This brief post looks at the telling way the Hebrew word kenegdo—used in the context of the creation of Eve in Genesis 2:18 & 20—is translated in a respected Afrikaans version of the Bible.
Are men accountable for their wives’ actions? This article looks at the accountability of Eve (pre-patriarchy) and of Sapphira (post-Pentecost)
Is the concept of “male headship” present in Genesis chapters 1-3 as some complementarians argue? How is the Hebrew word for “head” (rosh) used in these three chapters?
In this post I review Greg Forbes and Scott Harrower’s excellent 2015 book ‘Raised from Obscurity: A Narratival and Theological Study of the Characterization of Women in Luke-Acts’. I highly recommend this book!
The social world of the Roman Empire was patriarchal. Women were typically thought to be less capable than men, yet they were able to lead in certain contexts. This article describes four of these social contexts.
We need to put Paul’s words in 1 Corinthians 12:12-31 into practice by honouring all equally (which means giving extra honour to those lacking it) and creating a community where all can contribute their gifts. Equality leads to unity.
Why did Peter use the phrase “weaker vessel” in 1 Peter 3:7? This article takes into consideration how the word “weak” was used in papyrus legal documents by women seeking justice.
Does Romans 5:12-21 teach us that God holds Adam, and not Eve, ultimately responsible and accountable for the first sin? How does Paul use the example of Adam in this passage?
Did God give Adam the responsibility of telling Eve the command about the forbidden fruit as some suggest? Eve’s statement to the serpent in Genesis 3:2-3 may hold the answer.
Some Christians have a faulty notion of gender roles that is based on an equally faulty notion of leadership. In this tiny post, I share two quotes on the nature of leadership.
The complementarian ideology that men are designed to lead, and women are designed to submit to male leadership, has many drawbacks, but in this post I highlight just one of them.
I have come across the concept of men elevating, or raising, women a few times and it has never sat right with me. It has usually sounded condescending and patronising, rather than encouraging and empowering. Now I understand why this concept has irked me.
Leon Morris, F.F. Bruce, and many more prominent, well-respected biblical scholars, can hardly be accused of playing loose with the scriptures, but they all believed that suitably gifted women should be leaders and teachers in the church.
In what way (or ways) is the relationship between Jesus and the church a model for marriage? What does Paul mean in Ephesians 5:22-33?
In this essay I look at three aspects of the social history of first century CE Galilee. This provides a context for the ministry of Jesus of Nazareth, which mostly took place in Galilee around 30 CE.
More than a century ago, church historian Adolf Harnack was honest and approving in his appraisal of women ministers who are mentioned in the New Testament.
Here are some free online Greek texts, tools and resources that I have found useful.
Salome I, the sister of Herod the Great was one very powerful and dangerous woman. This article highlights her domestic intrigues and political power.
I believe that there is more to the Lord’s Supper than what is offered in many churches today. In this 8 minute video, Danny Zacharias addresses some misunderstandings and shortcomings of our abbreviated Communion and Eucharist celebrations.
In Ephesians 5:33 it says that a wife should respect (phobeō) her husband. What is the connection between respect & fear? Did Paul want wives to be afraid?
Chloe is a woman mentioned in 1 Corinthians 1:11? Was she a pagan or a Christian? A concerned house church leader or the quarrelsome leader of a faction?