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Journal articles on the topic 'Women in the Bible'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

von Flotow, Luise. "Women, Bibles, Ideologies." TTR : traduction, terminologie, rédaction 13, no. 1 (March 19, 2007): 9–20. http://dx.doi.org/10.7202/037390ar.

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Abstract Women, Bibles, Ideologies - Julia Evelina Smith's Bible translation was undertaken in response to the religious fervour of the Millerites in 1840s USA. Published in 1876, in the highly politicized context of the women's suffrage movement, it influenced "The Woman's Bible" (1895). Yet its "literal" approach results in a text that is quite unlike a late 20th century "literal" version by Mary Phil Korsak from yet another ideological movement.

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2

Landman, Christina. "Women Flying with God: Allan Boesak’s Contribution to the Liberation of Women of Faith in South Africa." Studia Historiae Ecclesiasticae 43, no. 1 (August 13, 2017): 166–77. http://dx.doi.org/10.25159/2412-4265/2720.

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In 2005 Allan Boesak published a book entitled Die Vlug van Gods Verbeelding (“The Flight of God’s Imagination”). It contains six Bible studies on women in the Bible, who are Hagar, Tamar, Rizpah, the Syrophoenician woman, the Samaritan woman as well as Martha and Mary, the sisters of Lazarus. This article argues that women of faith in South Africa have, throughout the ages, in religious literature been stylised according to six depictions, and that Boesak has, in the said book, undermined these enslaving depictions skilfully. The six historical presentations deconstructed by Boesak through the Bible studies are the following: 1) Women are worthy only in their usefulness to church and family without agency of their own; 2) A good woman is submissive on all levels, privately and publicly; 3) Women should sacrifice themselves to the mission of the church, without acknowledgment that they themselves are victims of patriarchy; 4) A good white woman is one that is loyal to the nation and to her husband while black women are to reject their cultures; 5) Women’s piety is restricted to dealing with their personal sins, while they are not to express their piety in public; 6) Women are forbidden by the Bible to participate in ordained religion.After references to these discourses in Christian literature of the past 200 years, the contents of Boesak’s Bible studies will be analysed to determine how—and how far—he has moved from these traditional views of women of faith. Finally the research findings will be summarised in a conclusion.

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Phaipi, Chingboi Guite. "The Bible and Women’s Subordination." International Journal of Asian Christianity 5, no. 1 (March 3, 2022): 69–88. http://dx.doi.org/10.1163/25424246-05010005.

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Abstract Tribal Christian patriarchal societies promulgate women subordination as biblical by using the creation stories in Gen 2–3. This paper re-examines the narrative of Gen 2–3, whether women subordination is promulgated in the text. Terms and logic often used for women subjugation—such as the woman created to be ‘helper’ for the man, the woman being created later and from the man, the man to ‘rule’ the woman—are not so straightforward as they seem. A close analysis of the biblical narratives demonstrates that these terms, in their root meanings, are rather ambiguous. Rather than subordination, sameness and togetherness between the man and the woman are emphasized throughout the narrative of Gen 2–3.

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Powery, Emerson B. "‘Rise Up, Ye Women’." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 5, no. 2 (November 14, 2011): 171–84. http://dx.doi.org/10.1558/post.v5i2.171.

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Harriet Jacobs was the first female to write and publish a narrative about her earlier life in slavery. It is a story unlike any written by her male counterparts, especially as she details the psychological impact of the harrowing sexual exploitation of nineteenth-century antebellum enslavement. Her Incidents is full of citations of and allusions to the Bible, which she learned to read as a very young girl. She developed a strategy for interpreting the pages of the Bible to challenge commonly held southern interpretations that supported the slaveholding aristocracy surrounding her. Her appropriation of the Bible allowed her to defend her humanity and maintain her dignity.

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5

Efthimiadis-Keith, Helen. "Women, Jung and the Hebrew Bible." biblical interpretation 23, no. 1 (December 24, 2015): 78–100. http://dx.doi.org/10.1163/15685152-00231p04.

