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The Difference between King David and his great-grandmother Ruth
It is true to say the two subjects, women and religion, do not hold a central role in the religious history of the Israelites. Israel was a patrilineal society were men made the rules and wrote the history of their nation. In this history and especially in the Psalms, we have a great deal of insight into the character of King David; his inner-struggles, feeling of failure, his heights of joy and his ultimate faith in God. However, we do not have the same revelation into the character of King David’s great grandmother for example, the young Moabite women Ruth who forsook all she knew and adopted her mother-in-law’s traditions and religion. Surely her thoughts and fears were as noteworthy?

Negative Picture of Women in Worship
The silence in the book of Ruth for a female voice is prevalent throughout the entire Bible. In fact, there is evidence that women and worship were viewed in a negative light. We hear of the women who wail over the death of Tammuz (Ezekiel 8:14) and who weave goods for the Asherah (2 Kings 23:7). The women who bake cakes for the Queen of Heaven (Jeremiah 7:17) and infamous characters like the soothsayer known as the Witch of Endor (1 Sam 28). All these activities are framed as illegal in the eyes of the Bible writers, who emphasised the prohibition of idol worship which was a later idea that developed in Israelite thought.

Refocus the Lens
Seeing that this religious history was penned by men (who had grave misgivings of women’s menstruation for example), it is necessary to refocus the lens and try to assess the role of women in religion on its true merits.

Let us take, for example, the first example given above - the illegal activity of wailing for the god Tammuz. Firstly note that Ezekiel 8 records that the women are in the Temple. They are, in fact, performing a religious mourning ceremony that is not only considered acceptable to them but also to those who pass them by in the Temple precinct. Their function plays a large role in the agricultural cycle and the desire for new rain. It can be assumed since this group of women was organized inside the Temple to ensure success for the next agricultural season, that what they were doing was no mystery and was not met with disbelief on the part of the people. Neither the women, nor the general populace wrote this passage. It was written by a man who felt it illegal.

Temple and War in a Woman’s World
Temple and War may seem to be two areas were we can safely say women had no part - but this would not be true. Not only do we have passages that relate of the consecrated women working and worshipping in the Jerusalem Temple (often mistranslated as temple-prostitutes!) but we also see them functioning in the sanctuary at Shiloh and the tent of the Tabernacle in the desert (Hosea 4:13-15, 1 Sam 2.22, Exodus 38:8).

Women also played a huge psychological part in war. It was their role to go out and encourage the men with singing and clapping. We have Miriam and Deborah leading triumphant victory dances (Exodus 15:20-2; Judges 5:12) and history of past cultures shows us how women even followed men to the Battlefields to care and encourage.

Women participated mostly in what can be classified as domestic religion, those issues that touch their lives, reproduction, health and illness, the changing seasons, worship and the affects of war. Unfortunately, these issues never became mainstream and were largely ignored by the writers of the Bible who became concerned with the new One God Alone movement. The writers thus sought to pass judgment on the activities of the past, in light of the new revelation of the oneness of God. The small voice in the Bible of women in religion thus took on its detrimental character and the creative and varied role of women in Israelite religion was forgotten.

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Photo: Gabi Laron, Institute of Archeology, The Hebrew University. Courtesy of Dr. Eilat Mazar

Another biblical personality was unearthed this month in the City of David’s on-going excavation in Jerusalem. This time, it was a Minister by the name of Gedaliah Ben Pashur. His name appears along with three other Ministers in Jeremiah 38:1 (Shephatiah, Pashhur and Yehuchal). Amazingly enough, Gedaliah’s name is not the first to be confirmed through the archaeological record from this verse. Already in 2005, the bulla for Minister Yehuchal Ben Shelemayahu (Jer 38:1) was found, confirming him also as a flesh and blood personality in the first quarter of the sixth Century BCE.

The Ministers

These four men were officials in the court of Zedekiah (597-586 BCE) and are mentioned specifically due to their request that Jeremiah the prophet be put to death. It was as a consequence of their intrusion that Jeremiah was cast into a deep miry pit and left to die (Jer 38:5).

A Brave Eunuch

And thus the story of Jeremiah’s prophetic activity would have ended had it not been for the intervention of the king’s eunuch, an Ethiopian by the name of Eved-Melech. He went before Zedekiah and said, “My Lord the king, these men have done evil in all that they have done to Jeremiah the prophet, whom they have cast into the dungeon; and he is like to die for hunger in the place where he is: for there is no more bread in the city”. (Jer 38:9)

Jeremiah Continues

Jeremiah’s life was spared, but he lived in constant danger from these four Ministers (Jer 38:1, 4, 9, 16, 25, 27). Shortly after he was rescued from their evil machinations, he was able to deliver to Zedekiah a clear message from God concerning the present woe that beset the besieged city- “Go over to the Babylonians and save yourself and the city; fight them and your family will be lost and this city will be burnt”.

The Last remaining Ministers

It will be interesting to see whether two more bullae will be found in the burnt remains of Zedekiah’s Jerusalem, with the names “Shephatiah ben Mattan” and “Phashur ben Malkiah” (Jer 38:1) - the officials who failed to kill the voice of God.

The Wisdom literature of the Bible was not necessarily officially defined as such in biblical times, but can be described as those books which include different kinds of advice which is based on wisdom and experience. The books included in this category are Proverbs, Ecclesiastes and Job, and from the Apocrypha – the Proverbs of Sirach and the Wisdom of Solomon.

While the meaning of the word “wisdom” is rather clear in modern times, in biblical times it is slightly more complex. Initially, this word denoted any kind of expert: God says of Bezalel, who designed the instruments of the desert Tabernacle, that “I have filled him with the spirit of God in wisdom and intelligence…”. However, eventually, the word came to denote an expert in rhetorical arts, and from there received its meaning as one who is an expert in giving advice.

Contrary to popular thought, biblical wisdom is not necessarily religious in character. It often has more to do with good practical and moral advice, which is usually presented in the form of a proverb. The most significant compilation of such proverbs is found, naturally, in the Book of Proverbs, which is comprised of nine collections of proverbs. In these are included different kinds of advice, scolding, general sayings defining different aspects of life, encouragement of the fear of God, and in the last chapter – the description of the Woman of Valor.

Another important book belonging to the Wisdom Literature is the Book of Ecclesiastes, in which Qoheleth, traditionally identified as Solomon, describes his life-time search after Wisdom in a manner reminiscent of the Greek philosophers. After presenting the various questions he tried to solve and discovering the limits of human thought, Qoheleth pessimistically concludes that all human efforts to understand the world are futile and people must simply enjoy what they have in life and fear God.

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