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The exact number of named and unnamed women in the Bible is somewhat uncertain because of a number of difficulties involved in calculating the total. For example, the Bible sometimes uses different names for the same woman, names in different languages can be translated differently, and some names can be used for either men or women.
Since the 1988 publication of Renita J. Weems's Just a Sister Away, there has been a growing interest in a womanist approach to reading the Bible. While some have seen this as a derivative of feminist biblical hermeneutics , Nyasha Junior argues that it has "multiple sources, including U.S. women's activism, womanist scholarship in religion ...
2 languages. العربية ... In other projects Wikidata item; Appearance. move to sidebar hide. Help. This is a non-diffusing ... Female Bible translators (27 P)
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]
While a number of biblical place names like Jerusalem, Athens, Damascus, Alexandria, Babylon and Rome have been used for centuries, some have changed over the years. Many place names in the Land of Israel, Holy Land and Palestine are Arabised forms of ancient Hebrew and Canaanite place-names used during biblical times [1] [2] [3] or later Aramaic or Greek formations.
Junia or Junias (Biblical Greek: Ἰουνία / Ἰουνίας, Iounia / Iounias) was a Christian in the first century known from Paul the Apostle's letter to the Romans.. There has been dispute surrounding both Junia's gender and apostolic status, although she has been viewed as female through most of Christian history as well as by the majority of scholars.
When the sanctuary would be built, Mary also told Benoîte that the oil from the sanctuary lamp would work miracles with the infirm if they received the anointing with faith in her intercession. [3] [4] [6] Father Antoine Lambert, the vicar general of the diocese, initially doubted the visions. He wanted to test her story and instructed ...
"Cushite woman" becomes Αἰθιόπισσα in the Greek Septuagint (3rd century BCE) [11] and Aethiopissa in the Latin Vulgate Bible version (4th century). Alonso de Sandoval, 17th century Jesuit, reasoned that Zipporah and the Cushite woman was the same person, and that she was black. He puts her in a group of what he calls "notable and ...