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This paper evaluates Jungian psychoanalytic approaches to Hebrew Bible texts by way of two readings of the book of Ruth: those of Yehezkel Kluger and Nomi Kluger-Nash. In so doing, it provides a brief synopsis of Jungian approaches to Hebrew Bible texts and the process of individuation. It then evaluates the two readings mentioned according to the author and Ricoeur’s criteria for adequate interpretation. Having done so, it attempts to draw conclusions on the general (and potential) value of Jungian biblical hermeneutics, particularly as it affects the appraisal of women in the Hebew Bible and the incorporation of Jewish tradition and scholarship in Hebrew Bible hermeneutics. Finally, it endeavours to sketch a way forward.

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고유경. "The Role and Significance of the Bible Women in the 3.1 Movement." Women and History ll, no. 31 (December 2019): 101–32. http://dx.doi.org/10.22511/women..31.201912.101.

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7

CHEN, Zhongxiang. "Interpretation of the Women in the Biblical Literature." Review of Social Sciences 1, no. 6 (June 29, 2016): 09. http://dx.doi.org/10.18533/rss.v1i6.36.

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<p>Bible as literature and Bible as religion are comparative. It is without doubt that Bible, as a religious doctrine, has played a great role in Judaism and Christianity. It is meanwhile a whole literature collection of history, law, ethics, poems, proverbs, biography and legends. As the source of western literature, Bible has significant influence on the English language and culture, English writing and modeling of characters in the subsequent time. Interpreting the female characters in the Bible would affirm the value of women, view the feminist criticism in an objective way and agree the harmonious relationship between the men and the women. </p>

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Ferruta, Paola. "Rethinking "Women and the Bible"." International Journal of the Humanities: Annual Review 5, no. 1 (2007): 121–28. http://dx.doi.org/10.18848/1447-9508/cgp/v05i01/43472.

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9

Kondemo, Maleke M. "In Search of Biblical Role Models for Mongo Women: A Bosadi Reading of Vashti and Esther." Old Testament Essays 34, no. 2 (November 18, 2021): 1–19. http://dx.doi.org/10.17159/2312-3621/2021/v34n2a14.

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The Old Testament world clearly subjected the woman to the will and protection of her husband, but she was also celebrated for performing important roles as wife and mother. Although some of its texts may be considered oppressive in certain ways, the Bible also contains positive examples of liberation stories for women to emulate. The Bible contains stories which may be read to promote the rights of women to be what God wants them to be, a right which needs to be reclaimed. Informed by David Adamo's African biblical hermeneutical reading that encourages the appropriation of the Bible by African women and men by reconsidering ancient biblical traditions and African life experiences with the purpose of finding biblical role models, this essay reads the Bible from the point of view of the marginalised and oppressed in order to draw out a liberation message. In this article, I examine the characters of Esther and Vashti in the book of Esther as they navigate a patriarchal context in light of Mongo women's experiences. Though Esther and Vashti operated on a high-class level, both women can serve as role models to Mongo women. The strategies used by the two queens can also be combined to affirm Mongo women and help them to conceive new identities and roles.

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10

S, Radha. "Women's Legacy in the Bible." International Research Journal of Tamil 4, S-18 (December 8, 2022): 452–55. http://dx.doi.org/10.34256/irjt224s1862.

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Every poet and storyteller sing a poem and writes story comparing women to Pushpam, means flower. There are many kinds of flowers, each with different speciality. Their colours and smells are different. Similarly, every woman created by God has different qualities and nature. Even in the Bible, each story portrays women in a different form with different characteristics. But only some flowers attract human attention. Many kind of flowers that grow in the forest bloom and wither, no one is there to take care of it. No one enjoys its beauty, and no one consumes its fragrance. However, God does not refuse to give beauty and fragrance to it. The Lord Jesus Christ tells us to observe how the wild flowers grow. If God takes care of them, will He not take care of humans? Every woman in the scripture’s blossoms like a flow and God uses them for a good purpose. This article explains about the women’s legacy in the Bible

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11

de Groot, Christiana. "Contextualizing The Woman’s Bible." Studies in Religion/Sciences Religieuses 41, no. 4 (September 24, 2012): 564–77. http://dx.doi.org/10.1177/0008429812460136.

