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In later work, Kroeger explored other possible meanings of the word authentein that are consistent with its use in Greek literature prior to and during the New Testament era. In 1992, she highlighted the possibility that authentein is a reference to ritual violence perpetrated against men in the goddess worship of Asia Minor.
And anyone who marries a divorced woman also commits adultery. For a collection of other versions see BibleHub Matthew 5:32. Divorce is discussed in several other parts of the Bible. Malachi 2:16 has God disapproving of divorce, but Deuteronomy 24:1–4 makes clear that it is acceptable under certain circumstances (see Christian views on divorce).
Only in the John account is the woman identified as Mary, with the earlier reference in Jn. 11:1–2 establishing her as the sister of Martha and Lazarus. The woman's name in not given in the Gospels of Matthew [78] and Mark. [79] According to Mark's account, the perfume was the purest of spikenard.
Other parallels between this story within Protoevangelium and the Johannine pericope adulterae include: (1) a woman is accused of adultery, (2) the accusation is made by the Jews, (3) the woman is brought by a crowd to stand before a religious figure, (4) the accused woman is presented to the judge for a ruling and (5) both accounts are a part ...
For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered. For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man. For the man is not of the woman: but the woman of the man.
Other ancient authors have used forms of the word to denote love of a spouse or family, or affection for a particular activity, in contrast to eros (an affection of a sexual nature). In the New Testament , agape refers to the covenant love of God for humans, as well as the human reciprocal love for God; the term necessarily extends to the love ...
Fallen woman" is an archaic term which was used to describe a woman who has "lost her innocence", and fallen from the grace of God. In 19th-century Britain especially, the meaning came to be closely associated with the loss or surrender of a woman's chastity [ 2 ] and with female promiscuity .
The verse literally translates to "There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus". [2] David Scholer, New Testament scholar at Fuller Theological Seminary, believes that the passage is "the fundamental Pauline theological basis for the inclusion of women and men as equal and mutual partners in all of the ministries of the church."