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Journal articles on the topic 'Women in th Bible'

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Published: 4 June 2021
Last updated: 14 February 2022

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Lloyd, Jennifer M. "Women Preachers in the Bible Christian Connexion." Albion 36, no. 3 (2004): 451–81. http://dx.doi.org/10.2307/4054368.

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In 1862 Mary O'Bryan Thorne, daughter of the founder of the Bible Christian Connexion and a Bible Christian local preacher, wrote in her diary: “At our East Street anniversary I spoke at 11, and Serena [her daughter] at 2:30 and 6; one was converted in the evening.” She regarded this as a routine engagement; something she had been doing since her sixteenth year, and that her daughter had every right to continue. Female traveling preachers (itinerants) were important, perhaps crucial, in establishing the Bible Christians as a separate denomination and their use was never formally abandoned. The persistence of this tradition makes their history an important case study of women preachers’ experience in nineteenth-century Britain, showing a trend toward marginalization similar to the experience of many other nineteenth-century women who sought to enter increasingly professionalized occupations open only to men. Even in the early years of the Connexion when the organizational structure was fluid and evolving, women were never on an equal footing with male preachers. With the development of a formal organization in the 1830s their numbers started to drop and the gap between male and female responsibilities widened, with women never assigned the full duties of male ministry.
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12

Eun-Ha Cho. "Bible Conference and Christian Education of Women." Journal of Christian Education in Korea ll, no. 14 (January 2007): 189–220. http://dx.doi.org/10.17968/jcek.2007..14.006.

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13

BRUNK, DOUG. "Finding Strength From Women in the Bible." Internal Medicine News 41, no. 16 (August 2008): 36. http://dx.doi.org/10.1016/s1097-8690(08)70933-8.

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14

BRUNK, DOUG. "Finding Strength From Women in the Bible." Family Practice News 38, no. 16 (August 2008): 38. http://dx.doi.org/10.1016/s0300-7073(08)71067-3.

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15

Coggins, Richard. "Book Review: Women in the Hebrew Bible." Theology 102, no. 809 (September 1999): 364–65. http://dx.doi.org/10.1177/0040571x9910200509.

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16

Sturrock, J. "Blake and the Women of the Bible." Literature and Theology 6, no. 1 (March 1, 1992): 23–32. http://dx.doi.org/10.1093/litthe/6.1.23.

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17

Prassas, Despina D. "The Bible in Mission: Women in Mission." International Review of Mission 93, no. 368 (January 2004): 35–38. http://dx.doi.org/10.1111/j.1758-6631.2004.tb00439.x.

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18

Baskin, Judith Reesa. "Reading the Women of the Bible (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 23, no. 2 (2005): 158–60. http://dx.doi.org/10.1353/sho.2005.0046.

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19

Perkins, Pheme. "Women in the Bible and Its World." Interpretation: A Journal of Bible and Theology 42, no. 1 (January 1988): 33–44. http://dx.doi.org/10.1177/002096438804200104.

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Jesus' healing, preaching, and death are not about abstractions like “patriarchal system,” but seek to establish new patterns of personal relationship and human solidarity among all women and men, bringing liberation and healing even to those at the margins of society.
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20

Wong, Briana. "“We Believe the Bible”." Indonesian Journal of Theology 9, no. 1 (August 12, 2021): 23–40. http://dx.doi.org/10.46567/ijt.v9i1.170.

