Relevant bibliographies by topics / Women in th Bible

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Women in th Bible'

Author: Grafiati
Published: 4 June 2021
Last updated: 14 February 2022

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Journal articles on the topic "Women in th Bible"

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Husaini, Adian, and Rahmatul Husni. "PROBLEMATIKA TAFSIR FEMINIS: Studi Kritis Konsep Kesetaraan Gender." Al-Tahrir: Jurnal Pemikiran Islam 15, no. 2 (December 14, 2015): 367. http://dx.doi.org/10.21154/al-tahrir.v15i2.264.

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<p><strong>Abstract:</strong><em> Gender equality is a discourse that is still warm to be discussed by Muslim feminists. Initiators and supporters of gender equality often questioned about Islamic laws that were considered to be unfair since they had positioned men and women differently such as the obligotary for adhan (call for prayer), the Friday prayers, the number of goats in aqiqah (welcoming celebretion of child’s</em><em> </em><em>birth), and the compulsory of breastfeeding and caring for the child. Through content analysis, this study tried not only to elaborate a number of products of reintepretation based on Qur'anic Hermeneutics version of the female models but also show the history of the ideology of feminism and the inappropriateness of using hermeneutical exegesis. Feminism departed from the ideology of hatred as a form of resistance against the oppression of women that occurred in Western</em><em> </em><em>Christian civilization in th past. Hermeneutical exegesis approach also came from an academic</em><em> </em><em>Christian tradition that considered Bible text not as a God’s revelation. Both conditions were diametrically opposed to the fact in the Islamic tradition. The text of the Qur’an in Islam, was not a cultural product, but as a revelation of God to human being in the world. Historically, Islam never surpressed to women, but it placed women in a glorious position. Meanwhile, different roles given to men and women were aimed at getting maximum benefits to the world so that they could work together and complement each other to achieve happiness in the world and the hereafter.</em></p><p dir="RTL"><strong>الملخص</strong> :أصبح موضوع المساواة بين الرجل والمرأة موضوع حديث حارّ بين نساء النسوية المسلمات. قد تتسائل مؤسِّسات المذهب النسوي ومؤيّدوها الشريعة الإسلامية التي – في نظرهن – لم تكن عادلة وتضع الرجل والمرأة في مستوى ومكان غير متواز ، مثل مشروعية الأذان وأداء صلاة الجمعة للرجال وعدد الغنم في العقيقة مختلف بينهما، وتكليف حضانة الأولاد ورعايتهم على النساء. حاولت هذه الدراسة – عن طريق تحليل المضمون ليس فقط دراسة نتائج من إعادة تفسير القرآن بنمط الهرمينيطيقا لدى النساء بل عرضت كذلك تاريخ إيديولوجية النسوية وعدم صحة استخدام التفسير الهرمينيطقي في هذا المجال. اعتمدت النسوية على إيديولوجية الكره والحقد كشكل معارضات على أنواع الظلم تجاه المرأة في المجتمع الغربي المسيحي في القرون الماضية. وأصل التفسير الهرمينيطقي كذلك من التقاليد الأكاديمية المسيحية المعتبرة أن الإنجيل ليس وحيا يوحي. هذان الشيئان متناقضان بما في الإسلام من أن القرآن ليس انتاجا ثقافيا بل وحي من الله. ليس في الإسلام التاريخ عن ظلم الرأة بل هو وضعها في مرتبة رفيعة. أم تفريق الدور بينهما ليس إلا ليكون كل منهما نافعا في هذه الدنيا ويتعاونان ويتكاملان للحصول على السعادتين في الدنيا والآخرة.</p><p><strong>Abstrak</strong>:<em> Kesetaraan gender merupakan diskursus yang tetap hangat diperbincangkan para feminis muslim. Penggagas dan pendukung kesetaraan gender tidak jarang mempersoalkan hukum Islam yang dianggap kurang adil dan memposisikan laki-laki dan perempuan secara berbeda seperti pembebanan adzan, shalat Jum’at, jumlah kambing saat aqi</em><em>&gt;</em><em>qah di satu sisi, dan pembebanan menyusui dan merawat anak di sisi yang lain. Melalui content analysis kajian ini mencoba tidak saja untuk mengelaborasi sejumlah produk reintepretasi al-Qur’an model Hermeneutika versi kaum perempuan tetapi juga menunjukkan sejarah ideologi feminisme serta ketidaktepatan penggunaan tafsir hermeneutika. Feminisme berangkat dari ideologi kebencian sebagai bentuk perlawanan terhadap penindasan perempuan yang terjadi dalam peradaban Barat-Kristen di masa lalu. Metode tafsir Hermeneutika juga berasal dari tradisi akademis Kristen yang menganggap teks Bible bukan sebagai wahyu. Kedua kondisi ini berseberangan secara diametral dengan fakta dalam tradisi Islam. Teks al-Qur’an, dalam Islam, bukanlah produk budaya, melainkan wahyu. Islam tidak memiliki sejarah penindasan terhadap kaum perempuan, bahkan memposisikan perempuan dalam posisi yang mulia. Perbedaan peran yang diberikan kepada laki-laki dan perempuan ditujukan agar keduanya dapat bermanfaat secara maksimal di dunia, untuk saling bekerja sama dan melengkapi demi mencapai kebahagiaan dunia dan akhirat.</em></p><p><strong>Keywords: </strong>kesetaraan, gender, perempuan, feminisme, tafsir, hermeneutik.</p>
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Алєксєєнко, Майя Володимирівна, and Ганна Володимирівна Великодна. "SLAVIC TRANSLATIONS OF BIBLE TEXTSOF THE 16 TH – EARLY 20 CENTURY: TO THE GLOBAL YEAR OF THE BIBLE TH." Library Mercury, no. 2(24) (November 3, 2020): 87–103. http://dx.doi.org/10.18524/2707-3335.2020.2(24).215439.

