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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]
The common, ordinary, everyday Hebrew woman is "largely unseen" in the pages of the Bible, and the women that are seen, are the unusual who rose to prominence. [ 31 ] : 5 These prominent women include the Matriarchs Sarah , Rebecca , Rachel and Leah , Miriam the prophetess, Deborah the Judge, Huldah the prophetess, Abigail (who married David ...
For if a woman does not cover her head, she might as well have her hair cut off; but if it is a disgrace for a woman to have her hair cut off or her head shaved, then she should cover her head. A man ought not to cover his head, since he is the image and glory of God; but woman is the glory of man.
Still others believe that the title Shulammite (“peaceful”) is simply the bride's married name, being the feminine form of Solomon (“peaceful”) and only used after her marriage to the king. [1] Solomon uses passionate language to describe his bride and their love (Song 4:1–15).
Abraham Kuyper views the woman of Shunem as a typical example of pious people in Israel having love and respect for the prophets. Kuyper suggests that the narrative indicates her "independence and readiness". [1] Carol Meyers notes that "unlike virtually all women in biblical narratives, she is not presented as the 'wife' of someone". [2]
Christian theologians argue that contributions by women and acknowledging women's value are necessary for a complete understanding of Christianity. Christian feminists are driven by the belief that God does not discriminate on the basis of biologically determined characteristics such as sex and race, but created all humans to exist in harmony ...
The Body and Society: Men, Women, and Sexual Renunciation in Early Christianity. New York: Columbia University Press, 1998. Coon, Lynda. "God's Holy Harlots: The Redemptive Lives of Pelagia of Antioch and Mary of Egypt". In Sacred Fictions: Holy Women and Hagiography in Late Antiquity. Philadelphia: University of Pennsylvania Press, 1997.
Some of the goals of feminist theology include increasing the role of women among clergy and religious authorities, reinterpreting patriarchal (male-dominated) imagery and language about God, determining women's place in relation to career and motherhood, studying images of women in the religions' sacred texts, and matriarchal religion.