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It is one of the thirteen alphabetical acrostic poems in the Bible, where each line begins with a successive letter in the Hebrew alphabet. [2] The word חיל (Ḥayil) appears in verses 10 and 29 of the passage, thought as the summary of the good woman's character. Traditionally it has been translated as "virtuous" or "noble".
Carol Meyers notes that "unlike virtually all women in biblical narratives, she is not presented as the 'wife' of someone". [2] Claudia Camp says that the woman is "both independent and maternal, powerful and pious." [3] The proposal to build a room for Elisha originates with the woman and is supported by her husband (2 Kings 4:9–10).
Savitri is described as an ideal pativrata, depicted here rescuing her husband Satyavan's life from the god of death, Yama. Pativrata (Sanskrit: पतिव्रता, romanized: Pativratā, lit. 'husband vow') is a term used in Hinduism to refer to the conjugal fidelity of a woman towards her husband. It also refers to the term used to ...
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]
Verses 1–9 are directly directed to King Lemuel while Proverbs 31:10–28 describe the virtuous (noble) woman. Some modern scholars understand "מַ֝שָּׂ֗א" ( masa or massa ), as a proper noun and not a word meaning "vision", and render the first passage thus: "The words of Lemuel, King of Masa ( Assyria )".
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 ...
[8] Some conservative Christian women have critiqued Evans's interpretation for undermining faith in biblical inerrancy. [ 9 ] In 2010, historian Molly Worthen wrote that " 'Biblical womanhood' is a tightrope walk between the fiats of old-time religion and the facts of modern culture, and evangelicals themselves do not know where it might lead."
This inscription is traditionally known as the "Laudatio Turiae," "The Praise of Turia," [3] [4] because its subject was generally identified with Curia, the wife of Quintus Lucretius Vespillo, consul in 19 BC, [5] [6] on the basis of comparison with the histories of Valerius Maximus (6, 7, 2) and Appian (Bell.civ. 4, 44), which report that Turia saved her husband in much the same way ...