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Ferruta, Paola. "Rethinking "Women and the Bible"." International Journal of the Humanities: Annual Review 5, no. 1 (2007): 121–28. http://dx.doi.org/10.18848/1447-9508/cgp/v05i01/43472.

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Efthimiadis-Keith, Helen. "Women, Jung and the Hebrew Bible." biblical interpretation 23, no. 1 (December 24, 2015): 78–100. http://dx.doi.org/10.1163/15685152-00231p04.

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This paper evaluates Jungian psychoanalytic approaches to Hebrew Bible texts by way of two readings of the book of Ruth: those of Yehezkel Kluger and Nomi Kluger-Nash. In so doing, it provides a brief synopsis of Jungian approaches to Hebrew Bible texts and the process of individuation. It then evaluates the two readings mentioned according to the author and Ricoeur’s criteria for adequate interpretation. Having done so, it attempts to draw conclusions on the general (and potential) value of Jungian biblical hermeneutics, particularly as it affects the appraisal of women in the Hebew Bible and the incorporation of Jewish tradition and scholarship in Hebrew Bible hermeneutics. Finally, it endeavours to sketch a way forward.
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Moberly, Elizabeth. "Book Review: Women in the Bible." Theology 88, no. 723 (May 1985): 238–39. http://dx.doi.org/10.1177/0040571x8508800323.

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Gowdridge, Christine. "Reviews : Bible on health for women." Health Education Journal 49, no. 1 (March 1990): 43–44. http://dx.doi.org/10.1177/001789699004900121.

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von Flotow, Luise. "Women, Bibles, Ideologies." TTR : traduction, terminologie, rédaction 13, no. 1 (March 19, 2007): 9–20. http://dx.doi.org/10.7202/037390ar.

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Abstract Women, Bibles, Ideologies - Julia Evelina Smith's Bible translation was undertaken in response to the religious fervour of the Millerites in 1840s USA. Published in 1876, in the highly politicized context of the women's suffrage movement, it influenced "The Woman's Bible" (1895). Yet its "literal" approach results in a text that is quite unlike a late 20th century "literal" version by Mary Phil Korsak from yet another ideological movement.
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Powery, Emerson B. "‘Rise Up, Ye Women’." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 5, no. 2 (November 14, 2011): 171–84. http://dx.doi.org/10.1558/post.v5i2.171.

