Skip to main content
BOW PodcastTeachingWomen's Ministry

Women in the Story of Scripture

By January 28, 2025No Comments

The focus of this episode is our interpretation and understanding of women in the story of Scripture. We at BOW are thrilled to welcome once again Dr. Sandra Glahn of Dallas Seminary. In this recording Dr. Glahn talks with Kay Daigle about the way we interpret the stories of women in Scripture and how that affects our perspective of them. Additionally she suggests that we learn to understand them from the context and provides many examples of how to be true to the text–and there are so many!

Whether you’re a teacher of the Word or you’re reading through the Bible and want to understand the women in the story of Scripture, you’ll be encouraged as a woman by Dr. Glahn’s insights and helps. You can also access this episode on video if you prefer.

You may also want to access some of the many episodes featuring Dr. Glahn and her insights and scholarship.

Time Stamps

00:24 Why this topic?
02:02 The elements of story help us interpret correctly
06:12 How does knowing more about narrative help us interpret?
07:02 Noticing whether a person is named or not
10:15 Faulty approaches to the story
12:56 How do we correct faulty interpretations?
15:04 Who are some women in the Bible we tend to skip?
21:32 Evil-izing women of the Bible & not the men
23:50 Questions that women are asking about the Bible
26:40 How will understanding story help us avoid faulty interpretations?
32:24 Final encouragement for Bible teachers
34:17 Other resources from Dr. Glahn

Transcript

Kay >> Welcome to this Beyond Ordinary Women Ministry podcast. We’re so happy to have you on video or our podcast. Our guest today is Dr. Sandra Glahn, who has been with us many times. Welcome, Sandi. Thank you for being here.

Dr. Glahn >> Such a pleasure. Always a pleasure. Love what you’re doing.

Kay >> Thank you so much. I always contact Sandi once or twice a year and just say, what do you have going on? What can we talk about? Because I know what a blessing it will be to all of you out there. And today we are talking about “Women in the Story of Scripture.” And I’m particularly excited about this one.

Why are you working on this right now? Do you want to give us a little background?

Dr. Glahn >> Yeah. So I’m working on a book right now called A Woman’s Place in the Story. And my pitch was basically this: First we had men’s history, and we study David and we study the children of Israel, and we study Moses, which is important to study as Scripture is important. But we tended to initially just skip the women and then as a corrective have gone back and done studies on the women of the Bible, which we are not done doing, by the way.

So it’s still completely appropriate to have a women’s study Bible and studies of women because so often they were left out. Example, you might have heard a sermon series on Genesis that skipped the story of Tamar, that’s essential to the plot of Joseph’s life and to his brother Judah. So my argument is we need to go beyond cameoing women.

The ideal would be to just tell the story but include the women as they’re in the story because they’re serving an important function in the story. And so what I want to talk about now is some of the tools we need to see them so that we interpret what’s happening appropriately.

Kay >> Well, that’s great. I’m really excited about this as a Bible teacher myself. So I know I’m going to learn from you today, and I suspect that everyone out there will as well.

So first, let’s talk just a little bit about the elements of story.

Dr. Glahn >> You think about if you read a novel, you’ve got a character, you’ve got a plot, you’ve got a setting. One of the things to know when we’re reading the Hebrew Bible is that often the land acts as much like a character as a person, and God’s using the land and things like this—we’ll get to the daughters of Zelophehad later.

But just as an example: these women who come and they’re concerned that their father’s name will be forgotten, and the reason is because they’re not going to get land. We have tended to read that story as women’s rights. And, you know, they get left out, and they come demand it. Their concern is not that, although that’s an appropriate concern.

Their concern is our dad’s name is forgotten if we don’t get land and it doesn’t get passed down in the family. So it’s really—that’s an unusual element. You might find that in a story like The Road, like there are some stories where the actual setting is as important as a person and almost functions as a person. But that’s something that’s sort of unique to Scripture.

