Exploring the biblical theology of Christian egalitarianism


It is not surprising that certain verses, such as 1 Timothy 2:12 and Ephesians 5:22-24, are frequently brought up in discussions about women in ministry and in marriage. What continues to surprise me are the obscure Bible passages that are brought up in discussions on gender.

Sometimes these obscure verses are brought up by Christians, both men and women, who believe it is God’s will that women be in a subordinate position, with less power and fewer rights than men—there are still Christians like that. But these verses are also brought up by women who see a sting in them, another reminder that perhaps, after all, women really aren’t equal to men in God’s eyes.

In this article, I look at four passages from the Hebrew Bible, the Old Testament, that cause concern for some.[1] Perhaps there is something here that may be useful if these verses are brought up in your conversations.

Women Rulers in Isaiah 3:12

Isaiah 3:12 was first brought to my attention by an anonymous reader who asked “What do you have to say about Isaiah 3:12?” I think the intention was to stump me because this verse can be understood as saying that women leaders are a punishment, or a negative consequence, of disobedience to God. At the very least, it shows that women leaders are a bad thing. Or does it?

The first half of Isaiah 3:12 in many English translations reads: “Children oppress my people, and women rule over them …” It could be, however, that the Hebrew word for “women” (nashim) in this verse is really meant to be a word that means “creditors” (noshim). The difference between the two Hebrew words is a vowel pointing that was added many centuries after the text was first written. The consonants are identical in both words: נשים. There is more information available, however, to help us work out the original meaning of נשים.

Isaiah 3:12 in Targum Jonathan (an ancient Aramaic translation) has the word nosim which means “creditors.” Furthermore, the Septuagint (the ancient Greek translation of the Old Testament) has a Greek word that means “extortioners,” and there is no mention of women. Plus, the idea of extortion and financial ruin fits the context of Isaiah 3. So, it is entirely probable that the word “women” was not originally part of Isaiah 3:12.

Accordingly, the New English Translation has: “Oppressors treat my people cruelly; creditors rule over them …” Isaiah 3:12 NET. The Common English Bible, the Good News Translation, and the New English Bible, likewise, do not have the word “women” in Isaiah 3:12.

A different understanding is that “children” and “women” in Isaiah 3:12 are metaphors for foolish and cowardly leaders. I discuss this verse here.

Isaiah 3:12 does not disparage or disallow women leaders. And elsewhere in the Bible we have several examples of women who did a good job of leadership causing their communities to prosper. Deborah and the wise woman of Abel Beth Maacah spring to mind.

Women’s Virtue in Ecclesiastes 7:28

Another verse that comes up regularly is Ecclesiastes 7:28, a verse that is difficult to understand in the Hebrew text. The NIV translates the second half of 7:28 as, “I found one upright man among a thousand, but not one upright woman among them all.”

In this verse, the author is decrying humanity, with women seemingly receiving a greater insult. These words are the personal observations of a disillusioned man who was dissatisfied with pretty much everything in life. His view of life and of humanity are not recorded in the Bible so that we can emulate them but that we can learn from them in some way.

Furthermore, the author’s words are hyperbole and were probably chosen to shock and provoke his original audience. His intention was not to accurately convey facts, let alone convey what God thinks of men and of women, or of humanity in general. We need to understand the author’s intention and listen to his tone.

Yet not everything he says about women is negative. In Ecclesiastes 9:9, he encourages husbands to love their wives and be loyal to them, and he writes (in typical pessimistic fashion): “Find joy in living with your wife whom you love every day of your pointless life …” Ecclesiastes 9:9 ISV.

Interestingly, some scholars suggest that the woman mentioned in Ecclesiastes 7:28 is not a person but Wisdom who is personified as a woman in Proverbs 1:20ff; 3:15ff; 4:5ff; 8:1-36; 9:1ff, etc. Proverbs is an example of wisdom literature, as is Ecclesiastes whose author was searching for wisdom.

