SPIRIT to SUMMONING - Book 84 - Know Your Bible

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It is divided into who the book is written by, when it was written, a description in ten words or less, details please, quotable verses, the message, and so what. And all are delivered in short spurts. This is a great common-sense approach that is probably best suited as a study aide when reading the various cha This is a really good reference book for the Bible.

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This is a great common-sense approach that is probably best suited as a study aide when reading the various chapters of the Bible that is to be read in doses. All 66 books are explained and applied in a synopsis of one or two pages each. We've been going through this book with our boys so they can know the overall view of the Bible. Do you know in ten words or less what the book of Amos is about? This book gives you a handle on all the books of the Bible so you know who wrote it, when, what it's about, a detailed summary, quotable verses that are common from the book, what's unique and interesting from the book and what's the take away from book--why d All 66 books are explained and applied in a synopsis of one or two pages each.

This book gives you a handle on all the books of the Bible so you know who wrote it, when, what it's about, a detailed summary, quotable verses that are common from the book, what's unique and interesting from the book and what's the take away from book--why does it matter. Practical, helpful, good. I found this very useful as reference material especially with having access to it on my telephone through my kindle app. Hey, I plan to enjoy it while I can. They are growing up so fast.

An old saying I know; but until you actually have some of these rug-rats lovingly crawling, walking, and running underfoot at all times one may not appreciate it. FYI: You know what? I haven't seen those grandkids for a couple of days now. Time to go visit. Again and again and again. Maybe it's not them but me who is underfoot.

I mean; come on! Mar 25, Rad rated it it was amazing Shelves: own , christianity-bible , w1. This great little book can be read in a single sitting, though paradoxically, it functions as a sort of "reference" and may also receive use from single-page synopses. Like the title, the "In Ten Words or Less" section also does precisely what it promises to do. For example, this section for the book of Esther reads "Beautiful Jewish girl becomes queen, saves fellow Jews from slaughter" Ten words exactly.

The entry for 1 Samuel provides one of the shortest seven words : "Israel's twelve tribes unite under a king" A review on such a brief book should be similarly succinct. There are neither footnotes not debates nor a bibliography, but Know Your Bible is an invaluable addition to any Christian's library. Feb 05, Angela rated it it was amazing Shelves: christian. I love this little handy book.

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It gives you details about the authors of the books of the Bible and dates they were written in approximation. I love it! It took me so long to read because I wanted to study each book as I went along and make my own notes in the book. This is a keeper resource for my shelf. My rating 5. I have studied the Bible and even led a study group on The Bible Through a Year — which took two years to finish. This little booklet provides a great summary for each book.

It starts by identifying the author and the date written. The book is encapsulated in 10 words or less, then a detailed paragraph summarizes the book. Key quotes are shared, and a uniqueness of the book. I liked the concise format and I highlighted several pages. This is a great resource for new believers as well as mature believers to keep and use now and again. I recommend this as a wonderful resource tool for those who like to study the Bible. Aug 02, Furious rated it it was amazing.

Here's me thinking it would take years to plough through the bible, yet this little gem gives you the briefest of overviews of all the chapters and main themes in the good book which you can read and digest during the course of a single train journey as I did. Useful for believers and non-believers alike.

Sep 01, Joan Gibbons rated it it was amazing. A very helpful resource Know Your Bible has just enough details about each book of the Bible. Readers can check this book when trying to find a special author or passage within the Bible. I love it and will continue to use it. Apr 08, jj gentile rated it it was amazing. I enjoy the clear facts. I will now go into the long text having a better undertanding Of what I am taken in and how I want to go forward in my Christian faith discovering the beginnings of time.

Nov 25, Goh Kheng Hua rated it it was amazing. Well worth the effort to read through several times to understand the Lord divine purpose for mankind! Sep 18, Susan Fowler rated it it was amazing. Informative, easy to read I have read this book many times over the years. The chapter division is perfect for the novice and provides enlightenment for new insight with each reading.

Jan 01, lily johnson rated it it was amazing. Beautiful book I like this book because it helps to show what the bible is all about.