But even if you look at characters, so often a key character in the book of Genesis is going to be Judah because he’s the line of promise. So we’re getting the whole story of Jacob’s family, but we’ve got to not lose track of Judah. And we tend to do that because Joseph’s story down in Egypt takes so much real estate, and Judah’s story doesn’t take that much real estate.

We can say, “Abraham, Isaac, Jacob, Joseph”, instead of “Abraham, Isaac, Jacob’s family, including Joseph, who saves it by going to Egypt and surviving a family famine.” But Judah, who saves it because of the faith of Tamar and not lose track of that line that we’re tracing to get us to Messiah, which is the point.

Kay >>Right!

Dr. Glahn >> So you’ve got character, setting, and you’ve got plot.

And another important element is character. Sometimes people aren’t mentioned by name and sometimes they are. And we have to pay attention to what’s happening.

For example, the daughters of Jacob, we only learn about Dinah, but we know he had other daughters. But the point is, how do we get 12 tribes? And that’s the question the text is answering. It’s not just answering—Who are all the members of the family of Jacob? It’s how do we get the 12 tribes from which we get Judah, from which right, we get Messiah. And so that means that we’re only going to learn the name of a female in that story because she comes back in in the essential plot of the other stuff.

But then sometimes when women aren’t named, it’s to make a point, a different kind of point. Not that they’re not essential to the question that’s being answered, but if we think about that the Hebrew midwives get named in a context where nobody else is being named. But then you come to the mother of the baby and she’s not named. You get the sister who’s watching him in the bulrushes, and she’s not named. You get the Princess, Pharaoh’s daughter, and she is not named.

And you, you come to a book where—name, name, name, name, name— and all of a sudden the Hebrew children are in slavery and nobody gets named. Even the baby doesn’t get a name until the princess gives him an Egyptian name. So those elements of even following what’s happening with the name are essential to getting what’s happening with the character.

Kay >> That’s really interesting and certainly should make all of us more aware of those kinds of things as we read it whether you’re teaching the Bible or just studying the Bible for yourself. Yeah, those are important and very that’s just very, very helpful.

So how can knowing more about narratives help us as Bible teachers?

Dr. Glahn >> Well, for one thing, it helps us to be better readers. And, you know, the Scripture is written for our benefit. And so just having some tools to know two things to pay attention to or some categories for framing, you know. What’s the back story before we dive into the Book of Ruth? What is a levirite marriage if we don’t know what that is? In that back story, then all the shoe exchange and none of that makes any sense.

So knowing that a story has a setting and a back story is important for setting it up. Knowing to pay attention to names but not read the wrong things into names, their absence can be a bad thing. Their presence.

Here is another example where, particularly in women’s studies, we’ve tended to be very upset that you know—Trigger Warning—you have the story at the end of Judges where a concubine is gang raped and she is never named or given a voice. And that has offended a lot of readers because they assume that the narrator is saying she doesn’t matter. It’s the exact opposite. It is an indictment on the people (which is the point of the passage), that things have gotten so bad that she doesn’t have a name or a voice.

And that is not the point of view of God, which is another essential element of character: who’s talking and whose point of view are we reading? So, for example, we can look at patriarchy wrongly. We assume that’s the point of view of God rather than the dark setting. So if we don’t separate setting from point of view, we can think God is cool with all this bad treatment of women, God approves of women getting nothing or not being named. And so get it, separating out the voice and the point of view from the plot, from the setting.

So to remember that patriarchy isn’t inspired. It’s the words in a context, but patriarchy that we can learn.

So those are just some examples of why it’s important to treat, to really look at as we’re telling a story, we’re looking at a story. Getting a bigger context than just the little cameo would be character, setting, point of view—what and how they’re all functioning.

And not to forget, the land might be serving as a character.

Kay >> Right. And what you’re saying is that if we get those wrong because we don’t know how to look for some of those things, that it can skew our view of God that we may not even understand who God is and what he’s like.

Dr. Glahn >> But you got to the core problem, and particularly for women and the women’s stories, because there are women that are silenced.