“Wisdom,” rather than “righteousness,” may be the sense, or a sense, implicit in 7:28. (There is no actual word that means “upright,” “righteous” or “virtuous” in the Hebrew of verse 28, even though these words are included in many English translations. Nevertheless, the sense of “righteous” and “just” may carry over from 7:20 which contains the word tsaddiq.)

Furthermore, the Hebrew word often translated as “man” in 7:28 is adam and, in most other occurrences in Ecclesiastes, adam refers to humanity, not just to men. The Jewish Publication Society translates Ecclesiastes 7:28 this way: “As for what I sought further but did not find, I found only one human being in a thousand, and the one I found among so many was never a woman.”

If we take these words literally, they may simply be an indication of the author’s choice of female company. It is disturbing that Ecclesiastes 7:28 is understood by a few as biblical proof that women are less virtuous than men.[2]

Dr John Mark Hicks has written about the symbolism of wisdom and folly in Ecclesiastes 7:23-29 here. Dr Claude Marriotini has written about Ecclesiastes 7:28 here.

Women’s Vows in Numbers 30:1-16

Numbers 30, a chapter that outlines regulations about vows, is another text that causes concern.[3] In Numbers 30:2 it states, “When a man makes a vow to the Lord or swears an oath to put himself under an obligation, he must not break his word; he must do whatever he has promised.” In the following verses, however, it says that a father or husband could cancel a vow made by his daughter or wife. But there is a proviso; he could only cancel the vow if he acted quickly (e.g., Num. 30:5).

This idea that a father or husband could overturn a woman’s vow has disturbed a few women. It has also caused more than a few people to feel affirmed that God does indeed want men to have authority over the women in their homes and over women in general.

Numbers 30 does show that fathers and husbands had an authority that their daughters and wives lacked. Other verses in the Hebrew Bible also show that men, usually, but not always, had more authority and more clout than women. The culture of ancient Israel was mostly patriarchal, so this shouldn’t surprise us.

There isn’t much equality or mutuality between the Fall and Pentecost. The Bible shows that male rule is a consequence of the Fall―in Genesis 3:16, God told Eve that her husband would rule her―and many regulations in the Hebrew Bible were concessions to the fallen culture.[4]

Still, it seems women were usually free to make their own vows to God. Hannah, for example, vowed to dedicate her child to the Lord, a vow she apparently made without seeking her husband’s approval (1 Sam. 1:10-11). And women could take the Nazarite vow and become Nazarites (Num. 6:2). Furthermore, independent women, such as widowed and divorced women, could make vows without any man vetoing them.

Dr Shawna Dolansky has written about vows and Numbers 30 here.

Women’s Worth in Leviticus 27:1-8

The strangest passage that comes up in discussions on gender is also about vows. This passage is found in the last chapter of Leviticus, thought by many scholars to be an appendix added some time after the rest of Leviticus was written.

The first few verses of Leviticus 27 are about people, male and female of various ages, being dedicated to God, and values are attached to each age group and sex. I don’t understand exactly what is happening in these verses, but some suggest that the value of each individual is paid, as part of the vow, but in lieu of the people actually going to work in the temple. In effect, they are dedicating themselves, or a family member, by means of payment rather than by means of actual participation in the temple service. (This is unlike Samuel who was dedicated to the Lord and then went to live and work in the tabernacle, and perhaps Jephthah’s daughter too.)

Thankfully this passage has only come up a few times in discussion I’ve had, always by men wanting to prove that they are quantitatively more valuable than women. But the values given in this passage represent just one aspect of the worth of the various categories of people listed. It is thought these amounts represent the value of their physical strength, their ability to do manual labour. Their economic value perhaps.[5] Moreover, the value of a woman between the ages of 20-60 is thirty shekels of silver, which is more than that of males in all other age groups, except for men also aged between 20-60. [My husband is over 60 and I am under 60; according to the figures in Leviticus 27, I have more value.]