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I am about to study Revelation and from past experience this book is difficult to understand. The synopsis was great at explaining what the book is about. Thank you for writing this book. Apr 08, Teresa Powell rated it it was amazing. Great overview I have read the Bible several times and take frequent classes.

This was a nice short, to the point overview of the entire Bible. Highly recommend for all Christians and students of the Word. Jun 08, John Johnson rated it it was amazing. This is a great book for reading and understanding more of an outline about the bible. I've been praying that my understanding about the bible be revealed more opened to the WORD. Thank you for this book. Great fast synopsis of books of the bible. Very helpful when studying the Bible to better understand the context of history and society of that time, as well as the intent of the books and the author of them.

This is a wonderful little book to help those of us learning about the books of the Bible. Who wrote them, the main purpose of the book; prominate quotes from the books; time frame of when it was written etc. I have really enjoyed having it. Jul 31, Sherita rated it really liked it. Helpful when studying. Quick background information. Feb 24, Ethan Hulbert rated it really liked it Shelves: author-male , s , genre-textbook-ref.

I wish every reference book I have could be this short, helpful, and to the point. Very efficient and handy book. Jul 08, Jane Cera rated it liked it. This was a great review on the Bible after reading it many times. This book is a useful and helpful introduction for someone who is new to the Scriptures. I wouldn't say, however, that it even comes close to "explaining" and "applying" all 66 books of the Bible. Apr 11, Jodie Lindemann rated it it was amazing. The story of Jephthah 's daughter in Book of Judges begins as an archetypal biblical hagiography of a hero. Jephthah is the son of a marginal woman, a prostitute zonah , and as such he is vulnerable.

He lives in his father's house, but when his father dies, his half-brothers reject him. According to Frymer-Kensky, "This is not right. In the ancient Near East prostitutes could be hired as surrogate wombs as well as sex objects. Laws and contracts regulated the relationship between the child of such a prostitute and children of the first wife Jephthah has been wronged, but he has no recourse.

He must leave home. Nevertheless, Jephthah goes out into the world and makes a name for himself as a mighty warrior—a hero of Israel. The threat of the Ammonites is grave. The brothers acknowledge their wrongdoing to gain his protection. Frymer-Kensky says Jephthah's response reveals negotiation skills and deep piety. Then he attempts to negotiate peace with Ammon but fails.

War comes, with all of Israel vulnerable. Before the battle he makes a battle vow: "If you give the Ammonites into my hand I will offer to YHWH. Jephthah's reaction expresses his horror and sense of tragedy in three key expressions of mourning, utter defeat, and reproach. He reproaches her and himself, but foresees only his doom in either keeping or breaking his vow. Jephthah's daughter responds to his speech and she becomes a true heroine of this story.

They are both good, yet tragedy happens. Frymer-Kensky summarizes: "The vulnerable heroine is sacrificed, the hero's name is gone. Some scholars have interpreted this story to mean that Jephthah's daughter was not actually sacrificed, but kept in seclusion. 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.

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. Then comes a plan from his cousin Jonadab , "a very crafty man.

Jonadab's scheme to aid Amnon pivots on David the king. Amnon pretends to be sick and David comes to see him. The king orders it sending a message to Tamar. Alone with her brother she is vulnerable, but Tamar claims her voice. Frymer-Kensky says Tamar speaks to Amnon with wisdom, but she speaks to a foolish man. She attempts to dissuade him, then offers the alternative of marriage, and tells him to appeal to the king.

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He does not listen, and rapes her. Amnon is immediately full of shame and angrily throws Tamar out. Tamar is desolate: ruined and miserable. King David is furious but he does nothing to avenge his daughter or punish his son. Frymer Kensky says "The reader of the story who expects that the state will provide protection for the vulnerable now sees that the state cannot control itself. Absalom then rebels against his father and is also killed. In the Book of Samuel, Bathsheba is a married woman who is noticed by king David. He has her brought to him, and she becomes pregnant.

The text in the Bible does not explicitly state whether Bathsheba consented to sex. In the Book of Kings, when David is old, she and the prophet Nathan convince David to let Solomon take the throne instead of an older brother. I will make a helper suitable for him' Then the Lord God made a woman from the rib he had taken out of the man, and he brought her to the man That is why a man leaves his father and mother and is united to his wife, and they become one flesh.

