Mariottini, Claude F. Ancient Israel’s Women of Faith: A Survey of the Heroines of the Old Testament. Grand Rapids, Mich.: Kregel Ministry, 2025. 259 pp. Pb. $25.99 Link to Kregel Academic
Claude F. Mariottini is Emeritus Professor of Old Testament at Northern Seminary, where he has taught for more than 28 years. In addition to monographs such as Divine Violence and the Character of God (W&S, 2022) and Job and the Problem of Suffering (2023), he has also published over 200 articles and book reviews. He regularly posts on his biblical studies blog, one of the original Biblioblogger sites. This new book from Kregel Academic distills Mariottini’s class on Old Testament Women taught at Northern Seminary. He challenges a common view that the Old Testament is misogynistic by collecting the stories of women and demonstrating that Ancient Israel valued women in the Law. That the book has forty chapters makes me wonder if this was originally designed for Kregel’s 40 Questions series. Although the chapter titles are not framed as questions, the book has a similar vibe to a 40 Question book.
The first section covers Israel’s social concern for women in the Law. Mariottini begins with the observation that the Old Testament does portray women as victims of brutality and inhumanity, but the foundational texts (such as Gen 1:26-27) indicate that this was not God’s intention. Despite the limitations placed on women in the Law (inheritance laws, for example), many women did exert power in ancient Israel. In chapter 2, he outlines the Deuteronomic concern for women, even if Israel did not live up to that ideal. Mariottini assumes that Deuteronomy is a revision of earlier law, probably made during the reign of Josiah (640-609 B.C.) For example, Deuteronomy elevates the dignity of women with respect to divorce and inheritance laws (37).
Chapters 3 and 4 offer two more examples of this trajectory towards elevating women in the Old Testament canon. Chapter 3 is entitled “The Tenth Commandment,” although Mariottini begins with a discussion of marriage and bridal prices in ancient Israel. Some Old Testament texts could be read as if the husband were purchasing a wife, and therefore the wife is the husband’s property (Ruth 4:3-4, for example). In Exodus, the tenth command seems to include a neighbor’s wife along with his other property. Mariottini argues that Deuteronomy 5:21 places the woman first, elevating her status above that of mere property (42). Chapter 4 examines the “Law of the Slave” in Exodus 21:2-6. Although this passage offers some protection for slaves, a woman can be treated as a perpetual slave and the property of her master. Mariottini argues that Deuteronomy 15:12-18 is a “radical revision” of Exodus 21. Female slaves now enjoy the same protections as male slaves.
Although I generally agree with a revision of the Law under Josiah, some readers may not date Deuteronomy that late in Israel’s history. This is not the point of Mariottini’s book, and he does not argue the case (47). In fact, the idea that there was a major revision of the law under Josiah is a common view in scholarship. Arguing for a trajectory between the earliest commands in Exodus and the revised commands in Deuteronomy works best if there are several hundred years between the two books. Mariottini’s observations in this first section of the book remind me of William Webb’s “redemptive movement,” as presented in his Slaves, Women & Homosexuals: Exploring the Hermeneutics of Cultural Analysis (2001, IVP Academic). Mariottini’s version is more of an inner-canonical exegesis. A later text, like Deuteronomy, interprets the early Exodus commands in light of new circumstances (the wisdom movement, Josiah’s reign, etc.).
The next section surveys women prophets. After an introductory chapter, Mariottini examines eight female prophets (Miriam, Debra, Isaiah’s wife, Huldah, Mariottini, a nameless prophetess in Ezekiel, “Women who proclaim the good news,” and the daughters of Heman). Noahdiah is a rather obscure character, appearing only in Nehemiah 6:14 and then as an adversary of Nehemiah. Although the Hebrew text indicates she was a woman, Mariottini points out that the Septuagint uses the masculine form of the noun “prophet.” This three-page chapter illustrates Mariottini’s method. He explains Noahdiah’s story and its importance in the context of Nehemiah 6, then engages with Wilda Gafney’s monograph on women prophets in Ancient Israel, which suggests that Noahdiah objected to Nehemiah’s policies because they led to the breaking apart of families, leaving women and children without status.