This table shows the payments for the different age groups and sexes of people as given in Leviticus 27:1-8.

Women had a value of strength or of economic labour. Plus, most women were able to have children which was vital for the survival of their communities and clans. Women (and men) contributed more, and were worth more, than just their strength of labour.

There are still more Old Testament verses that are brought up in discussions about gender. For instance, people have questions about Leviticus 12 which states that a new mother was “unclean” for 7 days after the birth of a son but “unclean” for 14 days, twice as long, after the birth of a daughter (Lev. 12:1-2, 5a). (I’ve written about this passage here.)  And a few people have expressed concern over the way women are spoken of in Proverbs chapters 2 and 5, even though these are immoral women and not women in general (Prov. 2:16-19; 5:3-10, etc), and even though the author of Proverbs also warns against a certain kind of man (Prov. 1:10-19; 2:12-15).

The Portrayal of Women in Scripture

These few passages in Isaiah, Ecclesiastes, Numbers, and Leviticus may seem to diminish women at first glance, but the overall portrayal of women in the Bible is remarkably positive, especially considering the patriarchal times in which the books of the Bible were written.

The whole Bible, including the Hebrew Bible, never says that women as a group are unintelligent, gullible, deceptive, difficult, emotional, sexually wanton, temptresses, evil, feeble, or inferior to men—some common stereotypes of women. In fact, the Bible says many good things about women.

In the Old Testament, many Bible women are described and portrayed as beautiful, intelligent, courageous, resourceful and enterprising. We see women making decisions, taking initiatives, risking their lives, acting both virtuously and heroically. Some functioned as prophets, teachers, advisors, leaders, and even deliverers, with God’s blessing.

It is disturbing that people are using some verses from the Hebrew Bible, verses that are difficult to translate and poorly understood, with the aim of diminishing women and subordinating them to men. This is a dubious use of scripture and it ignores the many positive things the Bible says about women, including women leaders and teachers. It also overlooks the fact that God originally (pre-Fall) authorised both men and women to rule on earth as his image-bearers and regents (Gen. 1:26-28). And it overlooks Pentecost and the fact that both men and women are empowered to speak for God to his people (Acts 2:17-18).

My hope is that the scriptures will not be used to belittle, disparage, or discourage God’s sons or daughters, but used to build up one another (Col. 3:16). We need each other and the various gifts God gives to his children.


[1] This article is taken from a section of a talk I recently gave at a CBE conference in Melbourne.

[2] The author of Ecclesiastes, who identifies himself as Qoholeth (“teacher”) in Eccl. 1:1, may be alluding to a negative trope of women in 7:28.

From the ancient male perspective, the other gender not infrequently represented sin and social threat (see also Sir. 25:13-26). Qoheleth was no exception. Indeed, Eccl. 7:28b which esteems the male over and against the female, even if by a little, is misogynistic to the core. While a righteous man can be found among a cast of thousands, a woman of comparable moral mettle is nowhere to be seen. However, Qoheleth himself probably cannot take credit for this statement. The distinctive language and intrusive style of this half verse vis-à-vis its literary context (e.g., the use of ’ādām to denote male gender—contra its inclusive sense throughout the rest of the book—and the convoluted use of the word ‘found’) indicts its secondary nature . . . Qoholeth’s negative focus is not on female nature per se (cf. 9:9), but on the mytho-horrific figure of personified folly, a fatal attraction from the andro-centric purview.
William P. Brown. Ecclesiastes: Interpretation: A Bible Commentary for Teaching and Preaching (Louisville, KY: Westminster John Knox Press, 2011), 84.

[3] Linda and Taylor, readers of my blog, have expressed concern over Numbers 30 in comments on my blogs here and here.
The Pulpit Commentary cites Numbers 30 in reference to the “law” mentioned in 1 Corinthians 14:34, and it makes this odd statement, “Christianity emancipated women, but did not place them on an equality with men. As also saith the Law (Genesis 3:16; Numbers 30:3-12).”