And yet you look at the end of the Book of Job, when he is restored, it says he has seven sons who don’t get names, and three daughters who are named. And also in the beginning, it said he owned a lot of slaves. And at the end, part of his restoration is not slaves.

Well if we’re paying attention to names, then we go, “Wait! Part of Job’s flourishing in the end seems to be that he’s decided to give his daughters an inheritance and names in a context where no women are getting that.”

Kay >> Yeah.

Dr. Glahn >> But if we don’t know if we’re not paying attention to if you’re named or not, for example, we might completely miss that and just think, oh, good, he got everything back.

And that’s growth in his character to throw off patriarchy and slavery in the Old Testament, no less. You know what a great end to the book of Job that we sometimes miss. He didn’t just get his life back. Something about him and flourishing had also changed.

Kay >> I never noticed that before. Thank you for using that example. I’m going to go look at it today after we’re finished with our conversation. Oh, that’s great.

So what are some faulty approaches that we sometimes use as we’re relating to women in the Bible?

Dr. Glahn >> Yeah, well, the first, as I mentioned, has been to just skip them or to think they’re not important, and another one is to just cameo them. So, for example, when we have the story of Abigail, it appears in a context that is making an argument about how, yeah, Israel blew off God as their king. But they’ve got to have a king or it’s going to be total anarchy. They have to have some kind of king.

So when God kind of pulls back and said, “Okay, you rejected me”, there’s an argument saying there is no king in Israel, everybody is doing what’s right in their own eyes. And the plot is moving toward making an argument for a monarchy. If you’re not going to have God, you’ve got to have a monarch.

And so you can come to the story of Deborah and think it’s just a story about a woman getting rid of an abusive husband instead of going—“Every story has a bigger context. What’s the plot?” It’s fitting in a section of Scripture.

Kay >> You mean Abigail?

Dr. Glahn >> I’m sorry. Who do I say? Deborah? I’m sorry. I’m glad you said that. No, that. Yes, Abigail and Abigail story. We have to bear in mind that an argument is being made for king as pro-David argument. So David isn’t king yet, but we’re showing that he has the potential to completely blow it by just wiping out somebody in his impulsiveness.

And she comes along as the voice of wisdom, and he listens to her. And even his marrying her at the end, which isn’t ideal because he’s already married, is also part of the argument that he’s embracing wisdom literally, rather than giving into his impulses. We get this sort of foreboding sense that David is going to be quick to bloodshed later. It sort of sets up his character for that.

But I’ve heard a message on Abigail that argued the point was that a way to a man’s heart is through his stomach. Like that is not what this is.. Yes, that is not the point of the scripture. So sometimes our Bible teachers about women have made them all lead to the ideal of domesticity.

And they’ve seen that the Hebrew midwives were delivering babies and that Moses’ mother is caring for a baby and her sister is caring for a baby. And that Jael is a stay-at-home mom in a tent, you know, and that Abigail, you know, thinks about food for a man, and that’s how to win a man. Like all of that is prevalent and misguided.

But how can we correct that part? How we correct that is understanding the elements of story. And so what that means is if we’re going to do a message on a woman like an Abigail, we have to ourselves, as Bible teachers, read the whole book, not just the chapters or a chapter where a person appears. It doesn’t mean we have to teach the whole book, but it’s part of giving the setting.

What is the argument that the author is making and how does this story fit into the whole story of the book and then the whole story of Scripture?

And if we fail to do that, we can come up with some pretty wonky application. We could just look at an Abigail and go, Well, she sneaked out behind her husband’s back, and that’s bad—which is basically what Bill Gothard said—you know, she’s a rebel.

But there are so many hints with the names in that story. If her husband’s name is Fool (which I think the narrator’s having a little fun with us), it’s a little bit like changing the name Bob to Boob, right? Or Stan to stinky. You know, like I don’t think we’re necessarily supposed to think his name is literally Fool, but it’s probably close enough that that’s what his guys call him behind his back.

Kay >> Yeah.

