return to their
mother’s houses– Hannah, Elkanah’s wife (I Samuel 1:2-28 & I Samuel 2:1-10) barren prior
to prayer answered with Samuel’s birth whom she gives in return; Hannah’s
prayer
– Peninnah, Elkanah’s wife (I Samuel 1:2, 4) Peninnah had children
– mother/wife Hannah/daughters (I Samuel 2:19-21) visits and brings clothes to
Samuel; then Hannah bore three sons and two daughters
– daughter-in-law, wife of Phinehas (I Samuel 4:19-22) Eli’s daughter-in-law
dies in childbirth with Chabod
– daughters (I Samuel 8:13) part of state conscription
– maidservants (I Samuel 8:16) part of state conscription
– daughter (I Samuel 17:25) reward for killing Goliath – King Saul’s daughter
– Saul’s elder daughter Merab/wife (I Samuel 18:20, 27) Michal given to David
in exchange for 200 Philistines
– Michal/wife (I Samuel 19:11-17) Michal protects David from Saul
Michal/wife (I Samuel 25:44) Michal given to another man by Saul
– Abigail, Nabal’s wife, handmaid/wife (I Samuel 25:3, 14-42) Abigail keeps
David from blood guilt and when Nabal dies, Abigail becomes David’s wife
– Ahinoam (I Samuel 25:43) wife of David, along with Abigail
– wives (I Samuel 27:3) Abigail and Ahinoam fled with David from Saul
– women, wives, daughters, David’s 2 wives (I Samuel 30:2-5, 18-19, 22)
Philistines take all these captive but David recovers them
– daughters (II Samuel 1:20, 24) David tells daughters of Israel to weep lest
daughters of Philistines rejoice over death of Saul and Jonathan
– wives (II Samuel 2:2) David’s two wives go along to Hebron; he is anointed
king; Ahinoam, Abigail
– Maacah (II Samuel 3:2-5) listing of sons born to these wives of David:Haggith, Abital, Eglah
– daughter (II Samuel 3:3) David’s wife Maacah is daughter of king Talmai
– daughter, Rizpah (II Samuel 3:7) concubine Rizpah is daughter of Aiah
– daughter/wife (II Samuel 3:14) David’s former wife, Michal, taken from
present husband, given to Abner
– Michal (II Samuel 6:16, 20-22) Michal, Saul’s daughter, despises David for
dancing naked in front of Israel
– daughter/wife (II Samuel 11:3) Bathsheba identified
– wife (II Samuel 11:26-27) Bathsheba laments, wishes death and becomes David’s
wife
– wives (II Samuel 12:8-14) Prophet Nathan shows David his sin and makes
projections
– wife (II Samuel 12:15, 24) Bathsheba’s first child dies, then she conceives
and bears Solomon
– daughter/woman/Tamar (II Samuel 14:27) Absalom’s daughter named Tamar, likely
due to love for sister Tamar
– Abigal/daughter/sister/mother (II Samuel 17:25) Abigal, mother of David; army
heads identified
– daughters/wives/concubines (II Samuel 19:5) David’s household saved at time
of Absalom’s death
– Rizpah/Merab/daughters of (II Samuel 21:8-11) wife and daughter of Saul whose
7 sons were hanged to settle blood guilt of Saul with Gibeonites; Rizpah of
Aiah, Merab of Saul
– Bathsheba, mother of Solomon, maidservant (I Kings 1:11-31) Bathsheba clears
with King David that Solomon is to reign rather than Adonijah
– daughters (I Kings 3:1; 7:8) Solomon takes Pharoah’s daughter as wife
– Taphath and Basemath (I Kings 4:11, 15) daughters of King Solomon married to
king’s officers
– daughter (I Kings 9:16) Solomon rebuilds city given to him as dowry from
Egypt Pharoah
– daughter (I Kings 7:8, 9:24) Solomon’s house built for Pharoah’s daughter
– wives (I Kings 20:5, 7, 8) Syrian King Benhaded threatens King Ahab to take
wives
– Maacah (I Kings 15:13) removed from queen mother by Asa for image made
– mother, wives (II Kings 24:13, 15) promised King of Babylon takes captive
King of Judah, his mother, wives, etc.