Adam and his wife were both naked, and they felt no shame. Their eyes are opened and they realize they are naked, and they make coverings from fig leaves.

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When God comes to the garden, they hide, and God knows something is wrong. Both attempts to shift the blame, but they end up bearing the responsibility, each receiving their own curses, and getting thrown out of the garden together. Genesis 2. According to Near Eastern scholar Carol Meyers , "Perhaps more than any other part of the Bible, [the story of Eve] has influenced western notions of gender and identity.

Lindsey says "women have born a greater burden for 'original sin' Eve's creation from Adam's rib, second in order, with God's "curse" at the expulsion is a stubbornly persistent frame used to justify male supremacy. The Book of Judges tells the story of Deborah , as a prophet Judges , a judge of Israel Judges , the wife of Lapidoth and a mother Judges She was based in the region between Ramah in Benjamin and Bethel in the land of Ephraim. Judges The narrative describes the people of Israel as having been oppressed by Jabin , the king of Canaan , for twenty years.

Deborah sends a prophetic message to Barak to raise an army and fight them, but Barak refuses to do so without her. Deborah declares his refusal means the glory of the victory will belong to a woman. Sisera had summoned all his men and iron chariots, but he was routed and fled on foot. Sisera, meanwhile, fled on foot to the tent of Jael, the wife of Heber the Kenite, because there was an alliance between Jabin king of Hazor and the family of Heber the Kenite. He receives no answer from dreams , prophets, or the Urim and Thummim.

Having driven out all necromancers and magicians from Israel, Saul searches for a witch anonymously and in disguise. His search leads him to a woman of Endor, who claims that she can see the ghost of the deceased prophet Samuel rising from the abode of the dead. The voice of the prophet's ghost at first frightens the witch of Endor, and after complaining of being disturbed, berates Saul for disobeying God, and predicts Saul's downfall. The spirit reiterates a pre-mortem prophecy by Samuel, adding that Saul will perish with his whole army in battle the next day.

Saul is terrified. The next day, his army is defeated as prophesied, and Saul commits suicide. Although Saul is depicted as an enemy to witches and diviners , the Witch of Endor comforts Saul when she sees his distress and insists on feeding him before he leaves. According to the Books of Kings, Jezebel incited her husband King Ahab to abandon the worship of Yahweh and encourage worship of the deities Baal and Asherah instead. Jezebel persecuted the prophets of Yahweh, and fabricated evidence of blasphemy against an innocent landowner who refused to sell his property to King Ahab, causing the landowner to be put to death.

For these transgressions against the God and people of Israel, Jezebel met a gruesome death— thrown out of a window by members of her own court retinue, and the flesh of her corpse eaten by stray dogs. In the biblical story, Jezebel became associated with false prophets. In some interpretations, her dressing in finery and putting on makeup [62] led to the association of the use of cosmetics with "painted women" or prostitutes. Athaliah was the daughter of Jezebel and King Ahab. Her story is told in 2 Kings — and 2 Chronicles According to these passages, Athaliah married Jehoram , King of Judah.

After her husband died, Athaliah's son Ahaziah came to the throne of Judah, but he reigned for only a year before being killed. When he died, Athaliah usurped the throne and ruled as Queen of Judah for six years. In an attempt to consolidate her position, she ordered all the royal house of Judah to be put to death, but unbeknownst to her, Jehosheba , Ahaziah's sister, managed to rescue from the purge one of Athaliah's grandsons with Jehoram of Judah, named Jehoash , who was only one year old.

Jehoash was raised in secret by Jehosheba's husband, a priest named Jehoiada. After six years of raising the boy in secret, Jehoiada revealed his existence and had him proclaimed King. Athaliah denounced this as treason, but a successful revolt was organised in his favour and Athaliah was put to death at the entrance of her palace. 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.

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. Biblical scholar Burke Long says the "great woman" of Shunnem who appears in the Book of Kings acknowledges and respects the prophet Elisha's position yet is also a "determined mover and shaper of events. The Shunammite's story takes place among the rural poor, and against this "backdrop of extreme poverty, the Shunammite is wealthy, giving her more boldness than poor women or sometimes even poor men.