The third section of the book surveys ten “mothers of Israel.” I will touch on chapter 22 as an example in this section of the book. This is one of the longer chapters because Mariottini addresses some translation issues regarding which mother actually received the baby. Solomon treats the women fairly, even though an unwed mother (described as a prostitute) is the lowest member of ancient Israelite society. For Mariottini, the key to the passages is the mother’s compassion for her child.
In the fourth section, Mariottini discusses four abused women. This is the second chapter on Bathsheba, since she also appeared in chapter 21 as a “mother with determination.” Chapter 35 covers one of the most unusual stories in the Old Testament, Judah and Tamar (Gen 38). There is no need to rehearse the story here, but it is important to note (as Mariottini does) that Tamar is twice the victim of Judah’s family before she deceives him. Tamar “had to overcome the patriarchal structures of her day, structures that held her subservient to men” (210). This section of the book also has a chapter on Rahab, “A Prostitute or an Innkeeper?” Mariottini discusses the meaning of zōnâ, “a prostitute” in most English translations. It was not until Josephus that Rahab was called an innkeeper, perhaps even a “successful businesswoman” (212). But Mariottini concludes, “there is no reason to avoid embarrassment of calling Rahab a prostitute” (214) because she ultimately submits to the will of God and becomes the first Canaanite to join Israel.
The fifth section collects stories about “women of distinction,” queens and other leaders in ancient Israel. Esther is the obvious choice for this section, but Mariottini includes Deborah (Jael is treated in chapter 38), Ahinoam (the mother of Amnon), and Abishag (the woman from David’s harem who warmed his bed). Abishag is a particularly fascinating character since she seems to wield some power both over David and, later, Adonijah, Solomon’s brother, who was overlooked for the throne. Although Mariottini does not discuss this, Abishag demonstrates the potential power that a member of the harem might have in an ancient culture.
After an introductory chapter, the book’s final section examines seven non-Israelite women. Chapter 40 may surprise some readers, “The Greatness that was Jezebel.” Jezebel is usually considered the quintessential evil queen (even Jehu called her “a whore and a sorcerer” (2 Kings 9:22) and her name has passed into contemporary culture as synonymous with sexual sin (for example, the brothel in The Handmaid’s Tale is called Jezebel’s). As wicked as she was (from an Israelite perspective), Mariottini points out that she was indeed a great woman who had tremendous power in Israel, both politically and religiously. Mariottini says Jezebel “illuminates true faith by contrast” (234).
Conclusion. This is an excellent collection of brief essays on many of the women from the Old Testament. Mariottini succeeds in his goal of demonstrating that ancient Israel valued women far more than many modern readers assume. Since the book has forty chapters and 259 pages, each chapter is brief. There are no discussion questions at the end of chapters, a feature that would have enhanced the value of this book for small group Bible studies or personal devotional reading.
I am surprised there is no chapter on the “woman of noble character” in Proverbs 31:10-31 in a book entitled Ancient Israel’s Women of Faith. In fact, the passage is only mentioned once in the book, and that on the epigraph page at the beginning of the book (page 5). Aside from that, there is nothing from the Wisdom Literature in the book.
Although Mariottini is as comprehensive as possible given the constraints of the book, there are some omissions. For example, he includes an excellent chapter on the “greatness of Jezebel,” usually a woman dismissed as a wicked queen in contemporary preaching. Since he included Jezebel, a chapter on the witch of Endor might have been appropriate, especially in the light of Tikva Frymer-Kensky’s recent “rehabilitation” of the witch, Wisdom from the Witch of Endor: Four Rules for Living (Eerdmans, 2024, reviewed here).
Aside from the minor quibbles, Mariottini’s book is an excellent introduction to the study of women in ancient Israelite culture. The book does indeed reflect a lifetime of scholarly thought on the Old Testament, the culture of ancient Israel, and women’s place in that culture. Yet Mariottini writes for a popular audience. This book will make an excellent small group Bible study (for women or men) or for personal devotional reading.
NB: Thanks to Kregel Academic for kindly providing me with a review copy of this book. This did not influence my thoughts regarding the work.