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Harriet Jacobs was the first female to write and publish a narrative about her earlier life in slavery. It is a story unlike any written by her male counterparts, especially as she details the psychological impact of the harrowing sexual exploitation of nineteenth-century antebellum enslavement. Her Incidents is full of citations of and allusions to the Bible, which she learned to read as a very young girl. She developed a strategy for interpreting the pages of the Bible to challenge commonly held southern interpretations that supported the slaveholding aristocracy surrounding her. Her appropriation of the Bible allowed her to defend her humanity and maintain her dignity.
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CHEN, Zhongxiang. "Interpretation of the Women in the Biblical Literature." Review of Social Sciences 1, no. 6 (June 29, 2016): 09. http://dx.doi.org/10.18533/rss.v1i6.36.

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<p>Bible as literature and Bible as religion are comparative. It is without doubt that Bible, as a religious doctrine, has played a great role in Judaism and Christianity. It is meanwhile a whole literature collection of history, law, ethics, poems, proverbs, biography and legends. As the source of western literature, Bible has significant influence on the English language and culture, English writing and modeling of characters in the subsequent time. Interpreting the female characters in the Bible would affirm the value of women, view the feminist criticism in an objective way and agree the harmonious relationship between the men and the women. </p>
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de Groot, Christiana. "Contextualizing The Woman’s Bible." Studies in Religion/Sciences Religieuses 41, no. 4 (September 24, 2012): 564–77. http://dx.doi.org/10.1177/0008429812460136.

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Reading Elizabeth Cady Stanton’s The Woman’s Bible in the context of other nineteenth-century women interpreters of Scripture and in the context of her development as a thinker and activist for abolition as well as women’s rights creates a more nuanced understanding of her work. Stanton’s two-volume commentary, published in 1895 and 1898, stands in a tradition of women reflecting on women in the Bible that began eighty years earlier. Her contributions are read in dialogue with other women interpreters, noting both similarities and differences. In addition, her writings in The Woman’s Bible are contrasted with an essay on the Decalogue which she wrote in 1860 to advocate for abolition. Here she writes as a reformer, and reads the Bible from a liberationist viewpoint. Stanton’s differing reading strategies are explored in their particular historical context so that developments in her own thinking are clarified.
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Dissertations / Theses on the topic "Women in th Bible"

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Young, Joanne. "Journey with women of the Bible." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Fifelski, Constance J. "A few bold women." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Downey, Patricia. "Women and prayer in the Hebrew scriptures." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Miller, Susan E. "Women in Mark's gospel." Thesis, University of Glasgow, 2002. http://theses.gla.ac.uk/1427/.

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This thesis aims to examine the portrayal of women in Mark's gospel in the context of his apocalyptic world-view. Each account that features women characters is interpreted in relation to Mark's definition of discipleship and his understanding of new creation. One of the key characteristics of Mark's portrayal of women is their association with the verb . Simon's mother-in-law serves Jesus at the beginning of the gospel (1:31), and the service of the women disciples is described for the first time at his crucifixion (15:41). In Mark's apocalyptic world-view the death of Jesus is a time of revelation. The service of the women disciples is mentioned at the crucifixion of Jesus because the true nature of discipleship can only be understood in the context of his service of giving his life to redeem humanity (10:45). Jesus initially calls twelve male disciples who represent the twelve tribes and foreshadow the restoration of Israel. At the crucifixion no member of the Twelve is present, whereas a Gentile centurion is the first human being to recognise Jesus as the Son of God (15:39), and the women are mentioned standing at a distance. Mark depicts the death of Jesus as the turning point between the old and the new age, and the religious and social barriers between men and women, and between Jews and Gentiles are broken. The male disciples, however, are not condemned, since the women are instructed to pass on the news of the resurrection to the disciples and Peter (16:7). Mark points forward to an inclusive community which consists of Jews and Gentiles, women and men. Mark associates women with service (1:29-31), anointing (14:3-9; 16:1-8) and the role of witnesses (15:40-41; 16:1-8). Women are thus aligned with Jesus' suffering and death. They are the last remaining disciples of Jesus, and the only witnesses to his death, burial and resurrection. At the end of the gospel, however, the women run away from the tomb, terrified to say anything to anyone (16:8). In Mark's apocalyptic world-view the fear of the women depicts the eschatological struggle between the old and the new age. Mark ends with the silence of the women, but also with the knowledge that the renewal of the discipleship group is dependent upon their witness and discipleship.
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Ashley, Edith. "Women in Luke's Gospel." Connect to full text, 2000. http://hdl.handle.net/2123/804.