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Reading Elizabeth Cady Stanton’s The Woman’s Bible in the context of other nineteenth-century women interpreters of Scripture and in the context of her development as a thinker and activist for abolition as well as women’s rights creates a more nuanced understanding of her work. Stanton’s two-volume commentary, published in 1895 and 1898, stands in a tradition of women reflecting on women in the Bible that began eighty years earlier. Her contributions are read in dialogue with other women interpreters, noting both similarities and differences. In addition, her writings in The Woman’s Bible are contrasted with an essay on the Decalogue which she wrote in 1860 to advocate for abolition. Here she writes as a reformer, and reads the Bible from a liberationist viewpoint. Stanton’s differing reading strategies are explored in their particular historical context so that developments in her own thinking are clarified.

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Reid, Barbara E. "Major Review: Women in the Bible." Interpretation: A Journal of Bible and Theology 76, no. 3 (July 2022): 260–62. http://dx.doi.org/10.1177/00209643221099684b.

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13

Gowdridge, Christine. "Reviews : Bible on health for women." Health Education Journal 49, no. 1 (March 1990): 43–44. http://dx.doi.org/10.1177/001789699004900121.

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14

Moberly, Elizabeth. "Book Review: Women in the Bible." Theology 88, no. 723 (May 1985): 238–39. http://dx.doi.org/10.1177/0040571x8508800323.

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15

Waha, Kristen Bergman. "Converts, Bible Women, and Girl Graduates: Emerging Visions of Indian Christian Womanhood in Krupabai Satthianadhan’s Saguna (1889–1890)." Victorians: A Journal of Culture and Literature 145, no. 1 (June 2024): 37–56. http://dx.doi.org/10.1353/vct.2024.a931641.

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ABSTRACT: Krupabai Satthianadhan’s Saguna (1889–1890) is an autobiographical novel by one of the first Indian women to attend medical school in Madras. Saguna is a New Woman narrative of spiritual and social development for both its protagonist and the emerging Indian Christian community. Written in English, it was serialized in the Madras Christian College Magazine , a periodical reaching British, Anglo-Indian, and Western-educated Indian readerships regionally, nationally, and in Christian missionary networks throughout the Empire. Satthianadhan investigates the origins of Indian Christian womanhood in Indian Christian conversion narratives and professional work, especially the mission-sponsored Bible Woman. Critiquing the ways in which female converts and Bible Women retain limited personal agency or occupy lowly positions in the community, Satthianadhan presents her protagonist as a New Woman who draws on the Bible Woman’s example of bold preaching and her own liberal education to ground her beliefs about society and religion in independent, rational thought. Satthianadhan promotes Indian women’s education reform as a movement to be embraced by the Indian Christian community and as a means through which its women can join theological conversations and champion social reform efforts in the larger, male-dominated, Indian public sphere.

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Natar, Asnath Niwa. "Prostitute or First Apostle? Critical Feminist Interpretation of John 4: 1-42 Over the Figure of the Samaritan Woman at Jacob's Well." Walisongo: Jurnal Penelitian Sosial Keagamaan 27, no. 1 (July 30, 2019): 99–124. http://dx.doi.org/10.21580/ws.27.1.3891.

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The Bible is indeed written in a patriarchal culture and someone finds it desperate to search for the Bible texts that support equality as it provides insufficient passages of equality between men and women. Nonetheless, to use the feminist perspectives is pivotal in searching for equality in reading the Bible texts. It helps people to learn from the efforts made by women in the Bible in order to get out of their oppression and to not take for granted of their miserable situation. Thus in this paper, the author makes a reinterpretation effort on the text of John 4, 1- 42 which has been interpreted in gender bias. The interpretation uses the historical-critical method with a hermeneutic approach to investigation (suspicion) from a feminist perspective. Hermeneutic investigative approach is an approach that reads the text critically and with assumptions (initial suspicion) about the elements of power relations that exist in the text that are dominative and investigates the text. This new approach can result in a new understanding and appreciation of the figures and actions of the Samaritan woman who has been seen as a prostitute and a sinful woman.

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17

Dillon, Amanda. "Bible Journaling as a Spiritual Aid in Addiction Recovery." Religions 12, no. 11 (November 3, 2021): 965. http://dx.doi.org/10.3390/rel12110965.

