THE STATUS AND ROLE OF WOMEN IN THE BOOK OF JUDGES.

Submitted to: Rev. Mathews M. Kurian Submitted by: Richard G. Raju

INTRODUCTION
In the great history of the Hebrew Bible tradition, from the period of Patriarchs till the time of Exodus, women play
only a minor role. As similar to then ancient societies, positions and power in Israel was totally belonged to men. Only
few figures such as Sarah, Rebekah, Rachel, Miriam, Deborah, Ruth and Esther were outstanding distinctions.1 Only
men written records and law penetrating women as characters were still the only sources of information about women’s
lives in that period. In that context, the book of Judges set out an exception, where the women began to involve in kinds
of various social matters, which were once totally allotted for men...2 Here in this paper, I’m going to present that
comparatively better status and role, women played in the context of the book of Judges.

JUDGES
The book of Judges is found among the former prophets in the Bible. It deals with a period between 1200-1000 BCE,
known as ‘the tribal confederacy,’ when the Hebrews returned to Canaan after Egypt slavery and wandering in the
wilderness.3 Among Christian, the book of Judges is famous because of the most familiar characters like Samson,
Gideon, etc. Female characters like Deborah and daughter of Jephthah are also among them, in terms of today’s
marginalized-theological-epistemologies as well. The main theme of this book is that “God’s people turning away for
Him-God sending an enemy to teach them a lesson-again their repentance and turning towards God, and God sending
a rescuer for them.”4
The term ‘Judge’ is an English translation of the Hebrew word ‘S’o’pet,’ which primarily refers to ‘military
leaders’ in the context of Judges. Deborah was the only women mentioned in the power role of a Judge. All other judges
were male characters.5 In fact, most of the women except Deborah was in an inferior situation in the period of Judges
also.

1. PRE-JUDGES PERIOD
1.1 THE PATRIARCHIAL PERIOD
The word ‘Patriarchs was originated from the Greek word for ‘father of the tribes.’ Beginning with Abraham in the
Genesis, they left one place of another without having a permanent settlement. Because of lack of written materials or
remaining of settlements, there were no strong sources of evidences about the life of these nomads. But, along with
archeological evidences of similar period’ Bible illustrates the real living picture of both men and women. 6 Patriarchal
societies function on “the fundamental and largely unchallenged assumption that maleness is the primary form of human
experience, the measure of human being and activity.”7
1.1.1 Sarah to Rebekah

Israel’s way of life was patriarchal in nature and women’s role during those periods were basically of a wife
and mother. The life of Eve in Genesis chapter 1 was a divinely one, but after the rebellion with God, she entered a
world full of thorns and thistles, thereby becoming a subject to mastery. Bearing and raising children, making food,
producing textiles etc. became the major domestic responsibilities of women.8
The patriarchal period in the Genesis had a historical relation with Semitic people who migrated from Southern
desert to Mesopotamia.9 The life of patriarchal period women is clearly visible in the Bible since the period of Abraham.

