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For most of the history of Christian theology the verse has been interpreted to require some degree of subordination of women to men. Some theologians, like Ambrosiaster in the 4th century and John Knox in the 16th century, wrote that it requires very strict domination of women in every sphere of life.
Her most famous novel, A Superfluous Woman, was published in 1894. This was called an immoral tale by some male critics of the time. The plot of the novel focused partly on a story about the effects of the degeneration of the aristocratic classes on the women who were forced to marry them for money.
This limitation of the gezerah shavah, however, to superfluous words is not generally recognized. Akiva considers the gezerah shavah valid when neither of the two words is superfluous (אינו מופנה כלל). According to Rabbi Ishmael, it is sufficient if the analogy is free on one side (מופנה מצד אחד), i.e., if one of the two ...
This name is not found in the Bible, and there is debate on if "the Kushite" refers to Zipporah herself or a second woman (Tharbis). Timnah (or Timna) – concubine of Eliphaz and mother of Amalek. Genesis [194] Tirzah – one of the daughters of Zelophehad. Numbers, Joshua [71] [109]
She is the author of Women and the Word of God: A Response to Biblical Feminism (1978). Foh is best known for her 1975 article, "What Is the Woman's Desire?". [2] In it she argues that the "desire" mentioned in Genesis 3:16 is actually a desire to dominate. Foh's interpretation has been very influential, especially among complementarians. [3]
Verses 10–31 of this chapter, also called Eshet Ḥayil (אשת חיל, woman of valor), form a poem in praise of the good wife, a definition of a perfect wife or "ideal woman" in the nation of Israel, who is 'an industrious housewife, a shrewd businesswoman, an enterprising trader, a generous benefactor (verse 20) and a wise teacher (verse ...
In an unsolved mystery, arising in verse 3 of the passage, Paul calls upon an unnamed individual, charging him to intervene directly to assist in ending the quarrel between Euodia and Syntyche. According to different translations, Paul addresses this person as "my true yokefellow" or "my true comrade".
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 ...