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Bible Journaling is a trend of the past decade whereby readers make creative, visual interventions in their Bibles, using coloured pens and pencils, watercolours, stickers and stencils, highlighting texts of particular resonance. Journaling, in its more conventional written forms, has long been recognised as a pathway to spiritual development. Significantly, Bible journaling is almost exclusively practiced by women and has a high level of interpersonal interaction attached to it, through open and mutual sharing of these creations, through various online social media fora. Gleaned from the sharing of women who journal for spiritual support, this article examines the role Bible journaling plays in aiding recovery from drug addiction. Multimodal analysis is a methodological approach that provides a structured semiotic framework in which to closely examine every feature of a creation such as a journaled page of a Bible, to examine how the journaler has made meaning of a text through their interventions on the page. Appreciating every mark, choice and placement of image, colour, typography as a motivated sign revealing the interest of the creator, the sign-maker, a detailed multimodal analysis is conducted of one page of a recovered drug-user’s journaled Bible. As shall be demonstrated, profound insights into the appropriation of sacred texts for the spiritual life of a recovering addict can be gleaned in this process. Bible journaling reveals itself to be a highly valuable spiritual practice for those in addiction recovery. This interdisciplinary paper uniquely brings a methodological approach from the field of semiotics to the field of spirituality. Both the methodological approach and the subject of sacred text journaling may be of particular interest to spiritual directors, across many religions with a foundational sacred text, as a means whereby adherents can engage with a text in a deep, contemplative and creative practice that is personally, spiritually sustaining and motivating during a difficult phase of life.

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18

Wong, Briana. "“We Believe the Bible”." Indonesian Journal of Theology 9, no. 1 (August 12, 2021): 23–40. http://dx.doi.org/10.46567/ijt.v9i1.170.

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Christianity is a small but growing minority in Cambodia, accounting for only about 3% of the population yet growing there at a rate faster than in any other country in Southeast Asia. In Cambodian Christian communities, it is not uncommon to find more women than men in the churches. Cambodian boys often spend a brief period of their youth as novice monks at Theravada Buddhist monasteries, during which time they have the opportunity to become familiar with the Pali language and holy texts. Girls are not afforded this same opportunity, as there are no nuns (bhikkhuni) in contemporary Theravada. Within the Christian community in Cambodia, women carry out much of the service work in the churches, but only rarely are they invited to preach, let alone to become pastors—as is the case in much of the world. This article, based on interviews and participant observation with evangelical churches in Cambodia in 2019, demonstrates the ways in which ministry carried out by women has been characterized by courageous creativity, empowered through physical distance, and undergirded by a resoluteness of vocation.

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19

Nel, Marius. "Pentecostal Hermeneutical Considerations about Women in Ministry." Studia Historiae Ecclesiasticae 43, no. 1 (August 17, 2017): 122–37. http://dx.doi.org/10.25159/2412-4265/2126.

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At first, the Pentecostal movement made no distinction between genders in the ministry. Anyone anointed by the Spirit was allowed to minister, whether to pray for the sick, testify about an encounter with God, preach or teach. The emphasis was not on the person of the one ministering, but on the Spirit equipping and empowering the person. Due to Pentecostals’ upward mobility and alliance with evangelicals in order to receive the approval of the society and government since the 1940s, women’s contribution to the ministry faded until in the 1970s some Pentecostals with an academic background started debating about Pentecostal hermeneutics; questioning also the omission of women from ministry. Although many Pentecostals still read the Bible in a fundamentalist manner, the article proposes a hermeneutical strategy—in accordance with the way early Pentecostals interpreted the Bible—that moves from the experience with the Spirit to the Bible, allowing one to experience the confusion and conflict necessarily associated with contradictory statements found in the Bible about issues such as women in the ministry. While the author agrees it is important that discrimination against women in the church should cease, the purpose of the article is not primarily to discuss this discrimination; it is rather to show how a movement’s hermeneutical viewpoint and considerations can cause the movement to change its stance about an important issue such as women in ministry.

