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Stökl, Jonathan. "Deborah, Huldah, and Innibana: Constructions of Female Prophecy in the Ancient Near East and the Hebrew Bible." Journal of Ancient Judaism 6, no. 3 (2015): 320-334. Williamson, Hugh GM. "Prophetesses in the Hebrew Bible." In Prophecy and Prophets in Ancient Israel: Proceedings of the Oxford Old Testament Seminar, pp. 65-80 ...
The gospels of the New Testament, written toward the last quarter of the first century AD, often mention Jesus speaking to women publicly and openly against the social norms of the time. [7] From the beginning, Jewish women disciples, including Mary Magdalene , Joanna , Susanna , and Salome had accompanied Jesus during his ministry and ...
Several Old Testament prophets referred to Jerusalem as being a spiritual harlot and a mother of such harlotry (Isaiah 1:21; Jeremiah 2:20; 3:1–11; Ezekiel 16:1–43; 23, as well as Epistle to the Galatians 4:25). Some of these Old Testament prophecies, as well as the warnings in the New Testament concerning Jerusalem, are in fact very close ...
Others have proposed two people who are now unknown to the world who will appear in the future as the witnesses. They may be seen as coming “in the spirit” of the prophets of old. The earliest example of this identification seems to be an alternative interpretation of the witnesses from Francis Woodcock (ca. 1614–1651). [11]
These are biblical figures unambiguously identified in contemporary sources according to scholarly consensus.Biblical figures that are identified in artifacts of questionable authenticity, for example the Jehoash Inscription and the bullae of Baruch ben Neriah, or who are mentioned in ancient but non-contemporary documents, such as David and Balaam, [n 1] are excluded from this list.
Leviticus 20:27 – A man or a woman who has a ghost or a familiar spirit shall be put to death; they shall be pelted with stones—and the bloodguilt is theirs. [ 3 ]
The Hebrew scriptures were an important source for the New Testament authors. [13] There are 27 direct quotations in the Gospel of Mark, 54 in Matthew, 24 in Luke, and 14 in John, and the influence of the scriptures is vastly increased when allusions and echoes are included, [14] with half of Mark's gospel being made up of allusions to and citations of the scriptures. [15]
Old Testament scholar Derek Kidner describes the Protoevangelium as "the first glimmer of the gospel", [9] and Victor P. Hamilton emphasises the importance of the redemptive promise included in the curse. [10] The reference to the "seed of the woman" is believed by Christians to be a prophecy of the virgin birth of Jesus. They believe that ...