Search results
Results From The WOW.Com Content Network
The Hebrew Bible calls her "a woman, possessor of an ʾōḇ at En Dor," apparently a settlement around a spring.The word ov has been suggested by Harry A. Hoffner to refer to a ritual pit for summoning the dead from the netherworld based on parallels in other Near Eastern and Mediterranean cultures.
Asenath married Joseph, so she is the grandmother of Ephraim and Manasseh (Tribe of Joseph). She is given no name in the Bible, but is known as Zuleika (among other spellings) in Islamic and Jewish traditions.
The phrase is used many times in the Bible to describe God's powerful deeds during the Exodus: Exodus 6:6, Deuteronomy 4:34 5:15 7:19 9:29 11:2 26:8, Psalms 136:12. The phrase is also used to describe other past or future mighty deeds of God, in the following sources: II Kings 17:36, Jeremiah 21:5 27:5 32:17, Ezekiel 20:33 20:34, II Chronicles 6:32.
She is often referred to as a sacred whore, and her primary symbol is the chalice or graal. As Crowley wrote in his The Book of Thoth, "she rides astride the Beast; in her left hand she holds the reins, representing the passion which unites them. In her right she holds aloft the cup, the Holy Grail aflame with love and death
In the Bible, Lot's wife is a figure first mentioned in Genesis 19. The Book of Genesis describes how she became a pillar of salt after she looked back at Sodom (the "looking taboo" motif in mythology and folklore). She is not named in the Bible, but is called Ado or Edith in some Jewish traditions.
Sarah is introduced in the Bible with only her name and that she is "barren" and without child. She had borne no children though God had promised them a child. Sarah is the first of barren women introduced, and the theme of infertility remains present throughout the matriarch narratives (Genesis 11:30, 25:21; 30:1–2). [50]
Get AOL Mail for FREE! Manage your email like never before with travel, photo & document views. Personalize your inbox with themes & tabs. You've Got Mail!
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).