Dr. Glahn >> You know, so Abigail is thinking about God and honoring God. And David mentions Yahweh, but Fool does everything wrong. And I mean, those are pretty big hints in the text about how we’re supposed to read it as Abigail being good and Nabal being bad. So those are some elements that are actually in the names.

But then again, looking at the bigger story, well, why does it say where Nabal lives? Well, it’s in Saul country. It’s in a part of the world where Saul has set up a statue to himself, and David has to win them over if he’s going to be their king. If he had slaughtered the richest guy in town and his guys and killed his family, it would have completely undercut his journey to the throne. But instead he listens to the voice of wisdom because God is preserving what he has said he will do, which is put David on the throne.

Kay >> What are some of the women in the Bible we tend to skip that you mentioned earlier?

Dr. Glahn >> I think of Tamar, the midwives. I think the whole section of women in the beginning of Exodus is a really important thing that sets it up. Who’s writing Exodus? Moses is writing his own life story, and not only does he mention Puah and Shiphrah, but he mentions them by name. And again in a context where women aren’t named because they have saved his life.

And then by the time you get to his sister and mom, who is going to name them later, but he’s making the point that now that we’re Hebrew slaves, we don’t get names, we don’t get voices. Even he himself doesn’t get his own name. Still women save Moses. All through the beginning of Exodus from the two named midwives to the three women: his sister, his mother, and the Princess, Pharaoh’s daughter.

And then you have this weird story about his wife and a foreskin, and God comes after him in the wilderness to kill him. And it’s pretty enigmatic. And I think the narrator, Moses, means for it to be enigmatic, because his point is not exactly what happened. It’s do you see how many women have saved him before he ever even makes it to take on Pharaoh?

Yeah, that’s essential information. And that often gets missed in the story. There’s a heading that says “The Birth of Moses,” but the birth of the baby takes up one line in that whole passage and he’s actually not named. So by our adding headings, sometimes we wreck the surprise or we wreck the subtlety of what the author is trying to do.

If I were going to, if I were going to title them, I would say “The Women who Saved Moses,” not because I’m a woman and just because I want to emphasize women, but because that’s the emphasis in the passage.

Kay >> Right!

Dr. Glahn >> So all of those women are working together with not much social power, which would have been very encouraging to the listeners. You might not have a lot of social power, but they used what they had and saved the savior of Egypt in the process.

So those are definitely names that we that get skipped. Some other names, I think are some stories that get skipped, or we tend to focus on people who have whole Bible books written, like Ruth and Esther.

But we there are lots of other like Hulda— she’s a prophet. Why is she not a household name? There aren’t that many women prophets, and the Book of the Law has been lost for all these years. Jeremiah is in town, but you know, it’s not that Hulda is plan B or that a good man can’t be found. There are good prophets in Israel and the king sends for her.

Her husband is the keeper of the wardrobe, which I find very fascinating in terms of gender, you know, at the temple. And she’s saying, “Thus saith the Lord.” That is a woman we need to know about. She’s another woman that is worth study, along with the daughters of Zelophehad.

Actually, I should go back to them for a minute. So you have these five daughters of this guy who I mentioned earlier whose story is mentioned in five different chapters of the Old Testament. I’ve never heard a sermon on them. I’ve never seen a women’s Bible study on them. But they are mentioned in as many books of the Bible as Miriam and Moses are mentioned.

Why is their story so important to the writer that it keeps showing up? That should flag to us that that we’ve neglected them and we need to go back and look at who they are. What is it about them that is important?

Kay >> I never knew they were mentioned in all those books. Yeah. I mean, I’ve read through the whole Bible, so that’s not the problem. I just never connected.

Dr. Glahn >> So they’re there mentioned in five different chapters and they actually close out the book of Numbers, and they reappear in Joshua when it’s time to actually give them land. And not only that, for the five times they’re mentioned, we get their names spelled out every time.