1
Dr. Herbert Lockyer R.S.L., All The Women of the Bible (Michigan: Zondervan Publishing House, 1967), 13.
2
Barbera Miller, Tell It on the Mountain (Minnesota: Liturgical Press, 2005), 8.
3
Ibid., xviii.
4
Michael Wilcock, The Message of Judges (England: Inter Varsity Press, 1992), 11.
5
Miller, Tell It… Op.Cit., xix.
6
David F. Hinson, Old testament Introduction 1-History of Israel (New Delhi: ISPCK, 1987), 20-24.
7
Anand Subas, Women in the Old Testament (Zundarvans: Zundervan Publications), 21.
8
Derek and Dianne Tidball, The message of Women-Creation, Grace and Gender (England: Inter Varsity Press, 2012), 67,
69.
9
R. K. Harrison, Old Testament Times (Michigan: WB Eardman’s Publications, 1970), 67.
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Analyzing the life of Sarah, it is visible that women enjoys moderate freedom in the family. The concern about the safety
of women among patriarchs came into general attention when Abraham act dishonesty against his wife before Pharaoh
of Egypt. Again the sanctity of family life of patriarchs, especially of God’s called ones became suspicious when
Abraham takes servant women to bear child, against the will of God.10 Ancient Nuzu tablets gives evidence that the
institution of marriage was regarded as a means of production during that time, rather than a device for human
companionship as in modern days.11 While Sarah expels her servant women along with child to the insecure wilderness,
the pathetic condition of women once again became visible.
The process of finding suitable wife for Isaac shows that marriages of that time were arranged ones. Freedom
of opinion enjoyed by Rebekah, even to choose her life-partner was a sign of good position enjoyed by them in their
families. Further description about her shows that she was a ‘women of energy and initiative.’ Children’s relation with
their parents, especially with mothers became clear when Rebekah sides Jacob while Isaac sides Esau.12
Jacob’s journey to his uncle’s place reveals how patriarchs pursues relationships. But Laban’s eldest daughter’s
experiences taught us how much discrimination less-elegant women faced. But Laban’s trustfulness on her daughter
without checking her for lost idols on her words gives a clear picture of freedom fathers given to their daughters. When
it comes to the time of Joseph, ‘division of tribes’ again shows us that the prime importance was for patriarchs. The act
of Potiphar’s wife reveal the immoral life led by women that period, especially among outsiders.13
1.2. EGYPTIAN ENSLAVEMENT.

The Hebrews arrived Egypt during the period of Joseph in connection with the invitation they received by then reigning
Pharaoh. Long after the period of Joseph, a Pharaoh ascended the throne who knew nothing about the Joseph and was
also afraid that the people, who had meanwhile become numerous and therefore powerful, might be a danger to Egypt
in case of war, due to their separated life from the rest of the Egyptians.14
1.2.1. Misery of Women

The life and conditions of Israelites during the settlement of Egypt was almost unknown because of the lack of
historical evidences.15 However it is biblically clear that the fear of “the Pharaoh who knew not Joseph” soon turned
into hostile acts: forced labors was imposed upon the people, the making of crude bricks- initially with necessary
material and later without material.16 Adding to these high tortures Israelite women also faced high emotional distress
at Egypt in relation with killing of their male newborns by throwing into the nile river due to the royal decree. But, in
th same chapter, we can see that they were physically strong women. The early life of Moses gives further information
about women those days. The actual protectors God used to protect Moses were all women. Also, it is notable that they
were even able to approach the Royals of Egypt.17

1.3. THE PERIOD OF EXODUS.

Jews consider exodus as the most important event in their whole history.18 Although detailed historicity of exodus is
lacking due to the lack of proper records, most scholars agree that an exodus event occurred, where the Israelites were
in bondage and Moses helped to liberate them.19 From a Biblical perspective, exodus is a divine deliverance from
Egyptian bondage which reminds Israel of her chosenness, her roots and her responsibilities. The immense growth of
the Hebrews was an attack to Egyptian hegemony and Pharaoh’s autonomy. Bible does not depict the Israelites as good

10
David F. Hinson, Old Testament…Op. Cit., 26,27.
11
Ibid., 76.
12
Ibid., 27
13
Ibid., 28.
14
J. Alberto Soggin, An Introduction to the History of Israel and Judah, translated by John Bowden (London: SCM
Canterbury press Ltd., 1999), 121, 128.
15
F. Hinson, Old Testament… Op. Cit., 126.
16
Alberto Soggin, An Introduction… Op. Cit., 126.
17
Athalya Brenner, The Israelite Women (England: JSOT Press, 1994), 98.
18
Charles F. Pfeiffer, Old Testament History (Michigan: Baker Book House Company, 1975), 144.
19
F. Hinson, Old Testament… Op. Cit., 40.
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nor the Egyptians as all bad. But God’s power intensifies for his chosen people and God exacts judgement with the
murder of the firstborn where a Pharaoh does not know Joseph came to know Yahweh, the God.20
1.3.1 Active Role of Women.