He gave it to Shaphan , the king's scribe, who read it, then gave it to King Josiah. The king tore his robes in distress and said "Go and inquire of the Lord for me The text does not comment on the fact this prophet was a woman, but says only that they took her answer back to the king verse 20 thereby demonstrating there was nothing unusual in a female prophet. Abigail was the wife of Nabal , who refused to assist the future king David after having accepted his help.

Abigail, realizing David's anger will be dangerous to the entire household, acts immediately. She intercepts David bearing gifts and, with what Frymer-Kensky describes as Abigail's "brilliant rhetoric", convinces David not to kill anyone. When Nabal later dies, David weds her. Frymer-Kensky says "Once again an intelligent determined woman is influential far beyond the confines of patriarchy" showing biblical women had what anthropology terms informal power. Ruth is the title character of the Book of Ruth.

In the narrative, she is not an Israelite but rather is from Moab ; she marries an Israelite. Both her husband and her father-in-law die, and she helps her mother-in-law, Naomi , find protection. The two of them travel to Bethlehem together, where Ruth wins the love of Boaz through her kindness.

She is one of five women mentioned in the genealogy of Jesus found in the Gospel of Matthew , alongside Tamar , Rahab , the "wife of Uriah " Bathsheba , and Mary. In the narrative, Ahasuerus seeks a new wife after his queen, Vashti , refuses to obey him, and Esther is chosen for her beauty.

The king's chief advisor, Haman , is offended by Esther's cousin and guardian, Mordecai , and gets permission from the king to have all the Jews in the kingdom killed. Esther foils the plan, and wins permission from the king for the Jews to kill their enemies, and they do so. Her story is the traditional basis for the Jewish holiday Purim , which is celebrated on the date given in the story for when Haman's order was to go into effect, which is the same day that Jews kill their enemies after the plan is reversed.

The New Testament is the second part of the Christian Bible. It tells about the teachings and person of Jesus , as well as events in first-century Christianity. It consists of four narratives called gospels about the life, teaching, death and resurrection of Jesus. It includes a record of the Apostolic ministries in the early church, called the Acts of the Apostles ; twenty-one letters called "epistles" written by various authors to specific groups with specific needs concerning Christian doctrine, counsel, instruction, and conflict resolution; and one Apocalyptic book, the Book of Revelation , which is a book of prophecy, containing some instructions to seven local congregations of Asia Minor, but mostly containing prophetical symbology about the end times.

The New Testament names many women among the followers of Jesus and in positions of leadership in the early church. In fact there are more women named as leaders in the New Testament than men. Phoebe is a 'deacon' and a 'benefactor' Romans Euodia and Syntyche are among 'the overseers and deacons' at Philippi Philippians ; cf, The only role lacking specific female names is that of 'elder'--but there male names are lacking as well. Jesus often spoke directly to women in public. The disciples were astonished to see Jesus talking with the Samaritan woman at the well of Sychar John He spoke freely with the woman taken in adultery John —11 , with the widow of Nain Luke —13 , the woman with the bleeding disorder Luke ; cf.

Similarly, Jesus addressed a woman bent over for eighteen years Luke and a group of women on the route to the cross Luke Jesus spoke in a thoughtful, caring manner. Theologian Donald G. Jesus held women personally responsible for their own behavior as seen in his dealings with the woman at the well John —18 , the woman taken in adultery John —11 , and the sinful woman who anointed his feet Luke —50 and the other three gospels. Jesus dealt with each as having the personal freedom and enough self-determination to deal with their own repentance and forgiveness. There are several Gospel accounts of Jesus imparting important teachings to and about women: his public admiration for a poor widow who donated two copper coins to the Temple in Jerusalem, his friendship with Mary of Bethany and Martha , the sisters of Lazarus , and the presence of Mary Magdalene , his mother , and the other women as he was crucified.

