ללמד בתו תורה

What this section is essentially saying is that women are not obligated to learn torah becuase they are not obligasted to teach. We learn this from a pasuk that can be read as both "you must learn" and "you must teach", therefore the Rabbis derive that a woman is not obligated in either.

The Shulchan Arich says that women, while they are rewarded for learning torah, should not be taught for two reasons: that most women are not intelectually prepared to learn torah, and that teaching a women is like teaching promiscuity. The Rama disagrees. He says women are required to learn the laws in which they are obligated.

Death threats aside, this source clearly states that in the times of the prophets, at least in the times of Hezkiah, women learned torah.

Here we have a disagreement on the concept of teaching your daughter. Ben Azzai says you must teach your daughter so she knows not to sin. Rabbi Eliezer then states that teaching your duaghter torah is teaching her promiscuity (which is rather non-sensical). Rabbi Yehoshua disagrees with this, saying that there is no greater sin than a abstinent woman.

While it is not abundantly clear if women learned torah during this time, Rabbi Shimon Bar Yochai cerntainly did not think highly of thier ability to do so.

Rabbi Yaakov Ariel, "The Status of Women in Judaism,"
The very premise of feminism - that a woman has an estimated status as a person in her own right is true, and is highlighted against the background of the change that has occurred in recent generations due to the Industrial Revolution. The woman is no longer just a housewife. She has an education, she has a profession. She can support herself and help support the household. These changes are objective. The objective living conditions created them. We can not ignore them. This is an external change that requires us to preserve within it the eternal principles of halacha regarding the status of women and the modesty of relations between men and women. ... It is inconceivable for a woman to refrain from acquiring knowledge and profession at the present time, and at the same time it is unthinkable for a woman not to acquire a high level of Torah that suits her general level of education, since she will not be a priestess. ... Therefore, we must separate the expressions and appellations we present toward women in our sources, which relate to the social reality that existed in their day, and the attitude of Halakhah to women in principle. The most prominent example of this is Torah study. There is no doubt that the mitzva of Torah study in its entirety, which requires unlimited devotion to Torah study day and night, does not obligate women in principle even today. However, the prohibition to teach Torah to women because of this would lead to cunning (Maimonides, Talmud Torah 1: 13), referring to the situation in which the woman was found mainly between an oven and a stove, but when a woman acquires a general and professional education, On the contrary, in order for her religious personality not to be impaired, she must expand her knowledge of Torah simultaneously with her general knowledge.

Here we see a more modern commentary, Rabbi Yaakov Ariel, who opines on the status of women in judaism. He states that it is immpossible to say that a women can ascend to any level of society nowadays yet not be able to learn torah. It simply does not make sense that the gap between a woman's secular knowledge and torah knowlege should be so large.

Final Summary:

Most commentators and rabbis belive that either women are not obligated to learn torah or are simply not able, with a distinct minority claiming that women are both allowed and must learn torah. However, more modern commentaries cosider women obligated to learn torah so that she may be a part of Jewish society as well as secular.