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20

Silva, Claudia Neves da, and Ana Karolina Celestino Soares. "THE LEGITIMATION OF WOMEN'S SUBALTERNITY IN CHRISTIANITY AND ISLAM." PARALELLUS Revista de Estudos de Religião - UNICAP 15, no. 36 (July 19, 2024): 209–20. http://dx.doi.org/10.25247/paralellus.2024.v15n36.p209-220.

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Religion is a system of doctrines and practices existing in all countries; an important system that guarantees and maintains social cohesion through the rationalization of the conception of the world and the behavior of men and women, in addition to determining and legitimizing the place of men and women in society. From these considerations, we aim in the article in question, to understand how Christianity and Islam reinforce and legitimize the subalternity of women. By reading the Bible and the Koran, books considered sacred by both religions, we highlight some passages that justify and reinforce the idea that a woman should be obedient and subservient to her husband. Thus, based on some passages from the Bible and the Koran, interpreted according to the perspective and interest of religious leaders, the woman must be submissive to her husband, since he was imbued with divine authority to command and direct the family.

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21

Burke, Linda. "Jeanette L. Patterson, Making the Bible French: The Bible historiale and the Medieval Lay Reader. Toronto: University of Toronto Press, 2022, 249 pp., 8 b/w ill." Mediaevistik 35, no. 1 (January 1, 2022): 531–34. http://dx.doi.org/10.3726/med.2022.01.136.

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Abstract: Were medieval lay Christians forbidden by the Catholic Church to read the Bible in their mother tongue? Were vernacular Bibles a rarity? If vernacular Bibles flourished, as they did, who were the translators, and how were the ancient books of the Bible reworked to engage the lay man or woman of a time and culture far removed from the ancient world? Where the Church authorities approved of these Bibles, what were the agendas served?

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22

Wassar, Sarah. "Tinjauan Teologi Pelayanan Perempuan." Jurnal Apokalupsis 12, no. 1 (June 30, 2021): 19–32. http://dx.doi.org/10.52849/apokalupsis.v12i1.14.

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In teological perpective, women ministry herewith explains that women are called to serve God as well. A biblical study underlies woman ministry in family, churches and soceity. Therefore, women will not be binded to the cultural rules or patriachy system which contradics the Bible, that has been believed by the soceity and churches for years. Furthermore, The biblical truth of minister God will set women free to serve God.

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23

Lloyd, Jennifer M. "Women Preachers in the Bible Christian Connexion." Albion 36, no. 3 (2004): 451–81. http://dx.doi.org/10.2307/4054368.

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In 1862 Mary O'Bryan Thorne, daughter of the founder of the Bible Christian Connexion and a Bible Christian local preacher, wrote in her diary: “At our East Street anniversary I spoke at 11, and Serena [her daughter] at 2:30 and 6; one was converted in the evening.” She regarded this as a routine engagement; something she had been doing since her sixteenth year, and that her daughter had every right to continue. Female traveling preachers (itinerants) were important, perhaps crucial, in establishing the Bible Christians as a separate denomination and their use was never formally abandoned. The persistence of this tradition makes their history an important case study of women preachers’ experience in nineteenth-century Britain, showing a trend toward marginalization similar to the experience of many other nineteenth-century women who sought to enter increasingly professionalized occupations open only to men. Even in the early years of the Connexion when the organizational structure was fluid and evolving, women were never on an equal footing with male preachers. With the development of a formal organization in the 1830s their numbers started to drop and the gap between male and female responsibilities widened, with women never assigned the full duties of male ministry.

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24

Eun-Ha Cho. "Bible Conference and Christian Education of Women." Journal of Christian Education in Korea ll, no. 14 (January 2007): 189–220. http://dx.doi.org/10.17968/jcek.2007..14.006.

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25

Sturrock, J. "Blake and the Women of the Bible." Literature and Theology 6, no. 1 (March 1, 1992): 23–32. http://dx.doi.org/10.1093/litthe/6.1.23.

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26

Prassas, Despina D. "The Bible in Mission: Women in Mission." International Review of Mission 93, no. 368 (January 2004): 35–38. http://dx.doi.org/10.1111/j.1758-6631.2004.tb00439.x.

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27

Perkins, Pheme. "Women in the Bible and Its World." Interpretation: A Journal of Bible and Theology 42, no. 1 (January 1988): 33–44. http://dx.doi.org/10.1177/002096438804200104.