New Testament scholar Ben Witherington III says "Jesus broke with both biblical and rabbinic traditions that restricted women's roles in religious practices, and he rejected attempts to devalue the worth of a woman, or her word of witness. Sociologist Linda L. Lindsey says "Belief in the spiritual equality of the genders Galatians and Jesus' inclusion of women in prominent roles, led the early New Testament church to recognize women's contributions to charity, evangelism and teaching. MacDonald uses a "social scientific concept of power" which distinguishes between power and authority to show early Christian women, while lacking overt authority, still retained sufficient indirect power and influence to play a significant role in Christianity's beginnings.

Some New Testament texts 1 Peter ;; 1 Timothy ; explicitly discuss early Christian communities being burdened by slanderous rumors because of Roman society perceiving Christianity as a threat. Christians were accused of incest because they spoke of each other as brother and sister and of loving one another, and they were accused of cannibalism because of the Lord's supper as well as being accused of undermining family and society.

Such negative public opinion played a part in the persecution of Christians in the Roman Empire. Outside of the infancy narratives , Mary is mentioned infrequently after the beginning of Jesus' public ministry. The Gospels say Mary is the one "of whom Jesus was born" Matthew and that she is the "favored one" Luke Some scholars believe the infancy narratives were interpolations by the early church.

Bart Ehrman explains that Jesus is never mentioned by name in the Talmud , but there is a subtle attack on the virgin birth that refers to the illegitimate son of a Roman soldier named "Panthera. Mary is not introduced in the Gospels in a way that would make her seem noteworthy or deserving of special honor.

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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. Mary herself states all future generations will call her blessed Mary "ponders" Simeon 's warning that "a sword would pierce her soul" in Luke , 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 Mary "ponders all these things in her heart.

The Matthew version has it as "Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee. But he answered and said unto him that told him, Who is my mother?

Know Your Bible: All 66 Books Explained and Applied

And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren! For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother. The Gospel of John never identifies her by name, referring instead to "the mother of Jesus. The first is the wedding feast at Cana where the wine runs out.

Mary tells Jesus, and his response is "Woman, what have I to do with you? My hour has not yet come. Jesus' mother appears again in John at the crucifixion , where Jesus makes provision for the care of his mother in her senior years John Paul wrote in Romans "Greet Andronicus and Junia, my fellow Jews who have been in prison with me. They are outstanding among the apostles, and they were in Christ before I was.

Whether this name is masculine or feminine depends on how the word was accented in Greek. Examination of ancient Greek and Latin literature confirms the masculine name Junias is nowhere attested, whereas the female name Junia Keener says the early church understood Andronicus and Junia to be a husband and wife apostolic team. In Romans Paul refers to the married couple Priscilla and Aquilla as his "fellow workers" saying they risked their lives for him. Paul worked and seemingly lived with them for a considerable time, and they followed him to Ephesus before he left on his next missionary journey.

In Acts ,26 Luke says Apollos , a "learned man," came to Ephesus and began speaking in the synagogue. When Priscilla and Aquilla heard him, they took him with them and "explained the way of God more accurately. In Luke , the author says Mary sat "at Jesus feet. New Testament scholar Mary Ann Getty-Sullivan says Mary Magdalene, or Mary from the town of Magdala , is sometimes "erroneously identified as the sinner who anointed Jesus according to Luke's description in Luke She is at times also confused with Mary of Bethany, the sister of Martha and Lazarus John ", and is sometimes assumed to be the woman caught in adultery John , though there is nothing in the text to indicate that.

Luke qualifies her as "one who was healed" but otherwise little is known about her. There is nothing to directly indicate Mary Magdalene was a former prostitute, and some scholars believe she was a woman of means who helped support Jesus and his ministry. In John , Mary Magdalene sees the risen Jesus alone and he tells her "Don't touch me, for I have not yet ascended to my father. Mary Magdalene is inconsolable, but she turns and Jesus' speaks to her. He calls her by name and she recognizes him. There is little doubt the Fourth evangelist wishes to portray Mary Magdalene as important, perhaps equally important for Jesus' fledgling community as Mother Mary herself.

