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Karen King concludes, based on the account of Jesus's interaction with a Syrophoenician woman in Mark 7:24–30 [4] and Matthew 15:21–28, [5] that "an unnamed Gentile woman taught Jesus that the ministry of God is not limited to particular groups and persons, but belongs to all who have faith." [6]
Samaritan woman at the well. The Water of Life Discourse between Jesus and the Samaritan Woman at the Well by Angelika Kauffmann, 17th–18th century. The Samaritan woman at the well is a figure from the Gospel of John. John 4:4–42 relates her conversation with Jesus at Jacob's Well near the city of Sychar.
Galatians 3:28. Galatians 3:28 is the twenty-eighth verse of the third chapter in the Epistle to the Galatians in the New Testament of the Christian Bible. It is a widely commented biblical passage among Paul 's statements. [1] It is sometimes cited in various Christian discussions about gender equality and racism.
The Woman of Canaan by Michael Angelo Immenraet, 17th century. The Exorcism of the Syrophoenician woman's daughter is one of the miracles of Jesus and is recounted in the Gospel of Mark in chapter 7 (Mark 7:24–30) [1] and in the Gospel of Matthew in chapter 15 (Matthew 15:21–28). [2] In Matthew, the story is recounted as the healing of a ...
women. Mary Magdalene[a] (sometimes called Mary of Magdala, or simply the Magdalene or the Madeleine) was a woman who, according to the four canonical gospels, traveled with Jesus as one of his followers and was a witness to His crucifixion and resurrection. [1] She is mentioned by name twelve times in the canonical gospels, more than most of ...
Matthew's and Luke's accounts specify the "fringe" of his cloak, using a Greek word which also appears in Mark 6. [8] According to the Catholic Encyclopedia article on fringes in Scripture, the Pharisees (one of the sects of Second Temple Judaism) who were the progenitors of modern Rabbinic Judaism, were in the habit of wearing extra-long fringes or tassels (Matthew 23:5), [9] a reference to ...
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