complementarians assert three primary texts in the New Testament that are essential to understanding what is generally seen as the traditional view of women and women's roles: "1 Corinthians 14:34–35, where women are commanded to be silent in the church; 1 Timothy 2:11–15 where women (according to the TNIV) are not permitted to teach or have authority over a man; and 1 Corinthians 11:2–16 where the male and female relationship is defined in terms of kephalē commonly translated head."[69] Margaret MacDonald believes the dangerous circumstances surrounding reaction to the roles of women were likely the catalysts for the "shift in perspective concerning unmarried women from Paul's [early] days to the time of the Pastoral epistles", however, while 1 Timothy is considered one of the Pastoral Epistles, 1 Corinthians is not. Jesus' interactions with women The New Testament refers to a number of women in Jesus’ inner circle. Jesus often spoke directly to women in public. The disciples were astonished to see Jesus talking with the Samaritan woman at the well of Sychar (John 4:7–26). He spoke freely with the woman taken in adultery (John 8:10–11), with the widow of Nain (Luke 7:12–13), the woman with the bleeding disorder (Luke 8:48; cf. Matt. 9:22; Mark 5:34), and a woman who called to him from a crowd (Luke 11:27–28). Similarly, Jesus addressed a woman bent over for eighteen years (Luke 13:12) and a group of women on the route to the cross (Luke 23:27–31). Jesus spoke in a thoughtful, caring manner. Each synoptic writer records Jesus addressing the woman with the bleeding disorder tenderly as “daughter” and he refers to the bent woman as a “daughter of Abraham” (Luke 13:16). Theologian Donald G. Bloesch infers that “Jesus called the Jewish women ‘daughters of Abraham’ (Luke 13:16), thereby according them a spiritual status equal to that of men.” Jesus held women personally responsible for their own behavior as seen in his dealings with the woman at the well (John 4:16–18), the woman taken in adultery (John 8:10–11), and the sinful woman who anointed his feet (Luke 7:44–50 and the other three gospels). Jesus dealt with each as having the personal freedom and enough self-determination to deal with their own repentance and forgiveness. There are several Gospel accounts of Jesus imparting important teachings to and about women: his public admiration for a poor widow who donated two copper coins to the Temple in Jerusalem,