metaphysical view of being and nature), of both male and female as "created in the image of God" with neither one inherently inferior in nature. Discussions of the nature of women are conspicuously absent from the Hebrew Bible. Biblical narratives do not show women as having different goals, desires, or strategies or as using methods that vary from those used by men not in authority. Judaic studies scholar David R. Blumenthal explains these strategies made use of "informal power" which was different from that of men with authority. There are no personality traits described as being unique to women in the Hebrew Bible. Most theologians agree the Hebrew Bible does not depict the slave, the poor, or women, as different metaphysically in the manner other societies of the same eras did. Theologians Evelyn Stagg and Frank Stagg say the Ten Commandments of Exodus 20 contain aspects of both male priority and gender balance. In the tenth commandment against coveting, a wife is depicted in the examples of things, possessions, belonging to a man that are not to be coveted: house, wife, male or female slave, ox or donkey, or 'anything that belongs to your neighbour.' On the other hand, the fifth commandment to honor parents does not make any distinction in the honor to be shown between one parent and another. The Hebrew Bible often portrays women as victors, leaders, and heroines with qualities Israel should emulate. Women such as Hagar, Tamar, Miriam, Rahab, Deborah, Esther, and Yael/Jael, are among many female "saviors" of Israel. Tykva Frymer-Kensky says "victor stories follow the paradigm of Israel's central sacred story: the lowly are raised, the marginal come to the center, the poor boy makes good." She goes on to say these women conquered the enemy "by their wits and daring, were symbolic representations of their people, and pointed to the salvation of Israel." The Hebrew Bible portrays women as victims as well as victors. For example, in Numbers 31, the Israelites slay the people of Midian, except for 32,000 virgin women who are kept as spoils of war. Phyllis Trible, in her now famous work Texts of Terror, tells four Bible stories of suffering in ancient Israel where women are the victims. Tribble describes the Bible as "a mirror" that reflects humans, and human life, in all its "holiness and horror". Frymer-Kensky says the Bible author uses vulnerable women symbolically "as images