The self-designation of the position that the Bible, properly read, teaches the full equality of the sexes in church office, marital authority, and household leadership — with no permanent role-based hierarchy grounded in creation order. The position is essentially identical with evangelical feminism but self-designated as biblical to emphasize its claim to be a faithful biblical reading rather than a feminist accommodation. Principal exegetical arguments: (1) Galatians 3:28 (there is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus) is read as the egalitarian center of NT teaching, with the household-code passages (Ephesians 5:22-33; 1 Peter 3:1-7) and the office-restriction passages (1 Timothy 2:11-15; Titus 1:5-9) treated as either misread or culturally bound. (2) Junia (Romans 16:7) is identified as a female apostle. (3) Phoebe (Romans 16:1) is identified as a female deacon and possibly a female elder. (4) Priscilla teaching Apollos (Acts 18:26) is treated as evidence of women teaching male leaders. The Reformed-confessional and historic-orthodox response is comprehensive rejection on the grounds that Galatians 3:28 addresses the equal access of all races, classes, and sexes to salvation in Christ, not the elimination of role-based distinctions in marriage and church (Paul who wrote Galatians 3:28 also wrote 1 Timothy 2:11-15 and Ephesians 5:22-33); that Junia is a contested identification and even if a woman is not necessarily named as an apostle in the strict sense; that Phoebe's diakonos is properly translated servant in context (Romans 16:1) and her role does not include eldership; and that Priscilla and Aquila's private correction of Apollos (Acts 18:26) is consistent with the apostolic teaching against women teaching publicly in the church (1 Timothy 2:11-15).