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Jesus' healing, preaching, and death are not about abstractions like “patriarchal system,” but seek to establish new patterns of personal relationship and human solidarity among all women and men, bringing liberation and healing even to those at the margins of society.

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28

Coggins, Richard. "Book Review: Women in the Hebrew Bible." Theology 102, no. 809 (September 1999): 364–65. http://dx.doi.org/10.1177/0040571x9910200509.

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29

BRUNK, DOUG. "Finding Strength From Women in the Bible." Internal Medicine News 41, no. 16 (August 2008): 36. http://dx.doi.org/10.1016/s1097-8690(08)70933-8.

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30

BRUNK, DOUG. "Finding Strength From Women in the Bible." Family Practice News 38, no. 16 (August 2008): 38. http://dx.doi.org/10.1016/s0300-7073(08)71067-3.

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31

Baskin, Judith Reesa. "Reading the Women of the Bible (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 23, no. 2 (2005): 158–60. http://dx.doi.org/10.1353/sho.2005.0046.

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32

Moko, Catur Widiat. "Eksistensi Gender Ditinjau Dari Sudut Pandang Al-Kitab (Studi Terhadap Agama Katolik)." Jurnal Intelektualita: Keislaman, Sosial dan Sains 7, no. 1 (July 10, 2018): 21–30. http://dx.doi.org/10.19109/intelektualita.v7i1.2337.

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Gender is always being connected with equality and discrimination. Gender equality is about a balancing, harmony, and role equality and also a responsible among men and women. There are equality and also equity in having some rights, opportunities, cooperation, and relations among men and women. On the other hand, gender discrimination is a behaviour that tries to avoid, burden the equality of gender. This behaviour can cause an avoidance of the human right and the equality among men and women in many aspects, such as politics, economy, and socio-culture. Bible is the main source of every rule and Christian ethique. But the bible itself has patriarchy culture domination. Most of the scholar argued that the discrimination and injustice among men and women is a reflection of the culture. They can’t divide the gender concept that change and created in long term socio-culture process. The ideal status and role should be developed for the equality status among men and women. In some parts of the bible, there is role and status which are not ideal, or even show the discrimination to women, but that’s not the reason why we should avoid bible but we have to learn more about, what is the background and what is the purpose so we can get the best answer to solve all the gender problems.

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33

Madu OP, Sr Cecilia. "Women in the Bible as Source of Inspiration for Women Today." IOSR Journal of Humanities and Social Science 19, no. 5 (2014): 123–28. http://dx.doi.org/10.9790/0837-1954123128.

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34

Koplowitz-Breier, Anat. "Déjà Vu: Shirley Kaufman’s Poetry on Biblical Women." Religions 10, no. 9 (August 21, 2019): 493. http://dx.doi.org/10.3390/rel10090493.

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This article explores Shirley Kaufman’s reading of the Bible as an elaboration on/of its feminine characters via three devices: (a) Dramatic monologues, in which the woman speaks for herself (“Rebecca” and “Leah”); (b) description of specific scenes that gives us a glimpse into the character’s point of view (“His Wife”, “Michal”, “Abishag”, “The Wife of Moses”, “Yael”, and “Job’s Wife”); and (c) interweaving of the biblical context into contemporary reality (“Déjà Vu” and “The Death of Rachel”). Fleshing these figures out, Kaufman portrays the biblical women through contemporary lenses as a way of “coming to terms with the past” and the historical exclusion of “women’s bodies” from Jewish tradition, thereby giving them a voice and “afterlife”. Her treatment of the biblical texts can thus be viewed as belonging to the new midrashic-poetry tradition by Jewish-American women that has emerged as part of the Jewish feminist wave. Herein, Kaufman follows Adrienne Rich and Alicia Ostriker’s “re-visioning” of the Bible and in particularly its women, empowering them by making use of her/their own words.

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Pattiserlihun, Selvone Christin. "The Women Poet: Exploring the Existence of Women and Feminist Values from the Song of Songs 3:1-5." Satya Widya: Jurnal Studi Agama 5, no. 2 (December 29, 2022): 16–28. http://dx.doi.org/10.33363/swjsa.v5i2.844.