Again, in Numbers really it’s the census of who the soldiers are going to be. So it’s male name, male name, name after name after name. And then all of a sudden it’s Mahlah, Tirzah, Hoglah, Micah and Noah—Moses names his daughters. What have they done that’s so essential? Well, they’ve made sure that their father, who has no legacy gets one. And again, the land is operating like a character, and they want to make sure that their dad is remembered.

And the irony to me is not only do we remember his name, he’s one of the only names we’re still saying of that whole generation that had died out in the wilderness. So his daughters honored their father, which is, you know, given a promise that you all dwell long in the land.

Kay >> And are there any New Testament women that we tend to skip?

Dr. Glahn >> Yes, the whole book of Romans in chapter 16, we tend to study the first 15 chapters because it’s good theology and then go—yeah, it’s a bunch of greetings. I think we should be pairing—we take the teaching of Paul and women. but we have his practice in Romans 16 (what is he actually doing in his ministry life): You got ten different women that he’s mentioned calling ministry partners; one called apostle; and one is a deacon of the church in Cenchrea; one is like a mother to him.

You’ve got every kind of possible ministry role that women are fulfilling as his ministry partners. Paul doesn’t say, “Hey, greet the elders and deacons of the Church of Rome.” He says, “Here are my people.” And that is really important. In fact, I know one Bible teacher who calls it the Romans 16 woman, because we’ve tended so often to focus on the Proverbs 31 woman.

And none of them, interestingly, are mentioned in association with biological children. That is not to say biological children aren’t important, but it’s not the only thing that a woman using her spiritual gifts can do, obviously, because these are Paul’s ministry partners, right?

Kay >> Absolutely.

Dr. Glahn >> That’s a biggie.

There’s something else we do with women of the Bible and the New Testament in particular, as we tend to take the evil women and evil-ize them more than we might the men.

Here’s an example. We look at Jezebel who is wicked evil for her idolatry. And I was just reading actually, somebody had a Threads spoof recently where they said okay, We can talk about a Jezebel spirit, But why are we not talking about—Oh, he had a David spirit when he basically exploited people and had somebody killed. Why are we not talking about, you know, a Jehu spirit? He’s too violent. And, you know, a Solomon spirit because he’s a womanizer.

It’s like, okay, she’s evil. We’re not going to vindicate her. But also, we’ve made her the epitome of all evil instead of saying it’s an equal opportunity thing.

Another thing that we’ve done is with the Babylon the Great, who is called a harlot. There are also kings that she fraternized with that are involved in harlotry, but we don’t call them, you know, the male whores of Babylon, okay? Like she’s the one we give that name to. And the problem with that is the word whore anymore says as much about the person using it as it does the person being accused.

She’s not called the Whore of Babylon. She is described that way, but she’s called Babylon the Great way more.

And again, we have to think about the language that we’re using and what that communicates. If we take out good women in the Bible, when we skip over good women in the Bible—if when we do teach them, we domesticate everything that they do. And then when we talk about evil in the Bible in women and we make them the only personification of women. We do that with the women in Jesus’ genealogy.

And then we take the evil women and call them the whores because but the men get a pass. What that communicates to the women who are leaving our churches is that a woman’s place isn’t in the story. Or if it is, she’s a villain.

Kay >> And that’s so sad. I mean, this is so sad—what that does to the women in the audience who don’t really think through it.

And so what are some questions about some of the women in the Bible that people might be asking that we need to address more fully?

Dr. Glahn >> Yeah, great question. And this comes on the heels of what I just said. Some of the questions women are asking are why don’t we appear more than we do? Well, because the culture isn’t inspired, but it is the context for the book. It’s part of how we know it’s true, because it’s true to the context of the time. It’s how we date the Bible. It’s how we trace the words.

But what we need to address is why are women not talked about more in the Bible when they are named? Why aren’t they named more? But also when they are named, why are our preachers not necessarily flagging them as people of honor or somebody we need to pay attention to?

Other questions?

I alluded to the concubine at the end of Judges. “Why in the world isn’t she given a name? Why doesn’t she get to speak?” And how is she functioning in that story? It’s actually to show how far things have fallen and how much anarchy has taken place so that Israel does need a king.