Position/Assignment
– Miriam (Duet. 24:9) warning about results of
questioning priest
– Rahab-harlot (Joshua 2:1-24) lodged and released two spies
– Rahab-harlot (Joshua 6:22-25) safe release of Rahab’s household in return
– Mahlah, Noah, Hoglah, Milcah, Tirzah (Joshua 17:3-4) Zelophehad’s daughters
receive inheritance
– Deborah, prophet, judge, warrior (Judges 4:4-16) Deborah agrees to go to
battle with Barak against Sisera and defeats him
– song writer (Judges 5:1-31) Song of triumph
– maidens (Ruth 2:8, 22; 3:2) workers in Boaz’ field
– women (I Samuel 2:22) women serving at entrance to tent of meeting
– women (I Samuel 4:20) women attending Eli’s daughter-in-law in childbirth
– women (I Samuel 18:6-7) musicians out to meet King Saul
–
maidens (I Samuel 25:42) five attended Abigail when she became David’s wife
– woman/handmaid (I Samuel 28:7-14, 21-25) Medium called on by Saul to discern
future
– Michal (II Samuel 3:13-16) used to achieve covenant between Abner and David
– Wise woman of Tekoa (II Samuel 14:2-20) via story, David is entreated to let
Absalom return
– concubines (II Samuel 15:16; 16:21; 20:3) ten concubines left to keep house
when King David fled
– maidservant/woman (II Samuel 17:17, 19-20) messenger between David and
Jonathan Ahimaaz
– wise woman/maidservant (II Samuel 20:16-22) prediction connected with Sheba
– maiden/nurse/Abishag the Shunammite (I Kings 1:2-4, 15) Abishag brought to be
nurse for David in old age
– Bathsheba (I Kings 2:13-22) Adonijah has Bathsheba ask King Solomon for
Abishag for wife
– Queen of Sheba (I Kings 10:1-13) queen visits, discovered Solomon’s wisdom,
leaves gifts
– Jeroboam’s wife (I Kings 14:1-20) Jeroboam sends her to Ahijah, the prophet;
son dies
– widow (I Kings 17:9-24) Elijah sent to her; she gives morsel; son lives
– Jezebel (I Kings 19:1-2) threatens Elijah’s life when Ahab tells her about
Mount Carmel
– Jezebel (I Kings 21:5-26) self-assigned task of getting rid of Naboth so Ahab
could get vineyards
– Jehosheba (II Kings 11:2) Jehosheba kept Joash, grandson of Athaliah while
Athaliah reigned
– Athaliah (II Kings 11:1-3) King of Judah six years.
– Athaliah (II Kings 11:13-16, 20) forcefully removed from throne and slain
– Huldah, prophet (II Kings 22:14) asked to interpret book of law just found;
predicts wrath of Yahweh, except to King Josiah
– women (II Kings 23:7) cult prostitutes, followers of Asherah, removed.
CONCLUSION
Within the context of the temple, women’s tasks varied. These included:
singers, timbrel players, audible prayers, ministers at the door of the
tabernacle, prophets who proclaimed, priests or Nazarites, readers, elders or
counselors. Deuteronomy gives an account of the Exodus/Wilderness experience,
with little about women until the statutes (chapters 21-25), Joshua focuses on
settling the Promised Land. Interesting stories there highlight Rahab and the
daughters of Zelophehad. Considerable information in Judges comes through tales
about how people lived. Thomas Culver notes women heroines like Deborah, woman
of Thebes, women around Samson, Micah’s mother, and the woman and crime at
Gibeah.