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Aren't humans created equally? in every situation, they are equal whatever the situation. Humans are social creatures who always depend on groups and cannot live alone to the fullest. Biologically, humans are classified based on sex in two forms, namely male (male) and female (female). Both men and women, humans still have the same awareness to express their existence in society. However, the awareness to accept existence (existence) is based on several conditions. The Bible is a place to describe the existence of women in society in terms of religion (Christianity). Women have always been objects and do not have the same existence as men, which was once based on public awareness (which was very patriarchal). One of the love poems, the Song of Solomon, records the existence of women and describes it clearly that women had a unique existence in society at the time of the writing of the Bible even before Jesus. This paper aims to explain the existence of women in Kidung Agung using a feminist literary criticism approach as a writer. The author would like to emphasize that the poem “Dream of the Bride” in Song of Solomon 3:1-5 was written by a woman. In the end, this paper will provide moral values for women today.

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GAMSAKHURDIA, Nino, and Ana KURDIANI. "The Jezebel Stereotype." Journal in Humanities 10, no. 2 (February 1, 2022): 88–93. http://dx.doi.org/10.31578/hum.v10i2.463.

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This paper is a part of a series of articles dedicated to the historical stereotypes existing towards African American women.Stereotypical archetypes that has been used in the past include mammy (a southern slang term for a Black woman who wereconsidered the portly, asexual, and fierce caretakers), jezebel (a concept revolving around Black women who were often portrayedas innately promiscuous, even predatory), and sapphire (Black women who are portrayed as rude, loud, malicious, stubborn, andoverbearing) (West, 1995). Unfortunately, those stereotypes have negatively affected the image of African American women in asociety and have been assimilated into the Black culture. The Jezebel’s reputation is established in the bible, as a murderer,prostitute, and an enemy of God. A close reading of the biblical text articulates that for more than two thousand years, Jezebel hasbeen seen as the “bad girl of the Bible, the wickedest of women,” (Gaines, 2013). The representation of African American women asimmoral Jezebels can also be the result of cultural and environmental differences between Africans and Anglo Saxons. There is abelief that English slave traders misinterpreted polygamy as a sign of their uncontrolled desires and their lack of coverage aseroticism.Keywords: Jezebel, stereotypes, racism, African American women

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-, Kartono, and Antonius Galih Arga Wiwin Aryanto. "MENYOAL IDENTITAS PEREMPUAN Analisa Identitas Sosial Perempuan Sirofenisia Dalam Mrk 7:24-30." Jurnal Ledalero 21, no. 2 (December 22, 2022): 207. http://dx.doi.org/10.31385/jl.v21i2.307.207-218.

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<p><strong>Abstract</strong>: Every narrative in the Bible has not only theological insight but also social-communal aspect. Thus, the biblical narrative contains inspiration for today's social life. One such narrative is the story of the Syrophoenician woman in Mark 7:24-30. This article studies the identity of Syrophoenician woman in the light of Social Identity Theory. This research is important because it is not common to investigate the identity of women with scientific social theory in the narrative of the Bible. By this research, we get an explanation of the identity of the Syrophoenician woman and her struggles as a woman and the mother of a daughter who is possessed by a demon. Syrophoenician woman is regainner respectable identity, namely domestic (family) affairs. Moreover, she has also gives an example for other women to be brave crossing geographical, political, cultural, and ethnic boundaries for salvation.</p><p><strong>Key words </strong>Syrophoenician Woman, Social Identity Theory, Jewish, Mediterranian, Social Identity</p>

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Abdul Rahim, Adibah, and Nadzrah Ahmad. "The Critique of Feminism on Traditional Christian Theology: An Analysis from Qur’ānic Perspective." Ulum Islamiyyah 27 (May 17, 2019): 26–33. http://dx.doi.org/10.33102/uij.vol27no1.86.