[4] The society of the ancient Israelites was frequently threatened by violence and hardships. (More consequences of the fall). In that setting, personal vows sometimes had to be overturned and personal wishes denied. The greater good was paramount. Furthermore, at a time when brute physical strength was necessary for survival, men usually had more power and authority, and they might be more aware of events (good or bad) happening outside of the home than their wives whose primary role was to have children and care for the young and old. A man might be in a better position to understand that his daughter’s or wife’s vow might be detrimental, perhaps even dangerous, to the woman or to the family as a whole.

[5] In his 2011 book, Leviticus: Interpretation: A Bible Commentary for Teaching and Preaching, Samuel E. Balentine writes, “The payments are set on the basis of a person’s age and gender—not the person’s intrinsic worth as a human being—presumably taking into account one’s physical ability to do the manual work that would be involved.” (Google Books)

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31 thoughts on “4 obscure passages sometimes used to diminish women

  1. On vows, I think this was an improvement over the case where a woman could not make a vow in general in the ANE. This law allowed an adult woman to make a vow, if she was independent she could always do so and if married she could unless her husband objected the first he found out. In Hannah’s case, her husband does not object when he first hears of her vow, so it stands. I see this as an example of God leading a very patriarchal culture in the direction of equality in a step by step fashion.

    The ability to make a vow is the ability to enter into a covenant, which is a way in general of trying to reduce the unpredictability of possible future actions of the parties in the covenant so that plans can be made with the overall expectation that people will act as they vowed/promised.

  2. Perhaps I’m weary of the complementary arguments using bible verses or even egalitarians postulating to “we’re all Christians and working for the kingdom, so we don’t confront the issue”; but I have less and less confidence in the bible being the exclusive word of God, and more faith of it being, at least partially, the word of men, compiled by men for men. If I’m feeling this way after a lifetime of being a Christian and working at a Christian non profit, how must young non Christian women be repelled by ideology that can’t agree over whether or not God esteems us all equal depending on who’s at fault in the fall. Just another argument to blame women, just as common as blaming your mother is in psychology and having become a joke for comedians. I’m tired of it all and discouraged. Tomorrow I’ll be glad that you’re still in the battle Marg and I’ll get up and keep hoping someday the church will stop limiting itself by half. Today, however, I am weary and worried about the ones who remain lost because of the sins of the church.

    1. Hi Shirley,
      The Bible is a product of its time. It was written by men and reflects aspects of their culture and their values. But I still think the Bible is an amazing book and see plenty of evidence of divine inspiration in it, especially in what it says, or more accurately, about what it doesn’t say, about women. I truly believe God had a hand in the Bible.

      Most of the damage has been caused by men interpreting certain Bible passages poorly, very poorly.

      You may want to read this short piece. https://margmowczko.com/portrayal-of-women-and-biblical-inspiration/

      I appreciate your weariness. The way women are continually treated in some Christian communities is no joke. If it’s any consolation to you, it looks as though my website, including this article, will receive a record number of views today, all because one prominent minister made some very bad comments. There is hope.

      1. I appreciate your reply and remain so thankful for your work!

  3. I have had comments on a women’s place is in the home, under submission to her husband as if it were a put down. I was blessed to read the updated translations and reading how similar the English words were, one for women and one for creditor. Thank you for your clarity.

    1. You’re welcome, Shelley.

      The Bible mentions many godly women who were involved in all kinds of enterprises and used their own initiative, and God blessed their efforts. https://margmowczko.com/25-biblical-roles-for-biblical-women/ But I’m repeating myself.