The Roman writer Celsus ' On The True Doctrine , circa , is the earliest known comprehensive criticism of Christianity and survives exclusively in quotations from it in Contra Celsum , a refutation written in by Origen of Alexandria. Margaret MacDonald says Celsus' study of Christian scripture led him to focus on Mary Magdalene as the witness to the resurrection, as someone deluded by the "sorcery" by which Jesus did miracles, and as someone who then becomes one of Jesus' primary "instigators" and "perpetrators".

MacDonald explains that, "In Celsus' work, Mary Magdalene's role in the resurrection story denigrates its credibility From beginning to end, [Celsus says] the story of Jesus' life has been shaped by the 'fanciful imaginings' of women" thus lending enemy attestation to the importance of women in the early church and of Mary Magdalene herself. MacDonald sees this negative view of Mary as reflecting a challenge taking place within the church of the second century. This was a challenge to Mary's role as a woman disciple and to leadership roles for women in general.

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. Herodias daughter is unnamed in the gospels, but has outside the Bible been referred to as Salome.

Ananias and his wife Sapphira were, according to the Acts of the Apostles chapter 5 , members of the early Christian church in Jerusalem. The account records their sudden deaths after lying about money. Acts chapter closes by stating that the first followers of Jesus did not consider their possessions to be their own but rather held in common, in order to use what they had on behalf of those in want. As told at the beginning of Acts chapter 5 Ananias and Sapphira sold their land but secretly withheld a portion of the proceeds. Ananias presented his donation to Peter.

Peter replied, "Why is it that Satan has so filled your heart that you have lied to the Holy Spirit? Peter stated that Ananias had lied not to men, but to God. Ananias died on the spot and was carried out. Three hours after Ananias' death his wife arrived, unaware of what had happened. Peter asked her the price of the land that she and Ananias had sold, and Sapphira stated the same untruthful price that Ananias had given. She also fell dead. Theologian James Dunn describes this story as "one of the most unnerving episodes in the whole of the New Testament.

Paul the Apostle was the first writer to give ecclesiastical directives about the role of women in the church. Some of these are now heavily disputed. There are also arguments that some of the writings attributed to Paul are pseudepigraphal post-Pauline interpolations. These verses read in the Authorized Version "Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience as also saith the law. And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church. 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.

But if any widow have children or nephews, let them learn first to shew piety at home, and to requite their parents: for that is good and acceptable before God. Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day. But she that liveth in pleasure is dead while she liveth.

And these things give in charge, that they may be blameless. But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel. But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry; having damnation, because they have cast off their first faith. And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not.

I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully. For some are already turned aside after Satan. If any man or woman that believeth have widows, let them relieve them, and let not the church be charged; that it may relieve them that are widows indeed. In the King James translation these verses read as "Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you. But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.

Every man praying or prophesying, having his head covered, dishonoureth his head. But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven. For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.

For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man. For the man is not of the woman: but the woman of the man. Neither was the man created for the woman; but the woman for the man. For this cause ought the woman to have power on her head because of the angels. Nevertheless, neither is the man without the woman, neither the woman without the man, in the Lord. For as the woman is of the man, even so is the man also by the woman; but all things of God.

Judge in yourselves: is it comely that a woman pray unto God uncovered? Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him? But if a woman have long hair, it is a glory to her: for her hair is given her for a covering. But if any man seem to be contentious, we have no such custom, neither the churches of God. In 1 Peter 3 wives are exhorted to submit to their husbands "so they may be won over. There is no contemporary consensus on the New Testament view of women.

Psychologist James R. Beck points out that " Evangelical Christians have not yet settled the exegetical and theological issues. Twenty six women purchased two Bibles and went through them, cutting out every text that concerned women, pasted them into a book, and wrote commentaries underneath. Its purpose was to challenge Liberal theology of the time that supported the orthodox position that woman should be subservient to man.

The book attracted a great deal of controversy and antagonism. Contemporary Christianity is still divided between those who support equality of all types for women in the church, those who support spiritual equality with the compartmentalization of roles, and those who support a more modern equivalent of patriarchy. There are hundreds of examples of women from the Bible as characters in painting, sculpture, opera and film.

Historically, artistic renderings tend to reflect the changing views on women from within society more than the biblical account that mentions them. Eve is a common subject. Art historian Mati Meyer says society's views of women are observable in the differing renderings of Eve in art over the centuries. Thereafter a secular view of Eve emerges "through her transformation into a femme fatale —a compound of beauty, seductiveness and independence set to destroy the man.

