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Rahab (center) in James Tissot's The Harlot of Jericho and the Two Spies.Rahab (/ ˈ r eɪ h æ b /; [1] Hebrew: רָחָב, Modern: Raẖav, Tiberian: Rāḥāḇ, "broad", "large" "رحاب") was, according to the Book of Joshua, a Gentile and a Canaanite woman who resided within Jericho in the Promised Land and assisted the Israelites by hiding two men who had been sent to scout the city ...
Etching by Pietro del Po, The Canaanite (or Syrophoenician) woman asks Christ to cure, c. 1650.. The woman described in the miracle, the Syrophoenician woman (Mark 7:26; [8] Συροφοινίκισσα, Syrophoinikissa) is also called a "Canaanite" (Matthew 15:22; [9] Χαναναία, Chananaia) and is an unidentified New Testament woman from the region of Tyre and Sidon.
Christ and the Canaanite Woman may refer to one of two paintings of the exorcism of the Syrophoenician woman's daughter: Christ and the Canaanite Woman, a 1594-1595 painting by Annibale Carracci; Christ and the Canaanite Woman, a c.1650 painting by Mattia Preti
Christ and the Canaanite Woman (1594-1595) by Annibale Carracci. Christ and the Canaanite Woman is a 1594-1595 oil on canvas painting by Annibale Carracci, now in the Pinacoteca Stuard in Parma. The work was mentioned by Carlo Cesare Malvasia, who, in Felsina Pittrice, called it "the famous Canaanite Woman.
Michael Coogan writes that for the redactors of the Song of Deborah, that the Canaanite general Sisera ends up being murdered by a woman —the ultimate degradation—"is a further sign that Yahweh ultimately is responsible for the victory". [10]
She was one of two Canaanite women who married Esau, the son of Isaac, when he was in his forties. Isaac and his wife Rebecca , however, were greatly opposed to this union. [ 5 ] So, according to some Biblical scholars, Esau changed her name to the Hebrew name "Judith", as to pacify his parents. [ 6 ]
Warning: Woman of the Hour spoilers ahead! Woman of the Hour tells the true story of Rodney Alcala, a serial killer who appeared on — and won — a dating game show in 1978.. Anna Kendrick makes ...
A Levite from the mountains of Ephraim had a concubine, who left him and returned to the house of her father in Bethlehem in Judah. [2] Heidi M. Szpek observes that this story serves to support the institution of monarchy, and the choice of the locations of Ephraim (the ancestral home of Samuel, who anointed the first king) and Bethlehem (the home of King David) are not accidental.