  4. One day when I was in school, my teacher made a comment that women political leaders were a means and a sign of God’s judgment and displeasure on a nation. I asked him for a Scriptural reference, which he said he would be glad to give me. He must have forgotten, however, because he never got back to me. He made the comment a few times after that, but I had mostly forgotten about it until I started studying through Isaiah. I came across Isaiah 3:12, and I assume this was the verse he meant. When I looked into it, all I could find were people who agreed that it meant women leaders were a means and sign of God’s judgement. I was glad when I found your post on it; it helped me a lot. I am wondering one thing, however. How common is it for the LXX to diverge from what is in the MT, and what we have in our Bibles today? Is it common, or is this verse an exception?

    1. The LXX is different in meaning in a few places compared to meanings in the Hebrew Bible, that is, it’s different to the Hebrew Bible as we have it today with added vowel pointings, and in a few other places too. Plus, the LXX has a whole bunch of other writings. It is entirely possible that the original Hebrew, without the vowel pointings, meant to have the word that means “creditors” in Isaiah 3:12.

      It bothers me that this verse comes up as often as it does to be used against the idea of women leaders. This use ignores the tone and immediate context of Isaiah 3:12 and it ignores the possibility that the word “women” doesn’t even occur.

  5. Great article, Marg. I hadn’t heard anyone use those particular verses, but to interpret them in such a way (as God degrading women) is a real stretch. Especially in light of all the women leaders God blessed in the OT. Thanks for this resource!

    1. It is a stretch! I was shocked the first time each of these verses was brought up in discussions. Yet a few women have contacted me today and told me how some of these verses have been used against them.

  6. Ben Witherington is Amos Professor of New Testament for Doctoral Studies at Asbury Theological Seminary and on the doctoral faculty at St. Andrews University in Scotland. A graduate of UNC, Chapel Hill, he went on to receive the M.Div. degree from Gordon-Conwell Theological Seminary and a Ph.D. from the University of Durham in England.
    Read more at https://www.beliefnet.com/columnists/bibleandculture/2009/10/why-arguments-against-women-in-ministry-arent-biblical.html#MiW9CuLqdRuolV3c.99

    1. Thanks, Ginger.

      I mention Ben Witherington several times in various articles on this website. https://margmowczko.com/tag/ben-witherington-iii/

  7. Women are of a higher species because they give life. Man was created from dirt ..clay and women were created from flesh .

    1. I believe that you don’t mean different “species,” but that you are trying to accentuate the differences between the source of male and female. I have a different take on it. I have heard the “dirt twice refined” idea several times, but I have never felt that it was of much help. It simply puts more division between us, and it once again values one sex over the other. I do not believe that this fits with what the Bible teaches.

      I believe that God made the Woman from the side of the Man to avoid this kind of confusion. If God had made woman from the dirt as well, there could easily be the argument that one was made from better soil from the other, or that since they were made of different dirt, they were very different. The “Mars and Venus” discussion that was so popular some years back was a perfect example of what would have happened if they were made of different stuff. It bothers me no end that the whole Mar and Venus concept became so popular among Christians.

      When the Man first saw the Woman, she would have been a shining new creation – and stark nekkid. When the Man looked at her, he didn’t say “Woohoo!!! Viva la difference!” He said in effect,” This is ME – bone of my bone, flesh of my flesh.” After the Fall, he called her “the woman that God gave to be with me.” There were countless effects of this horrible tragedy, but I think that the division between male and female, now looking at each other as something different, was the worst. God had said it was “very good” when He got the two together. Of course Satan would attack that. Sadly, the problem has only gotten worse. For the most part, men and women are considered “the same” in the world, but the church has dug in its heels and taken the stand created by Satan. Yes, men and women have their differences, but assigning assuming that all men or all women have certain traits or are best suited for different things just perpetuates the division.

      I believe that it is past time for the church to lead the way in the cause of redeeming the lost relationship between men and women. We need to think like the man before the fall, not after.

      1. Yes, the man remarked on the similarities between him and the woman, and he says nothing about any differences. Man and woman were created to be compatible and mutually dependent on each other.