And so one of the questions would be, “How are women actually functioning in this story?” If they’re not functioning in the genealogy of Jesus to show us what sinners God redeems, which God does. But you could make that the case with Judah. You can make it with Solomon. You can make it with almost all the kings of Israel. Right? So how are they functioning then?

Other questions that women are asking have to do with—“Is this how God feels about women? Are they just seducers from the beginning to the end from Eve on?”

Was Eve’s sin sexual seduction? If not, we need some correctives on that. And then you get to the end of the book where you have, you know, Babylon the Great and was Jezebel’s sin sexual sin. And so Dorothy Sayers at one time said, you know, “There were six other deadly sins! And you know, her main sin is idolatry,” which in the Old Testament becomes metaphorized as harlotry or adultery because it’s unfaithfulness to God.

Right. But that’s not the same thing as saying women as a class are seductresses, right? So these are the kinds of questions women are asking. Are we seductresses? Is that how God sees us? Does God not want us in his story? Is it better to be a man or am I equally in the image of God as a man is?

Yes.

Kay >> Yes. So how will just understanding this basic understanding of a story and the way that story works, particularly in the Bible, how will that help us avoid approaches to the women that are misleading, totally wrong, insufficient, whatever.

Dr. Glahn >> Because so often the story itself has the clues for the corrective and how we’ve gotten it wrong.

When I was working on the book, Vindicating the Vixens, since I was the general editor, and all I told the contributors to do was to give me a chapter on Tamar and show how she’s been missed, you know, wrongly interpreted. Give me a chapter on the woman at the well and show how we’ve sexualized her.

What I didn’t expect and what I learned was part of the seed that led to this study. In every case, the way the writer corrected what we’d missed was to go back to the bigger context, look closely at the story and say the story itself had the clues in it that told us how to read this.

So for example, in The Bathsheba story, Sarah Bowler said it says she’s washing. That can even mean washing your hands. It doesn’t mean she’s bathing nude. It says David sent and he took and he took and he took. That’s one place where Bathsheba’s silence vindicates her because it doesn’t say she seduced him. It says he send men, plural, and brought her. Well, what do you do if your husband’s a soldier and the you know, the commander in chief sends his guys for you? All these are in the story.

And then when you look at Nathan the Prophet coming and confronting David, he’s not saying y’all committed adultery. He’s saying, “You’re the man!”

And then the fact that Bathsheba’s son ends up sitting on the throne—like all these clues are really there, we’ve just read the wrong thing into them.

Even when you look at the argument of the Book of Matthew, when you look at his genealogy and you ask the question, “What argument is Matthew making of the four gospel writers and how would those genealogies make that case?” And it becomes easier to see these women are not there because they were seductresses, but they are—in at least three cases, maybe four—they’re Gentiles. And so that our Lord is Lord of the Jew and the Gentile and you cannot have a Gentile father in that line if he’s going to be in line to the throne. But you could have a Gentile mother to give him Gentile lineage and that then can fulfill the promise to Abraham that through him all the nations in the earth will be blessed.

And these are faithful women. And if we look at each of their stories, Tamar is another great example when she disguises herself and her father-in-law comes along, he’s the one who propositions her. She doesn’t actually seduce him or proposition him. He just sees her, and you know that it is done. She knows his character well enough to know he’ll go for it. And she is recorded as having words in the text. But the words in the text do not include turn aside here, brother.

It also helps in that story to pay attention to details like it says his wife is dead before she gets the idea. And so we know from the backgrounds that in the Levirite law, The Law of the brother-in-law has not been written yet, but we see it practiced in Ruth. So we know it’s practiced before it becomes codified in writing. And we see that early on there in Genesis and the nations around included a father as well as a brother-in-law in that.

And so that would explain—that little detail that his wife, he’s widowed—he’s fair game. And the fact that he says to her , and we’ve translated it, “You’re more righteous than I.” We wrongly think that that means a degree. I’m righteous, but you’re really righteous. It’s the same thing that Saul says to David when he realizes “I’ve been trying to kill you and you haven’t taken advantage. You’re in the right, not me. You say you’re the righteous one, not me.”

