Now he had to go through Samaria. ( C) 5 So he came to a town in Samaria called Sychar, near the plot of ground Jacob had given to his son Joseph. ( D) 6 Jacob’s well was there, and Jesus, tired as he was from the journey, sat down by the well. It was about noon.

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, [156] composed for private performance in a nobleman's home in 1718, revised into a full oratorio in 1732, Deborah, first performed at the King's Theatre in London on 17 March 1733, [157] Athalia, first performed on 10 July 1733 at the Sheldonian Theatre in Oxford, [158] Samson, [159] premiere performance at Covent Garden theatre in London on 18 February 1743, and Jephtha, [160] premiered at Covent Garden on 26 February 1752. Tetlow, Elizabeth M. "The Status of Women in Greek, Roman and Jewish Society by Elisabeth M Tetlow from 'Women and Ministry in the New Testament' ". www.womenpriests.org . Retrieved 11 November 2018. Daniel, chapter 13". www.usccb.org. United States Conference of Catholic Bishops . Retrieved 17 January 2020. The story of the biblical Queen Athaliah was the inspiration for one of the greatest tragedies of French dramatist Jean Racine, Athalie. [151] [152]Odell-Scott, D.W. "Editorial dilemma: the interpolation of 1 Cor 14:34–35 in the western manuscripts of D, G and 88." Web: 15 Jul 2010. http://findarticles.com/p/articles/mi_m0LAL/is_2_30/ai_94332323/ There has been substantial agreement for over one hundred years, among a wide variety of scholars, that the Hebrew Bible is a predominantly patriarchal document from a patriarchal age. New Testament scholar Ben Witherington III says it "limited women's roles and functions to the home, and severely restricted: (1) their rights of inheritance, (2) their choice of relationship, (3) their ability to pursue a religious education or fully participate in a synagogue, and (4) limited their freedom of movement." [34] Recent scholarship is calling some aspects of this into question.

In all three synoptic gospels, Mark, Matthew and Luke, Mary and Jesus' brothers are disowned by Jesus. 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? and who are my brethren? 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." [127] In Luke the repudiation is even stronger, there Jesus says his disciples have to hate their mothers. "If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple." [128] Now the rulers of the Philistines assembled to offer a great sacrifice to Dagon their god and to celebrate, saying, "Our god has delivered Samson, our enemy, into our hands." And they brought Samson out to entertain each other. But Samson prayed, "O Lord, remember me" and he pushed the columns holding up the Temple and killed everyone there. 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. [2] :166 Ruth [ edit ] Ruth on the fields of Boaz by Julius Schnorr von Carolsfeld Trible, Phyllis (1984). Texts of Terror: Literary-feminist Readings of Biblical Narratives. Fortress Press. pp.1–2. ISBN 978-1451416183. The Samaritan woman said to him, “You are a Jew and I am a Samaritan ( G) woman. How can you ask me for a drink?” (For Jews do not associate with Samaritans. [ a])a b Craven, Toni; Kraemer, Ross; Myers, Carol L., eds. (2000). Women in Scripture: A Dictionary of Named and Unnamed Women in the Hebrew Bible, the Apocryphal/Deuterocanonical Books and New Testament. Houghton Mifflin. p.xii. ISBN 978-0395709368 . Retrieved 30 January 2017. A number of biblical texts, even with their androcentric perspective, support this conclusion. Women's managerial agency can be identified in some legal stipulations of the Covenant Code, in several narratives, and in Proverbs". [1] :22 This assessment relies on "ethnographic evidence from traditional societies, not on how those tasks are viewed today in industrialized societies". [1] :20 Sex, marriage and family [ edit ] Beth Allison Barr (2008). The Pastoral Care of Women in Late Medieval England. Boydell Press. p.73. ISBN 978-1-84383-373-4.