Invisible Women in Matthew 9:2-7

2: And behold they brought to him a paralytic ^{[invisible women?]} lying on a bed and Jesus seeing their faith said to the sick of the paralytic, Child ^{[invisible women?]} be of good cheer your sins are forgiven you 3: And behold certain of the scribes said within themselves This man blasphemes 4: And Jesus knowing their thoughts said why do you think evil in your hearts? 5: For which is easier to say Your sins be forgiven thee or to say rise up and walk? 6: But that you may know that the Son of Mortals has power on earth to forgive sins (then said he to the paralytic) Arise take up your bed and go to your house 7: And that one ^{[invisible women?]} arose and departed to his or her ^{[invisible women?]} house

Comments: ^{Matthew 9:2&7} Nowhere in the text does it say (or even hint) that the paralytic was a man and not a woman. In this passage, translators arbitrarily assigned their default gender to the one who was being carried and have likely performed another sex-change operation.

Jesus never called the paralytic “son” but rather “child.” The Greek uses only gender-neutral language to describe the paralytic, who was just as likely to have been a woman or girl being carried by her father and brothers.

Jocelyn Andersen is author of the book, Woman this is WAR! Gender Slavery and the Evangelical Caste System, where she examines biblical commentary and translation practices which have historically been androcentric (male centered) and misogynistic (anti-woman).

These have adversely effected understanding of the scriptures, relations between women and men, the happiness of men and women, and in general has hindered the work of the gospel by forbidding women to preach, pastor, or serve as elders or deacons.

Woman this is WAR, chronicles the early history of the women's rights movements, as well as the role of church leadership in aggressively suppressing both women's rights and the historical record of Christian initiatives in these movements.

Through the complementarian movement, many of the same arguments used to support chattel slavery, are still used today in supporting an unscriptural sex-based authority submission structure within homes and churches. This book documents identical arguments used by Christian leaders today and is an unparalleled resource for all who desire an in-depth study of autonomy of the sexes from historical, Christian, and biblical perspectives.

This book provides historical insight into Christian initiatives in the movements for women’s rights that are rarely included in Christian literature and traces the history of women’s rights much further back than usual, to the very first feminists, … who were Christians, godly women who brought the issue of women's rights to the forefront as they struggled to alleviate the suffering of others but found themselves hindered in doing so for no other reason than the fact that they were women.

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