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The study attempts to highlight feminists’ critics against traditional Christian theology on women. Traditional Cristian theology or known as Biblical or Christian patriarchy by the feminists has allegedly been studied and comprehended from a patriarchal perspective of male dominance hence misrepresentation of female scriptural image within the Bible. In this study, feminists’ critics on issue pertaining to women in the Bible were selected and analyzed its specifics before scrutinized further from Qur’anic point of view. The study finds that despite the feminists’ claim of image defamation of women in the Bible, the Qur’ān on the other hand represented its female subjects in the most acceptable non-discriminative manner. Women as depicted in the Qur’ān were purged of any offensive and denounced outcomes of their own existence and nature. Utilizing scriptural-textual analysis method, the study embarks on deriving points of comparison between the two scriptures highlighting agreements and discrepancies of both texts.

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Bridge, Edward J. "A Mother’s Influence: Mothers Naming Children in the Hebrew Bible." Vetus Testamentum 64, no. 3 (July 28, 2014): 389–400. http://dx.doi.org/10.1163/15685330-12341163.

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When parents are narrated in the Hebrew Bible as actively naming their children, mothers naming children occurs more frequently than fathers naming children. When this phenomenon is combined with those biblical texts that indicate women as having influence over the religious leanings or language spoken by their children, it suggests that the authors of the Hebrew Bible texts recognized that women had significant standing and influence in the ancient Israelite household.

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Stein, Stephen J. "America's Bibles: Canon, Commentary, and Community." Church History 64, no. 2 (June 1995): 169–84. http://dx.doi.org/10.2307/3167903.

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In America the category ‘bible’ enjoys a privileged cultural position. That fact was brought home to me anecdotally several years ago when I received a telephone call forwarded through a departmental secretary. The woman on the other end of the line expressed frustration because she did not know what to do with a worn-out Bible. She asked if there was a proper way to handle the situation: should she bury it, or burn it? She was genuinely perplexed. Of one thing alone was she certain: she could not throw the Bible into a garbage can. As it turned out, I was of little help. I knew no liturgy for disposing of old Bibles, nor any special protocol for handling them. But I also do not remember ever throwing one away. I am accustomed to seeing old Bibles in attics or on shelves of used-book stores. The telephone call underscored in a practical way the special aura that surrounds the ‘bible’ in America.

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Roberts, Megan. "Women and Exilic Identity in the Hebrew Bible." Bulletin for Biblical Research 30, no. 1 (April 2020): 129–32. http://dx.doi.org/10.5325/bullbiblrese.30.1.0129.

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Ahn, John. "Engaging the Bible: Critical Readings from Contemporary Women." Horizons in Biblical Theology 29, no. 1 (2007): 87–90. http://dx.doi.org/10.1163/187122007x198518.

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Tucker, Ruth A. "The Role of Bible Women in World Evangelism." Missiology: An International Review 13, no. 2 (April 1985): 133–46. http://dx.doi.org/10.1177/009182968501300201.

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Makhlouf, Avril M. "Book Review: Women as Interpreters of the Bible." Interpretation: A Journal of Bible and Theology 47, no. 3 (July 1993): 322–24. http://dx.doi.org/10.1177/002096430004700328.

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Hartman, Tracy. "Book Review: Preaching the Women of the Bible." Interpretation: A Journal of Bible and Theology 61, no. 4 (October 2007): 463. http://dx.doi.org/10.1177/002096430706100434.

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Lapsley, Jacqueline. "Recovering Ninetheenth-Century Women Interpreters of the Bible." Biblical Interpretation 17, no. 5 (2009): 554–55. http://dx.doi.org/10.1163/156851508x378940.

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Klyman, Cassandra M. "A Psychoanalytic Perspective of Women in the Bible." CrossCurrents 64, no. 1 (March 2014): 135–52. http://dx.doi.org/10.1111/cros.12060.

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Byrne, Miriam. "Book Review: The Women of the Bible Speak." Expository Times 117, no. 10 (July 2006): 429. http://dx.doi.org/10.1177/0014524606067194.

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Paik, Eun-Mi. "The Pedagogy of Remembering Women in the Bible." Theology and Praxis 82 (November 25, 2022): 637–65. http://dx.doi.org/10.14387/jkspth.2022.82.637.

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Klyman, Cassandra M. "A Psychoanalytic Perspective of Women in the Bible." CrossCurrents 64, no. 1 (March 2014): 135–52. http://dx.doi.org/10.1353/cro.2014.a783315.

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