        By the way, Cassandra, I removed our comments about the CSB because, after publishing the article, I decided to go with the NIV and The Jewish Publication Society’s translation of the Tanach as two contrasting translations of Eccl. 7:28. Our comments on the CSB might have confused readers.

        1. Thanks for letting me know. It’s fine with me.

  8. I’ve always considered Ecclesiastes 7:28 as indicative of the extreme iniquity of the time; i.e., that not even one righteous woman could be found, when it is normally expected to be abundantly so. So, something along the lines of Isaiah 49:15 – “Can a mother forget the baby at her breast and have no compassion on the child she has borne? Though she may forget, I will not forget you!” (NIV)

    1. I can’t see that the author of Ecclesiastes was especially concerned with sin, even though he uses the word “righteous” in 7:28. He refers to sin or evil only briefly (wickedness in Eccl. 3:16-17; oppression in 4:1-3; 5:8; 8:10ff), and his idea of evil in Eccl. 10:5ff is not what we’d consider sin. Rather, I see his saying in Eccl. 7:28, as with all the others in Ecclesiastes, as the musings of a disillusioned person who was searching for wisdom and especially for meaning (Eccl. 1:12-13), and it may well have been intended to provoke and prod.

      The author of Ecclesiastes, Qoholeth, states, “The sayings/words of the wise are like goads” (Eccl. 12:11). William Brown writes, that “Qoholeth’s saying are like ‘goads’ or prods that keep the process of learning unsettled and ongoing. The search for wisdom is a lifelong journey, fraught with bitter disappointments and unexpected delights, profound discovery matched by equally profound disillusionment. In essence, Ecclesiastes is a book about seeking, one that moves between cynicism and acceptance, worldliness and spirituality, anxiety and serenity.”
      William P Brown. Ecclesiastes: Interpretation: A Bible Commentary for Teaching and Preaching (Louisville, KY: Westminster John Knox Press, 2011), 18.

  9. Hello Marg! Regarding Ecclesiastes 7:28: I don’t know any hebrew at all, but could it be: «I found one upright person among a thousand, but a woman to marry I did not find»?

    1. Hi Knut AK, No translation mentions marriage. You can compare some translations here.

      The CSB and KJV translate Eccl. 7:28 fairly literally showing that the author was searching for the same thing among all people, men and women: “… which my soul continually searches for but does not find: I found one person in a thousand, but none of those was a woman” (CSB).

      The sense of virtue is probably implied in 7:28, but there is no word that actually means virtuous, righteous, or upright in the Hebrew text.
      The idea of uprightness probably carries on from Ecclesiastes 7:20 which contains the word צַדִּיק (tsad.diq) “righteous.”

    2. I’ve been doing some more digging in response to your comment. And I’ve added some extra information about Eccl. 7:28 in the article.

      Claude Marriotini briefly discusses the “marry” idea here: https://claudemariottini.com/2018/10/09/ecclesiastes-728-was-qoheleth-a-misogynist-part-2/

  10. Question- Does Paul say that singleness is a higher spiritual calling than marriage? It seems to me that this is what he is claiming in 1 Corinthians. He says that married are devoted to their spouses, which distracts them in their devotion to God. But I feel like being devoted to your spouse IS being devoted to God. I didn’t think only being a missionary/doing mission work was the only way to work for the Lord.

    1. Hi Megan, Paul’s comments on singleness and marriage need to be read in the context of the problem he is addressing in 1 Cor. 7. I discuss this problem here: https://margmowczko.com/1-corinthians-74-in-a-nutshell/

      I don’t think “a higher spiritual calling” is the best term to use. We all have different callings. And it’s unhelpful and misleading to rank them as high or low. You’re right, being a missionary like Paul is not the only way to work for the Lord.

      Also, now that women can control their fertility and can have less pregnancies than many ancient women, I think the difference between being single and married matters less in ministry. Though, generally speaking, a single person can still devote more time and energy to serving the Lord than a married person.