And what’s beautiful about that story is up to that point, Judah has sold his brother into slavery. He’s watched his father bowed down in grief and continued to hide the lie. He’s married a Canaanite woman. He’s had such evil sons, which, like where do you think they picked it up?

That God kills them for their evil, and then he’s willing to have his daughter-in-law burned to death for adultery when he himself has committed the deed. But after he says, “You’re the righteous, not me?”

The very next place we see him, right? He’s giving his life for Benjamin. She is essential to his character arc. But we’ve been so focused on getting back to the Joseph story that we have missed that his encounter with a woman who valued the seed in his family line more than he did, changed his life since he never slept with her again.

And again, he is giving himself up for his little brother, who is Joseph’s brother. He’s a changed man. We miss what a good story that is. If we skip that the clues are in the text itself. They’re there. You’ve got to go back to the story, you look for them.

Kay >> So do you have any like final words for the teachers out there?

Dr. Glahn >> Final words for the teacher is remember to read the big picture. And my encouragement would even be whenever you teach the Bible (you don’t have to give us the whole story of Scripture, all that) but it helps if you’re introducing like a book of the Bible or a character, remind us of where are we in the story.

Where is this happening and how does this story function in the whole? It’s a little bit like taking a book like The Firm and opening it, opening it up at random. And the character is in Memphis and making a point of Memphis. Memphis and you’re like, What? We would never do that with a book on our shelf. We shouldn’t do that with the Bible.

That’s not how literature works.

Kay >> Absolutely.

Dr. Glahn >> I would also say, that God is for women in his Word. Once we pay attention to the names and the absence of names, and how they’re functioning in the story, how patriarchy is functioning in the story, and God keeps overturning it by choosing the second. He chooses the second Adam. In the end, how he restores Job and part of Job’s healing is to throw off patriarchy.

All of that says God is for women and men. Don’t lose sight of that either.

Kay >> Amen. Thank you so much for sharing all of this wisdom and all that you’ve been thinking about as you’ve written your new book that we look forward to reading. When will that be out?

Dr. Glahn >> Not due out for another year.

Kay >> Okay

Dr. Glahn >> I let you know the study happens. You know, I have to turn it in about a year ahead of time. So you get the sneak peek of everything I’ve been marinating in.

Kay >> Yeah, well, you’ve done a great job in explaining a whole lot in just a short period of time here. So thank you so very much.

And those of you out there, we have a number of resources from Dr. Glahn. We have many interviews with her about her books and about other topics that you will find really helpful. And, you know, I never really introduced her at the beginning, but she is a professor at Dallas Seminary in the Media Arts and Worship Department of Dallas Seminary.

She teaches courses in writing, medieval art, and spirituality, as well as gender and sexual ethics. She has talked with us about some of those things previously. We’ve talked about gender quite a bit.

You can find all the links to all of those if you just go to our website at BeyondOrdinaryWomen.org. Just type her name into the search engine.

And all of those will come up and you can browse through them and find the subjects that you’re interested in. You can also go to our website and find other resources for teachers, those of you teaching the Bible.

If you’re just studying the Bible and want to go more in depth, some of those teaching videos will help you and podcast will help you as well. And to find those, you go to the dropdown menu at the top, Resources, and from there you go to Leadership Development and then to Studying and Teaching the Bible. You’ll be able to find a multitude of things there to help you as a Bible teacher. How I wish I had some of those resources when I started teaching the Bible!

How I wish I had had your comments today, but I did not!

So, you know, we can help you prevent you from doing the things that I didn’t know.

Dr. Glahn >> Yeah, I used to vilify the woman at the well. So all we had, I had to work on.

Kay >> Thank you again. We loved having you and we look forward to the next time.

Leave a Reply

This site uses Akismet to reduce spam. Learn how your comment data is processed.