Courageous and victorious women, such as Jael, Esther and the deuterocanonical Judith , were popular "moral" figures in the Middle Ages. The Renaissance , which preferred the sensuous female nude up through the eighteenth century, and the "femme fatale", such as Delilah, from the nineteenth century onward, all demonstrate how the Bible and art both shape and reflect views of women. The story of the biblical Queen Athaliah was the inspiration for one of the greatest tragedies of French dramatist Jean Racine , Athalie.

The opera Salome by Richard Strauss was highly controversial when first composed due to its combination of biblical theme, eroticism and murder. Ruth is an opera with libretto in English composed by Lennox Berkeley that premiered in London in George Frideric Handel composed a series of dramatic oratorios in English on Biblical themes. Among those with major roles for notable women from the Bible are Esther , [] composed for private performance in a nobleman's home in , revised into a full oratorio in , Deborah , first performed at the King's Theatre in London on 17 March , [] Athalia , first performed on 10 July at the Sheldonian Theatre in Oxford , [] Samson , [] premiere performance at Covent Garden theatre in London on 18 February , and Jephtha , [] premiered at Covent Garden on 26 February Classics scholar Kyle Harper references the historian Peter Brown as showing sexuality especially female sexuality was at the heart of the early clash over Christianity's place in the world.

Views on sexuality in the early church were diverse and fiercely debated within its various communities; these doctrinal debates took place within the boundaries of the ideas in Paul's letters and in the context of an often persecuted minority seeking to define itself from the world around it. In his letters, Paul often attempted to find a middle way among these disputes, which included people who saw the gospel as liberating them from all moral boundaries, and those who took very strict moral stances.

These conflicts are thought by many scholars to have impacted Bible content in the later Pauline Epistles. The sexual-ethical structures of Roman society were built on status, and sexual modesty and shame meant something different for men than it did for women, and for the well-born than it did for the poor, and for the free citizen than it did for the slave.

Harper says: "The model of normative sexual behavior that developed out of Paul's reactions to the erotic culture surrounding him In Paul's letters, porneia , a single name for an array of sexual behaviors outside marital intercourse , became a central defining concept of sexual morality, and shunning it, a key sign of choosing to follow Jesus.

Sexual morality could be shown by forgoing sex altogether and practicing chastity, remaining virgin, or having sex only within a marriage. From Wikipedia, the free encyclopedia. Women mentioned in the Bible. See also: List of women in the Bible. Canons and books. Tanakh Torah Nevi'im Ketuvim. Christian biblical canons. Deuterocanon Antilegomena. Authorship and development. Authorship Dating Hebrew canon. Pauline epistles Petrine epistles.

Translations and manuscripts. Biblical studies. Hermeneutics Pesher Midrash Pardes. Allegorical interpretation Literalism. Gnostic Islamic Qur'anic. Inerrancy Infallibility. Four major positions. Christian egalitarianism Christian feminism Complementarianism Biblical patriarchy. Denominational teaching. Church and society. Christianity and homosexuality Women in Church history.

Feminist Evangelical and Ecumenical Women's Caucus. Council on Biblical Manhood and Womanhood. Theologians and authors by view. Theologians and authors by denomination. Frederica Mathewes-Green. See also: Women in Judaism. Main articles: Hagar and Sarah. Main article: Lot's daughters. Main article: Rahab. Main article: Delilah. Main article: Concubine of a Levite. Main article: Tamar Genesis. Main article: Jephthah's daughter.

Main article: Tamar daughter of David. Main article: Bathsheba. Main article: Eve. Main articles: Deborah and Jael. Main article: Witch of Endor. Main article: Jezebel. Main article: Athaliah. Main article: Woman of Shunem. Main article: Huldah. Main article: Abigail. See also: Women in Christianity. Main article: Jesus' interactions with women. See also: Early Christianity. Main article: Mary, mother of Jesus. Main article: Junia New Testament person. Main article: Priscilla and Aquila.

Main article: Mary of Bethany.