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Thesis (M. Phil.)--University of Sydney, 2000.
Title from title screen (viewed Apr. 21, 2008). Submitted in fulfilment of the requirements for the degree of Master of Philosophy to the School of Studies in Religion, Faculty of Arts. Includes bibliography. Also available in print form.
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Rego, Maria do Rosario. "Feminist hermeneutics women in the Gospel of Mark /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Schaffner, Ryan P. "The Bible through a Qur’ānic Filter: Scripture Falsification (Taḥrīf) in 8th- and 9th-Century Muslim Disputational Literature." The Ohio State University, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=osu1461082707.

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Ivey, Adriane Louise. "Rewriting Christianity : African American women writers and the Bible /." view abstract or download file of text, 2000. http://wwwlib.umi.com/cr/uoregon/fullcit?p9987234.

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Thesis (Ph. D.)--University of Oregon, 2000.
Typescript. Includes vita and abstract. Includes bibliographical references (leaves 211-216). Also available for download via the World Wide Web; free to University of Oregon users.
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Heim, Joanne E. "Marginalized women feminist hermeneutics and pastoral praxis /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Ezenwa, Fabian Ekwunife. "The Hermeneutics of Women Disciples in Mark's Gospel: An Igbo Contextual Reconstruction." Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108068.

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Thesis advisor: Angela Kim Harkins
Thesis advisor: Margaret E. Guider
Thesis (STL) — Boston College, 2018
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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Books on the topic "Women in th Bible"

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Ṿanunu, Shimʻon. Eshet ḥayil: Otsar nifla perushim, ḥidushim, beʾurim, u-feninim yekarim be-derekh ha-pardes ... ʻal pereḳ Eshet ḥayil. Yerushalayim: Sh. Ṿanunu, 2003.

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Gelletly, LeeAnne. Seeking th right to vote. Philadelphia: Mason Crest Publishers, 2012.

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Erlendsdóttir, Sigríður Th. Kvennaslóðir: Rit til heiðurs Sigríði Th. Erlendsdóttur sagnfræðingi. Reykjavík: Kvennasögusafn Íslands, 2001.

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The OG and Th versions of Daniel. Atlanta, Ga: Scholars Press, 1996.

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Benn, Brenda M. Women, women and more women. Shippensburg, PA: Companion Press, 1996.

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McAllister, Margaret. Women of the Bible. Brewster, Mass: Paraclete Press, 2013.

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Kropf, L. Women in the Bible. Rynfield, R.S.A: Hebron Ministries C.C., 1995.

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Women of the Bible. Uhrichsville, Ohio: Barbour Pub., 1998.

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Women of the Bible. Paris: Flammarion, 2010.

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Bible readings for women. Minneapolis: Augsburg Pub. House, 1985.

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Book chapters on the topic "Women in th Bible"

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"Th e Husbands." In Married Women Who Love Women, 105–18. Routledge, 2009. http://dx.doi.org/10.4324/9780203886632-14.

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"Th e Reality of Marriage." In Married Women Who Love Women, 157–78. Routledge, 2009. http://dx.doi.org/10.4324/9780203886632-18.

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"Th e W ’ s E." In Arthurian Women, 341–64. Routledge, 2015. http://dx.doi.org/10.4324/9780203760819-25.

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"What Do the Kids Th ink?" In Married Women Who Love Women, 119–36. Routledge, 2009. http://dx.doi.org/10.4324/9780203886632-15.

