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Maacah, the daughter of King Talmi of Geshur, was married to King David and bore him his son Absalom. 2 Samuel 3:3 [also spelled Maakah] Maacah – 2nd wife of King Rehoboam. Mother of Abijah, Attai, Ziza and Shelomith. Rehoboam loved Maacah more than any other of his wives or concubines. "II Chronicles" [105]
Rahab (center) in James Tissot's The Harlot of Jericho and the Two Spies.Rahab (/ ˈ r eɪ h æ b /; [1] Hebrew: רָחָב, Modern: Raẖav, Tiberian: Rāḥāḇ, "broad", "large" "رحاب") was, according to the Book of Joshua, a Gentile and a Canaanite woman who resided within Jericho in the Promised Land and assisted the Israelites by hiding two men who had been sent to scout the city ...
Jesus held women personally responsible for their own behavior as seen in his dealings with the woman at the well (John 4:16–18), the woman taken in adultery (John 8:10–11), and the sinful woman who anointed his feet (Luke 7:44–50 and the other three gospels). Jesus dealt with each as having the personal freedom and enough self ...
An Eliam is mentioned in 2 Samuel 23:34 as the son of Ahithophel the Gilohite. Bathsheba was Uriah the Hittite's wife. David's initial interactions with Bathsheba are described in 2 Samuel 11. While walking on the roof of his palace, David sees a beautiful woman bathing. He inquires about her, discovering her identity as Uriah's wife.
Bible verses about love can help you describe any relationship. Skip to main content. Sign in. Mail. 24/7 Help. For premium support please call: 800-290-4726 more ways to reach ...
Mary Magdalene (also called Miriam of Magdala) is among the women depicted in the New Testament who accompanied Jesus and his twelve apostles, and who also helped to support the men financially. [40] According to Mark 15:40, [ 41 ] Matthew 27:56, [ 42 ] John 19:25, [ 43 ] and Luke 23:49, [ 44 ] she was one of the women who remained at Jesus's ...
Abigail is also listed as one of the seven Jewish women prophets, the other six being Miriam, Deborah, Hannah, Sarah, Huldah, and Esther. [9] In terms of her moral character, Abraham Kuyper argues that Abigail's conduct indicates "a most appealing character and unwavering faith," [ 10 ] but Alice Bach regards her as subversive.
"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 ...