Narratives about the ninth-century B.C.E. prophet Elijah are found in 1 Kings 17–19 and 21 and in 2 Kings 1–2. Like his successor, Elisha, he is depicted as having many of the attributes of Israel’s later prophetic figures. One of these characteristics—concern for the oppressed and socially marginalized—is revealed in the story of the widow of Zarephath.

In this story, King Solomon is asked to consider the case of two women who gave birth to sons but, due to the death of one of their children, are fighting over the remaining child. While the story is generally cited as an example of Solomon’s wisdom, this narrative also shows the possessiveness of maternal love.

Susanna’s story comes from Greek manuscripts of the Book of Daniel and is included in the Christian but not Jewish canon. She was a Babylonian Jewish woman who was falsely accused of adultery by two judges, but was saved by God through Daniel.

The “great woman of Shunem” appears twice in the narratives about the ninth-century B.C.E. prophet Elisha. Her title suggests wealth, but also, as the story unfolds, independence of mind and faith.

The story of Shelomith relates to the Egyptian practices concerning parentage and how a child is named. Shelomith herself is not explicitly described in the narrative, but the story of her son shows the punishment issued to blasphemers of God.

Shelomith was the daughter of Zerubbabel, a governor (c. 520–510 B.C.E.) of the province of Yehud. The recent discovery of her name on a Judean seal suggests an honorable status in society.

Rizpah is the concubine of Saul, the first king of Israel. She has two sons, one of whom briefly takes the throne. However, both of her children are killed by David and she helps ensure that their bodies get the correct burial.

A Canaanite woman living in Jericho, Rahab is a prostitute who is also a biblical heroine. Rahab, who begins as triply marginalized (Canaanite, woman, and prostitute), moves to the center as bearer of a divine message and herald of Israel in its new land. She is remembered in Jewish tradition as the great proselyte, as ancestress of kings and prophets, and, in the New Testament, as ancestress of Jesus.

IIn antiquity, the treatment of women drew from patriarchal biblical traditions. Despite a few notable exceptions, women had minimal legal rights but were active participants in alternative Jewish sects and could hold office. As rabbinic material was codified, control over women increased, although the literature was not exclusively restrictive towards women.

Naamah is one of only three women included in the genealogies of the early chapters of Genesis. No vocational role is ascribed to Naamah; however, her name may signify that she is the archetypal founder of vocal music.

The story of Micah’s mother in Judges 17 is short, but it offers a key insight into ancient Israelite women’s important role as a leader in household worship.