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"2. Th e Qur'ān." In Believing Women in Islam, 9–16. University of Texas Press, 2019. http://dx.doi.org/10.7560/315880-005.

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"Th e Single Lovers of Married Women." In Married Women Who Love Women, 195–212. Routledge, 2009. http://dx.doi.org/10.4324/9780203886632-20.

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"Ar thur , A th e I sion." In Arthurian Women, 269–80. Routledge, 2015. http://dx.doi.org/10.4324/9780203760819-19.

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"Ny mue , T Ch iefL th e L." In Arthurian Women, 249–68. Routledge, 2015. http://dx.doi.org/10.4324/9780203760819-18.

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Marchal, Joseph A. "The Corinthian Women Prophets and Trans Activism:." In Bible Trouble, 223–46. SBL Press, 2011. http://dx.doi.org/10.2307/j.ctv1r4xcrc.15.

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"Th e F of G IN MODERNDrAMA AND FlCTION." In Arthurian Women, 385–96. Routledge, 2015. http://dx.doi.org/10.4324/9780203760819-28.

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Conference papers on the topic "Women in th Bible"

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Rusdiyanto, J. "Gaining Leader–Employee Commitment: Linking to Organization Performance in Women Cooperative Setia Bhakti Wanita Surabaya." In Proceedings of the 17 th International Symposium on Management (INSYMA 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/aebmr.k.200127.054.

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Supraptomo, Rth. "A Case Report on Regional Anaesthesia in Pregnant Women with Severe Pre-Eclampsia, Partial Hellp Syndrome, Fetal Distress, and Type II Diabetes Mellitus." In The 7th International Conference on Public Health 2020. Masters Program in Public Health, Universitas Sebelas Maret, 2020. http://dx.doi.org/10.26911/the7thicph.05.29.

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ABSTRACT Background: Maternal mortality in Indonesia is caused by multifactors that are both direct and indirect factors. Complications during pregnancy and after delivery, including preeclampsia is the direct cause of 90% of maternal deaths. This case report aimed to describe the anaesthesia management on the incidence of severe preeclampsia to prevent the complications. Subjects and Method: We reported a 33-year-old G3P2A0 woman with 33 weeks of gestational age, diagnosed with severe pre-eclampsia partial HELLP syndrome, fetal dis-tress, type II diabetes mellitus pro SCTP emergency with physical status ASA II. Regional anaesthesia with sub-arachnoid block was performed by using Lidodex 75 mg and fentanyl 25 mcg intrathecally. Results: From the operation process, a baby boy with birth weight 2.900 gram and APGAR Score 7-8-9 was born. Two-hour post operation examination on patient showed compos mentis (consciousness), blood pressure 121/ 80 mmHg, heart rate 64 bpm, respiration rate 20 breath per minute, blood oxygen saturation levels (SpO2) 99% with 3 L/min nasal cannula. Patient was administered to HCU post operation to be monitored vital sign and signs of impending eclampsia. Post-operative refeeding was performed after bowel sound was positive. Conclusion: Selection of appropriate anaesthetic management in severe preeclampsia cases can prevent complications. Keywords: severe preeclampsia, sectio caesaria, regional anesthesia, subarachnoid block Correspondence: R. Th. Supraptomo. Department of Anaesthesiology and Intensive Therapy Dr. Moewardi Hospital. Jl Kolonel Sutarto 132 Jebres, Surakarta, Central Java, 57126. Email: ekasatrio-@gmail.com. Mobile: +6281329025599. DOI: https://doi.org/10.26911/the7thicph.05.29
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Mala, Fiki, Agus Rifai, Imam Sujoko, Ahmad Fudhaili, Hamka Hasan, and Amany Lubis. "The Development of Sharh} al-Hadi>th and Its Impact on the Understanding of Hadith in Andalusia; (interpretation of the meaning of aqi>qah and equality of men and women)." In Proceedings of the 3rd International Colloquium on Interdisciplinary Islamic Studies, ICIIS 2020, 20-21 October 2020, Jakarta, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.20-10-2020.2305166.

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