  11. Vows seem to imply some involvement with appearing at the tabernacle/temple to offer sacrifice (see Leviticus 7:16, for example). The Nazarite vow, at the conclusion, also demands appearing at the tabernacle/temple to give a sacrifice. As such, I would imagine that a woman would generally not want to make the journey alone. Thus, she would need her husband, son, or servant to escort her for protection–protection a man might be able to go without. This means she needs her husband’s agreement to provide her that protection to make a sacrifice, especially if the time of sacrifice is off-schedule from the major holidays that would require the husband’s presence at the tabernacle/temple. So perhaps the intent is that if the husband says there’s no way he can escort her, her vow is cancelled. But, if he fails to cancel the vow, then he has to provide her that protection now. Just a thought I had.

    1. Women didn’t have as much freedom of movement as men, but some women had their own servants and didn’t need their husbands to organise protection. The Shunamite woman in 2 Kings 4:8ff, however, asked her husband for a servant to come with her when she went to Mount Carmel to visit Elisha, and her husband gave permission (2 Kings 4:22-25).

      Several women make journeys without a husband to help them (e.g., Ruth and Naomi, Mary the mother of Jesus, Phoebe). In some (or all?) of these instances, servants probably went with them.

  12. I was thinking about the Numbers 30 passage, and I started thinking about the part that addresses fathers and young daughters in their house. Could this passage be used to show that fathers had a greater level of authority over their daughters than their sons (on the basis of gender) since only daughters are mentioned? I also started wondering why fathers are mentioned and not mothers, since children are supposed to obey father and mother? Would that show that fathers have more authority than mothers? I’ve been thinking about those questions, and I would appreciate any thoughts you have on them.

    1. Mothers did have authority, and there was an expectation that they be honoured and obeyed, and expectation that is plainly commanded in the Bible, but yes, fathers had more authority than mothers. Ancient Israel was a patriarchal society.

      Many in the Hebrew Bible laws reflect fallen society, and they make concessions for war, slavery, polygamy, patriarchy, etc. And yet there is no law or instruction in either the Hebrew Bible or New Testament that plainly says fathers or husbands are to be the leaders.

  13. I always take the “women”s vows” passage to be this: Men had economic control and responsibility for the family resources, and often a vow was a dedication of a gift to the Lord. And so the man had the veto over giving away family resources. “Honey, we can’t afford that this month.” Don’t you wish someone had had veto power over Jepthah’s vows?

    1. I really wish someone had vetoed Jephthah’s vow! His vow, and what may or may not have come of it, is one of the most perplexing and troubling stories in scripture.

      1. Thank you, Marg for your love for God and tirelessly doing His work He put on your heart concerning women. My comment is concerning Isaiah 3:12. I have also heard this verse used to illustrate how women should not be leaders. Before reading your article I had come across a similar translation possibility by Katherine Bushnell in her book God’s Word to Women Lesson 77 paragraph 621-622. Besides the change of one vowel letter to make the word for “women” to mean “exactors” the word used for “children” is very interesting. According to Bushnell, the word for “children” is used 21 times and never translated “children” elsewhere in the Bible. In fact it is translated “glean” in Lev. 19:10, Deut. 24:21, Judg. 20:45, and Jer. 6;9. Also, the word for “children” in Isaiah 3:4,5 is another word used for “children”, “child”. She also noted the Septuagint translation and it was nice to hear that more current translations take this course. I found this information very compelling that this verse has been incorrectly translated in a biased way against women!

        1. Hi Becky, I really must get a copy of Bushnell’s book for myself. I borrowed a copy a while back but never finished it.

          I’ll check some of these claims for myself when I have the time.

          I have an article on Isaiah 3:12 where I look at a couple of things you mention. https://margmowczko.com/isaiah-3_12-women-leaders/

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