The women of Exodus played very vital and active roles in a context of spiritual subversion. In the mores of
gender and class, they actually participated in a righteous revolution. Women from both dominant and oppressed culture
here joined ranks.21 Women from both chapters: 1 and 2, we can see a parallel construct of 12 daughters centering Moses
to the 12 sons and tribes of Jacob, including pharaoh’s daughter, midwives Shifrah and Puah, Moses’ mother, the
daughter of Levi (Jochebed), Moses’ sister (Miriam) and the seven daughters of Reul (Jethro), the Priest of Midian.22 In
Numbers 26:59, we can realize the name of unnamed Levite women ‘Jochebed.’ It is because of her courage she hides
her child Moses in his early childhood, and then to put him in the basket. Her love, faith and courage finally helped her
to raise her own child by salary.
Next women who showed the courage were Shifrah and Puah, the clever midwives who managed to hide many male
babies because of their loyal to Yahweh. As sister, poet and prophetess, the role of Miriam was also much higher. Her
courage and wisdom are especially notable. Miriam’s voice is also strategically heard at the end, as a revelatory voice
to the celebration of redemption. More significantly, it was Pharaoh’s daughter who indirectly challenged his plans,
probably because of feeling guilty about her father’s actions.23
Along with Jochebed and Miriam, Zipporah, Moses’ wife also helped Moses in a troubled situation courageously. But,
in spite of all these, patriarchy still holds its supreme position thereby keeping women under its subordination, being
neglected to domesticity. Whatever the motivation occurs, woman’s power actually gone through diffusion, suppression
and in Miriam’s case, punishment.24 Except participating in these initial processes the status and role of women in
Exodus again sidelined to produce children, preferably sons, and manage domestic tasks.25

2. STATUS OF WOMEN IN JUDGES PERIOD.

2.1 MODERATE STATUS

The book of Judges begins with an introduction describing the military success and failures of the tribes after the death
of Joshua. As compared to previous books of the bible, women played more important roles and enjoyed more freedom
and status in this Judges period. Feminist interpretation of Bible claims that the Bible was written in androcentric (male
centered) cultures.26 But this book consisting of women with good status is capable for correcting those.
2.1.1 Micah’s mother and others.
Out of all four women having good status, three of them were carrying the role of mothers in this book.
Throughout this book, it is clear that mothers hold a good position and status in the society under judges’ reign. The
first mention about a mother is shown in chapter 8 of the judges, Gideon’s mother. It is notable that even in a state of
war he used to represent himself through his mother’s name. 27 The sons were responsible for protecting their mothers
in their old ages and women who had sons were also blessed because of their protection.28
The second woman is Samson’s mother Manoah. It was during a time of Philistines rule as a punishment for Israel’s
sin, Lord’s angel appeared to her.29 While analyzing the context, it is clear that the family was separated from the rest

20
Cheryl Kik Duggan, “Divine Puppeteer: Yahweh of exodus,” Athalya Brenner, ed., Exodus to Deuteronomy: A Feminist
Companion to the Bible (Sheffield: Sheffield Academic Press, 2000), 80-81, 84.
21
Ibid., 82.
22
Ibid., 83.
23
Ibid., 85-87.
24
Ibid., 83.
25
Lockyer R.S.L., All The Women… Op. Cit., 9.
26
Miller, Tell It…, Op. Cit., xviii, xxi.
27
Robert G. Boling, Judges-the Anchor Bible (New York, Doubleday and Company Inc., 1981), 157.
28
Miller, Tell It… Op. Cit., 10.
29
G. Boiling, Judges… Op. Cit., 219.
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of the Israelites and were living a spiritual life which finally resulted in God’s miraculous relief from year-old
humiliations. It clearly shows how astonishment a woman face if she does not bear a child. Also, this event had helped
many such women to trust in the lord later on.30
The third woman is Micah’s mother as seen in chapter 17. According to many scholars, the eleven hundred silver is the
amount budgeted by her for contribution to a Yahwist sanctuary in the form of religious act. Her son, taking the huge
amount without her consent shows how the property of women was insecure even in their own family. But, by returning
the money Micah shows his respect towards the mother which later used for other activities.31
2.2. MISERABLE STATUS.

