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Women in bible essay
Women's roles in early Christianity
Women's roles in early Christianity
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18 While he was saying these things to them, suddenly a leader of the synagogue [a] came in and knelt before him, saying, “My daughter has just died; but come and lay your hand on her, and she will live.” 19 And Jesus got up and followed him, with his disciples. 20 Then suddenly a woman who had been suffering from hemorrhages for twelve years came up behind him and touched the fringe of his cloak, 21 for she said to herself, “If I only touch his cloak, I will be made well.” 22 Jesus turned, and seeing her he said, “Take heart, daughter; your faith has made you well.” And instantly the woman was made well. 23 When Jesus came to the leader’s house and saw the flute players and the crowd making a commotion, 24 he said, “Go away; for the girl is not dead but sleeping.” And they laughed at him. 25 But when the crowd had been put outside, he went in and took her by the hand, and the girl got up. 26 And the report of this spread throughout that district.
The Gospel of Matthew is the first canonical gospel of the New Testament. It is believed to be written somewhere between the period of 70-100 CE. Most scholars agree that the gospel of Matthew was written in either Galilee or near Syria, with the original language most likely being Aramaic and/or Greek. Like the other canonical gospels, the gospel of Matthew is a biography of Jesus. Matthew presents Jesus as the fulfillment of the Messiah and scripture. Many commentaries written about the gospel of Matthew agree that the sources for the gospel would have included the gospel of Mark, the Q source, as well as oral tradition. The original audience of Matthew’s gospel would have been Jewish-Christians who viewed Jesus as “hope for Judaism”. The anonymous author of Matthew, who most likely w...
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...ew. New York: Sheed & Ward, 1965. Print.
Meeks, Wayne A., and Jouette M. Bassler. "Matthew." The HarperCollins Study Bible: New Revised Standard Version, including the Apocryphal/Deuterocanonical Books. By Harold W. Attridge. San Francisco, CA: HarperSanFrancisco, 2006. N. pag. Print.
Newsom, Carol A., and Sharon H. Ringe. The Women's Bible Commentary. London: SPCK, 1992. Print.
Syswerda, Jean. Women of the Bible: A One-year Devotional Study of Women in Scripture. By Ann Spangler. Grand Rapids, MI: Zondervan, 2012. 321-25. Print.
Talbert, Charles H. "Third Triad of Miracles, with a Fourth Embedded (9:18-34_." Matthew. Grand Rapids, MI: Baker Academic, 2010. 119-27. Print. Paideia: Commentaries on the New Testament.
Westerholm, Stephen. Understanding Matthew: The Early Christian Worldview of the First Gospel. Grand Rapids, Mich: Baker Academic, 2006. Print.
Carson, D. A. New Bible Commentary: 21st Century Edition. 4th ed. Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994.
The Bible: The Old Testament. The Norton Anthology of World Masterpieces. Ed. Sarah Lawall et al. Vol 1. 7th ed. New York: Norton, 1999. 47-97.
...yne A. The HarperCollins Study Bible New Revised Standard Edition . New York: HarperCollins Publishers, 1993. 1645-1722. Print.
In Women, Church, God: A Socio-Biblical Study, Caleb Rosado uses a socio-biblical approach to discuss the role of women in the church today and how they were treated in the Bible, during the patriarchal times. Rosado looks at the connection between what people believe now, their culture, and how they treat women in regards to how one perceives God. This book contains ten chapters in which several topics are discussed, including the nature of God, the treatment of women in the Bible, patrimonialism, servitude, and servanthood.
English, E. Schuylyer. Studies in the Gospel According to Matthew. 2nd ed. Grand Rapids: Zondervan Publishing House, 1938.
Revised Standard Version Catholic Edition Bible. Eds. Dom Bernand Orchard, Rev. R. V. Fuller. San Francisco: Ignatius Press, 1966. Print.
Baptist Publication Society, 1886). Clarke, Adam; ed. ; pp. 63-63. Clarke's Commentary (New York: Abingdon-Cokesbury Press, 2003). no date. Criswell, W. A. & Co., W. A. Expository Notes on the Gospel of Matthew (Grand Rapids: Zondervan).
Harrington, Daniel J. (S.J.) The truth about Jesus and Women. Retrieved April 12, 2014 from
Matthew In the Bible’s New Testaments, the book of Matthew is of Gospels genre. In the Old Testament, God appointed the people who we know as prophets. They were the ones to describe Jesus life and work. What they wrote, those things did happen during Jesus life on earth.
Women in the biblical bible represent a transitioning and evolutionary turn for women in the future. Biblical women have open doors of opportunities that allow women to become more independent, confidents and sophisticated. History has shown how women first were seen as a typical care taker or protector compared to a “provider,” which was more associated with men. However, over the century, there has been a chain broken and opportunities released that allowed women to become more like men to a certain degree. There has been a change in status, roles, and education. Biblical women have allowed women in the twenty-first century the chance to obtain a higher status role such as, a provider for their family. Therefore, allowing women to stand up for their rights and what they believe in using sexual techniques. Such as, manipulating men, using their body as a weapon and the power of “sisterhood” to get what they want.
"Genisis, Matthew, and John." Holy Bible: NIrV, New International Reader's Version. Grand Rapids, MI: Zondervan Pub. House, 1998. N. pag. Web.
Russell, L. M. (1985). ‘Authority and the Challenge of Feminist Interpretation’. In: Russell, L. (ed.). Feminist Interpretation of the Bible. Oxford. Basil Blackwell. pp.137-146.
Newsom, Carol A., and Sharon H. Ringe. Women's Bible Commentary. expanded ed. Louisville, KY: Westminster John Knox Press, 1998.
Senior, Donald. 1998. "The Gospel of Matthew and the Passion of Jesus : Theological and Pastoral Perspectives." Word & World 18, no. 4: 372-379. ATLA Religion Database with ATLASerials, EBSCOhost (accessed March 13, 2014).
The book of Matthew is a Gospel Narrative. The purpose of Matthew has numerous aspects of importance. It is here to tell that Jesus is the promised Messiah of the Old Testament prophecy. Because the gospels , (Matthew, Mark, Luke and John) are narratives (like the Old testament histories), we should emphasize the broader context when reading them. We should always think about the broader sweep of the narratives, constantly relating the various events and teachings to those that precede and follow them. The heart of the narrative lies in the interrelation of the various events and teachings to one another. To ignore this interrelation is to miss the basic meaning of the narrative. The gospels demand some background information regarding history and culture1. It is more relevant to understand the culture, values and worldview of the people on the pages of the Gospel, than to know the specific author or recipients. All of that interaction comes to full light when we understand those important historical and cultural aspects of the gospels. The focus on the gospels is on Jesus, not on us! The Gospels were primarily written to tell us about who Jesus is, what he did for us, and why He is the only true object of our faith. If we change this focus1, we distort the very essence of the Gospels. We will think of Him as the God-man who walked the earth and now sits resurrected and glorified at the right hand of our Father. With four different Gospels, we should do comparisons of the various Gospel accounts when appropriate. When you blend the different Gospels together, you loose something unique and precious. We need to understand the centrality of the Kingdom of God in the Gospel.