One approach is suggested by a 'Rabbi Yochanan' quoted in the commentary of the Sefer Marit HaAyin of the Chida on Berachos 17a. The Gemara discusses a special reward reserved for women, and explains how they merit it:
אֲמַר לֵיהּ רַב לְרַבִּי חִיָּיא: נָשִׁים בְּמַאי זָכְיָין?
בְּאַקְרוֹיֵי בְּנַיְיהוּ לְבֵי כְנִישְׁתָּא, וּבְאַתְנוֹיֵי
גַּבְרַיְיהוּ בֵּי רַבָּנַן, וְנָטְרִין לְגַבְרַיְיהוּ עַד דְּאָתוּ
מִבֵּי רַבָּנַן.
Rav said to Rabbi Ḥiyya: By what virtue do women merit to receive this
reward? Rabbi Ḥiyya answered: They merit this reward for bringing
their children to read the Torah in the synagogue, and for sending
their husbands to study mishna in the study hall, and for waiting for
their husbands until they return from the study hall.
The commentary mentioned above says that this is meant to parallel the Gemara of 'ברא לו תורה תבלין' (the version paraphrased in Bava Basra 16a to answer the question of how one can be punished for succumbing to their evil inclination) to explain what women can do to merit an antidote to fight the evil inclination (so basically, similar to the option 3 mentioned in your question).
Relevant quote from the Sefer:
ויש לחקור לפי זה נשים שפטורות מת"ת א"כ יהיו פטורות מן הדין שאנוסות הן
מיצה"ר והרב מהר"ר יונתן ז"ל פירש מאמר זה דהיינו דקאמר הני נשי במאי
זכיין ר"ל במה מנצחות היצה"ר על דרך שאמרו בהא זכנהו רבנן כלומר באיזה
דבר ינצחו היצה"ר שהם פטורות מת"ת והשיבו באקרויי בנייהו ומנטרן לגברייהו
עכ"ד
(Note that the Sefer that quotes this opinion of Rabbi Yochanan immediately proceeds to give a different answer since he felt there was something lacking in it. Personally, I happen to like the answer as-is, and it seems to also be a valid interpretation, so I will leave it here. Although the answer of the Marit HaAyin is also a good one, can be written as another answer to this question)