The book of judges starts with the conquering of Canaan. Further, it is visible that women were given a s rewards
for successors, even without their consent. Achsah, daughter of Caleb shown in chapter 1, was one of the victim of this
process. They were even forced for acquiring father’s property by husbands. This act further justifies the fact that women
kept under the control of men-father, husband or son throughout their life. Within the home, women nursed the sick,
outside as the immediate household they mourned the death, functioned as midwives etc.
A daughter’s sexuality was under the control her father until marriage and the became under the control of
husband. If parents failed t prove the physical virginity of their daughter, the men of the town even could stone the
women to death. This was the pathetic condition of women in Israel.32
2.2.1 Jepthah’s Daughter and the Levite’s Concubine.

Pseudo-Philo 4033 explains that Jepthah’s daughter is named as ‘Seila,’ which means ‘asked for’ or ‘requested.’
Initially, the daughters joy over her father’s victory shows the high emotional exchange between Jepthah and his
daughter. In the Tanakh, a vow is a deliberate promise to repay God for God’s help. Jacob, the Israelites all make vows
to God, but here Jepthah’s vow was an inappropriate offering and cause his daughter to pay the price as human sacrifice.
So, Jepthah became a hero as well as a victim. According to Frymer-Kensky, she is also a hero because of her obedience.
However, the occurrence caused fear and dread among young women, a rethinking attitude on obedience.34
Judges chapter 19 begins with mentioning “in those days Israel had no king.” Those times, godliness was in
rapid decline. Whole society had rejected God, anarchy reigned and people were dehumanized. Also, women
increasingly became the victims of many cruelties. They totally became the subject of man’s actions and desires. Those
days’ concubines were secondary wives. But, the event in Judges 19 shows us, even concubines had a voice in their
family. But, when the Levite went to call her back her role was kept silent. The following incidents in their way back
shows, to rescue the Levite men from the hands of carnal men two women became victims of cowardly male host. The
abuse, rape and violence had culminated in murder, followed by the horror of husband.35 Thus, the life of women became
just puppets in the hands of men in the period of Judges.

3. ROLE OF WOMEN IN THE JUDGES PERIOD.

3.1. ACTIVE ROLES.

Since Exodus period, there is no Biblical evidence that women played a leadership role in Israel, Israelites people. The
role of Miriam as a leader is also still a controversial issue.36 With exact evidences, it is in the book of Judges, a women
became a leader of the entire Israel. It is also significant because of the great role played by women, especially by
mothers in molding a successful generation including Gibeon, Samson, etc.
3.1.1. Deborah the Judge.

30
Abraham Kuyper, Women of the Old Testament (Michigan: Zondervan Publishing House, 1973), 83.
31
G. Boiling, judges… Op. Cit., 255.
32
Miller, Tell It… Op. Cit., 9, 11.
33
Pseudo-Philo often gives names to nameless characters in the Bible, an anonymous Jewish author of Biblical antiquities
dated between 11-15 CE.
34
Miller, Tell It… Op. Cit., 4, 66, 72.
35
Derek, The Message… op. Cit., 81-85
36
Brenner, The Israelite…, Op. Cit., 113.
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 Deborah, the wife of Lapidoth mentioned in the chapter 4 of Judges, was an iron lady of Israel. Lived in a hill-
country of heroic courage, she displayed the ability to inspire that courage. She was an outstanding example of a women
leader, and was a prophetess and poet. Because of these gifts given by God, she had succeeded in calling the hill-flock
back to Jehovah. She used them mightily to remind the people the successful history of Egypt and Sinai and prophecies
the coming of better future. Thus, she became the most reputed women leader in the history of Israel. Also, by the means
of guerilla warfare, she maintained an army under Barak’s generalship. By many years of wise and tactful exertion and
organizing activity, she prepared Israel for her war of independence. Trusting God without considering even the weather,
her poorly equipped infantry threw relentless army of Jabin, thereby becoming a mother of Israel.37