Generally,
biblical content was both lived and recorded within patriarchy; man’s
experience and views retained priority.
Males counted
in generations, leadership centered in men of a tribe, women missed occasions
of worship because monthly blood and the birthing process left them “unclean,”
unable to participate. Grateful that men could represent them when useful,
women focused on “womanly tasks” including birthing sons.
Sexual Partner
–
woman/wife (Deut. 21:11-14) procedure with desirable captive woman
– woman/wife/virgin (Deut. 22:13-30) six laws (situations) concerning chastity
– cult prostitute/harlot (Deut. 23:17-18) laws concerning man’s divorce
– wife (Deut. 24: 1-4) regulations for divorce
– wife (Deut. 24:5) man’s year-long honeymoon
– mother-in-law (Deut. 27:23) curse for incest
– maiden or two (Judges 5:30) war booty divided
– wives (Judges 8:30) Gideon had many wives
– concubine (Judges 8:31; 9:18) concubine of Gideon bore Abimelech
– harlot (Judges 11:1) harlot of Gilead who bore judge Jephthah
– harlot (Judges 16:1) Samson went in to her
– women (I Samuel 21:4-5) priest can give holy bread to man who has kept
himself from women
– Rizpah/concubine/woman (II Samuel 3:7-9) Abner accused of going in to Saul’s
concubine
– concubine/wives (II Samuel 5:13) additional concubine and wives David took in
Jerusalem
– Bathsheba (II Samuel 11:2-5) Bathsheba (Uriah’s wife) and David conceive
– wife (II Samuel 11:11) Uriah refuses to lie with his wife, David’s intent to
cover up his conception with Bathsheba
– Tamar/virgin (II Samuel 13:1-22) Amnon, David’s first son, forces virgin
sister Tamar to lie with him
– concubines (II Samuel 16:20-23) Absalom counseled to go in to concubines of his and others
– women/wives/princesses/concubines (I Kings 11:1-8) 700 princesses plus 300
concubines turned Solomon’s heart from Yahweh.
Equality of Man and
Woman
–
mother (Deut. 5:16) ten commandments equal to honor father/mother
– mother (Deut. 21:18-19) parents together discipline son who is rebellious
– mother (Deut. 27:16) restatement of command to honor father/mother
– sister-daughter of father or mother (Deut. 27:22) equality of father or
mother’s daughter
– women (Deut. 22:5) both sexes not to wear clothes of other sex
– female (Deut. 28:68) consequences of disobedience – equal for female and male
– wives (Deut. 29:11) covenant includes all
– virgin (Deut. 32:25) equal destruction of man and virgin for disobedience
– mother (Joshua 2:18) equal protection for entire household
– woman (Judges 9:51) men and women together fled to safe town
– mother (Judges 14:2, 3, 4, 5, 6, 9) Samson’s father and mother both in on marriage
decision
– women (Judges 16:27) men and women together rejoicing, then killed with
Samson
– women/woman (Judges 21:10-11) all men and all women, not virgins, killed
– mother (Ruth 2:11) Boaz acknowledged Ruth’s leaving father and mother
– woman (I Samuel 27:9, 11) David left neither man nor woman alive in raids
– women (II Samuel 6:19) celebrating ark coming to Jerusalem, all men and women given foods
– women (II Samuel 19:35) signing men and women for Barzillai
– mother (II Samuel 19:37) Barzillai wants to be buried near father and mother
– mother (I Kings 22:52) Ahaziah evil as father Ahab and mother Jezebel
– mother (II Kings 3:2) Jehoram evil but not as bad as parents Ahab and Jezebel
Wife of/Son
of/Mother of/Daughter of
