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Niddah has the general meaning of "expulsion" and "elimination", [12] coming from the root ndd, "to make distant" (the Aramaic Bible translations use the root rhq, "to be distant"), reflecting the physical separation of women during their menstrual periods, [13] who were "discharged" and "excluded" from society by being banished to and ...
A woman, upon giving birth, becomes impure for 7 days for a son or 14 days for a daughter. [13] A person who has been diagnosed with tzaraath. [14] A house and its contents which have been diagnosed with tzaraath. [15] A man or woman with an unnatural emission from the genitals , or a menstruating woman . A person who touches them, or who ...
The account of the ordeal of bitter water is given in the Book of Numbers: Then Yahweh spoke to Moses, saying, "Speak to the sons of Israel and say to them, 'If any man's wife goes astray and is unfaithful to him, and a man lies sexually with her, and it is hidden from the eyes of her husband, and she is undetected; but she has defiled herself, and there is no witness against her, and she has ...
Vaginal discharge is not always present in yeast infections, but when occurring it is typically odorless, thick, white, and clumpy. [28] Vaginal itching is the most common symptom of candida vulvovaginitis. [28] Women may also experience burning, soreness, irritation, pain during urination, or pain during sex. [30]
Name in Hebrew reads שלומית (Shlomit) and is derived from Shalom שלום, meaning "peace". Matthew, Mark [173] [174] Salome #2 – a follower of Jesus present at his crucifixion as well as the empty tomb. Mark [175] Samaritan woman at the well, or Photine is a well known figure from the Gospel of John; Sapphira – Acts [176]
Almah (עַלְמָה ‘almā, plural: עֲלָמוֹת ‘ălāmōṯ), from a root implying the vigour of puberty, is a Hebrew word meaning a young woman sexually ripe for marriage. [1] Despite its importance to the account of the virgin birth of Jesus in the Gospel of Matthew , scholars agree that it refers to a woman of ...
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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).
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