3.2. NEGATIVE ROLES.

The book of Judges is also known for its women who played negative roles. Like all other ancient societies, prostitution
was one of the shameful role played by the women of Judges. More than Hebrew women, it was foreign women who
were took by Hebrew men as wives, concubines and mistresses. They were inferior in the family as well as in the society.
There were both positive women like Tamar, Ruth and also negative women such as Potiphar’s wife, Samson’s women
etc.38

3.2.1 Samson’s Women.

Samson’s women, mentioned in chapters 15 and 16, are temptresses of a dangerous behavior that causes fatal
consequences for their male victims, and sometimes for their own selves. They are faithless, basically because of their
loyalty to a previous community. Samson gets married twice, but both those wives brings him bad luck at last. They
utilized their charming for extracting either the meaning of his riddles or the source of his unique strength. Samson, in
spite of his strength, intellect and divine inspiration-became a puppet in their hands.39 But, finally these women endanger
their society in which they live to the point of physical destruction. But, it is clear that Samson’s wives are no
adulteresses. The motives of their behaviors was their loyalty and selfishness to money.40 Lack of matrimonial devotion
is one of the major issue that is again visible throughout the family life of Judges.

CONCLUSION.
The book of Judges is notable for its transformation of Hebrews, from an era of nomadic to an era of permanent
settlement. Though, many changes had occurred in the life of women during the Judges period, the women still faced
many kinds of challenges.
While analyzing the patriarchal society, the role of women was basically of a wife and mother. Due to constant
resettlements, they got no freedom to interact with the outer-world. Elder men were the supreme ruler of each group that
time. The primary feature of Hebrews under Egyptian enslavement was that men also became under the subordination.
But compared to them, it was women who enjoyed more freedom. During the period of exodus, women played many
important roles, but they were not accepted by the patriarchs.
While considering the Judges period, only four female characters out of eleven got the ability to led a good life.
All others life was one or another way miserable. One of the notable change was that mothers began to play
comparatively important role in the family. That, listening to the voice of women later helped people to obey the
decisions made by Deborah. The major issue women of that age faced was the increasing sexual violence made by men.
Foreign women even cheated their husbands because of their selfishness of money. Lack of matrimonial devotion is one
of the serious concern here.
However, the period of Judges was a milestone in Hebrew women’s history. Their increased position to a
leadership role later helped them to carry the level of queens, prophets and many similar roles which was once
completely allotted for men.

37
Kuyper, Women of… Op. Cit., 72-74.
38
Brenner, The Israelite… Op. Cit., 115.
39
Ibid., 112.
40
Ibid., 121.
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BIBLIOGRAPHY.
Alberto Soggin, J. An Introduction to the History of Israel and Judah. translated by John Bowden London: SCM Press, 2000.
Brenner, Athalya. Ed., Exodus to Deuteronomy: A Feminist Companion to the Bible. Sheffield: Sheffield Academic Canterbury
press Ltd., 1999.
Brenner, Athalya. The Israelite Women. England: JSOT Press, 1994.
Derek and Dianne Tidball. The message of Women-Creation, Grace and Gender. England: Inter Varsity Press, 2012.
F. Hinson, David. Old testament Introduction 1-History of Israel. New Delhi: ISPCK, 1987.
G. Boling, Robert. Judges-the Anchor Bible. New York, Doubleday and Company Inc., 1981.
Harrison, R. K. Old Testament Times. Michigan: WB Eardman’s Publications, 1970.
Kuyper, Abraham. Women of the Old Testament. Michigan: Zondervan Publishing House, 1973.
Dr. Lockyer R.S.L., Herbert. All The Women of the Bible. Michigan: Zondervan Publishing House, 1967.
Miller, Barbera. Tell It on the Mountain. Minnesota: Liturgical Press, 2005.
Pfeiffer, Charles F. Old Testament History. Michigan: Baker Book House Company, 1975.
Subas, Anand. Women in the Old Testament. Zundarvans: Zundervan Publications.
Wilcock, Michael. The Message of Judges. England: Inter Varsity Press, 1992.

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