–
Haggith (I Kings 1:5; 2:13) Adonijah the son of Haggith
– Bathsheba (I Kings 2:13) mother of Solomon
– Zeruah/mother/widow (I Kings 11:26) mother of Jeroboam the son of Nebat
– Naamah (I Kings 14:21, 31) mother of Rehoboam
– Maacah (I Kings 15:2, 10) Maacah of Abijam, daughter of Abishalom, Maacah of
Asa, son of Abijam
– Jezebel (I Kings 16:31) Ahab’s wife, daughter of Sidonian’s King Ethbaal
– Azubah (I Kings 22:42) Asa’s wife, mother of Jehoshaphat, daughter of Shilhi
– wife (II Kings 8:18) Jehoram’s wife, a daughter of Ahab, Jehoram son of
Jehoshaphat
– Athaliah (II Kings 8:26; 11:1) mother of Ahaziah, wife of Jehoram,
granddaughter of Omri
– Zibiah (II Kings 12:1) mother of Jehoash, wife of Ahaziah
– Jehoaddin (II Kings 14:2) mother of Amaziah, wife of Joash
– Jecoliah (II Kings 15:2) mother of Azariah, wife of Amaziah
– Abi (II Kings 18:2) mother of Hezekiah, daughter of Zechariah, wife of Ahaz
– Hephzibah (II Kings 21:1) mother of Manasseh
– Meshullemeth (II Kings 21:19) mother of Amon, daughter of Haruz
– Jedidah (II Kings 22:1) mother of Josiah, daughter of Adaiah
– Hamutal (II Kings 23:31) mother of Jehoahaz, daughter of Jerimiah of Libnah
– Zebedah (II Kings 23:36) mother of Jehoiakim, daughter of Pediah
– Nehushta (II Kings 24:8) mother of Jehoiachin, daughter of Elnathan
– Hamutal (II Kings 24:18) mother of Zedekiah, daughter of Jeremiah of Libnah
Stories of Life
Experience
– woman (Judges 9:53) threw millstone on Abimelech – belittling for men to be
killed by a woman
– Delilah/loved woman (Judges 16:4-20) Delilah entices Samson to tell secret of
strength
– concubine (Judges 19:1-29) Levite takes her, en route home old man lodges
them; base men come and demand Levite but man gives concubine and own daughter
in place. Concubine dead by morning; Levite takes her home and divides her into
twelve pieces to distribute
– harlots (I Kings 3:16-27) two harlots came to Solomon to discover which was
the true mother
– wife/maidservant (II Kings 4:1-7) widow asks Elisha for help; vessels filled
with oil
– wealthy Shunamite woman (II Kings 4:8-37) prepared chamber for Elisha who in
turn restores her promised son
– maid (II Kings 5:2-3) Israelite maid assisting Naaman’s wife suggests cure
for Naaman’s leprosy
– woman (II Kings 6:26-31) story of woman betrayed in giving son for food
– woman (II Kings 8:1-6) woman, whose son Elisha had restored, now has land
restored following famine
Miscellaneous
– women (Deut. 20:14) war booty
– women of neighborhood (Ruth 4:14, 17) praised Ruth to Naomi and named the
son, Obed
– women (II Samuel 1:26) David compares Jonathan’s love to that of women
– maids (II Samuel 6:20, 22) servants, maids before whom David danced naked
– [mother (II Samuel 20:19) speaking of a city in heritage of Israel]
– sister/wife (I Kings 11:19-20) Pharoah gives sister of wife to Hadad,
Solomon’s adversary
– Jezebel (I Kings 18:13, 19) reference to Jezebel’s killing prophets and
Asherah’s prophets whom she fed
– harlots (I Kings 22:38) washed themselves in Ahab’s blood
– Jezebel (II Kings 9:7, 10, 22) vengeance on house of Ahab and Jezebel
– Jezebel (II Kings 9:30-37 death of Jezebel and prophesy fulfillment involved
– women (II Kings 15:16) all pregnant women ripped up when Menahem sacked
Tappuah
– [daughter (II Kings 19:21) referring to Zion and Jerusalem, Isaiah speaks to
Hezekiah]
To be Continued (Work in Progress).....