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Christianity is a small but growing minority in Cambodia, accounting for only about 3% of the population yet growing there at a rate faster than in any other country in Southeast Asia. In Cambodian Christian communities, it is not uncommon to find more women than men in the churches. Cambodian boys often spend a brief period of their youth as novice monks at Theravada Buddhist monasteries, during which time they have the opportunity to become familiar with the Pali language and holy texts. Girls are not afforded this same opportunity, as there are no nuns (bhikkhuni) in contemporary Theravada. Within the Christian community in Cambodia, women carry out much of the service work in the churches, but only rarely are they invited to preach, let alone to become pastors—as is the case in much of the world. This article, based on interviews and participant observation with evangelical churches in Cambodia in 2019, demonstrates the ways in which ministry carried out by women has been characterized by courageous creativity, empowered through physical distance, and undergirded by a resoluteness of vocation.
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21

Landman, Christina. "Women Flying with God: Allan Boesak’s Contribution to the Liberation of Women of Faith in South Africa." Studia Historiae Ecclesiasticae 43, no. 1 (August 13, 2017): 166–77. http://dx.doi.org/10.25159/2412-4265/2720.

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In 2005 Allan Boesak published a book entitled Die Vlug van Gods Verbeelding (“The Flight of God’s Imagination”). It contains six Bible studies on women in the Bible, who are Hagar, Tamar, Rizpah, the Syrophoenician woman, the Samaritan woman as well as Martha and Mary, the sisters of Lazarus. This article argues that women of faith in South Africa have, throughout the ages, in religious literature been stylised according to six depictions, and that Boesak has, in the said book, undermined these enslaving depictions skilfully. The six historical presentations deconstructed by Boesak through the Bible studies are the following: 1) Women are worthy only in their usefulness to church and family without agency of their own; 2) A good woman is submissive on all levels, privately and publicly; 3) Women should sacrifice themselves to the mission of the church, without acknowledgment that they themselves are victims of patriarchy; 4) A good white woman is one that is loyal to the nation and to her husband while black women are to reject their cultures; 5) Women’s piety is restricted to dealing with their personal sins, while they are not to express their piety in public; 6) Women are forbidden by the Bible to participate in ordained religion.After references to these discourses in Christian literature of the past 200 years, the contents of Boesak’s Bible studies will be analysed to determine how—and how far—he has moved from these traditional views of women of faith. Finally the research findings will be summarised in a conclusion.
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22

Madu OP, Sr Cecilia. "Women in the Bible as Source of Inspiration for Women Today." IOSR Journal of Humanities and Social Science 19, no. 5 (2014): 123–28. http://dx.doi.org/10.9790/0837-1954123128.

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23

Tucker, Ruth A. "The Role of Bible Women in World Evangelism." Missiology: An International Review 13, no. 2 (April 1985): 133–46. http://dx.doi.org/10.1177/009182968501300201.

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24

Makhlouf, Avril M. "Book Review: Women as Interpreters of the Bible." Interpretation: A Journal of Bible and Theology 47, no. 3 (July 1993): 322–24. http://dx.doi.org/10.1177/002096430004700328.

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25

Hartman, Tracy. "Book Review: Preaching the Women of the Bible." Interpretation: A Journal of Bible and Theology 61, no. 4 (October 2007): 463. http://dx.doi.org/10.1177/002096430706100434.

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26

Lapsley, Jacqueline. "Recovering Ninetheenth-Century Women Interpreters of the Bible." Biblical Interpretation 17, no. 5 (2009): 554–55. http://dx.doi.org/10.1163/156851508x378940.

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27

Klyman, Cassandra M. "A Psychoanalytic Perspective of Women in the Bible." CrossCurrents 64, no. 1 (March 2014): 135–52. http://dx.doi.org/10.1111/cros.12060.

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28

Ahn, John. "Engaging the Bible: Critical Readings from Contemporary Women." Horizons in Biblical Theology 29, no. 1 (2007): 87–90. http://dx.doi.org/10.1163/187122007x198518.

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29

Byrne, Miriam. "Book Review: The Women of the Bible Speak." Expository Times 117, no. 10 (July 2006): 429. http://dx.doi.org/10.1177/0014524606067194.

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30

Nel, Marius. "Pentecostal Hermeneutical Considerations about Women in Ministry." Studia Historiae Ecclesiasticae 43, no. 1 (August 17, 2017): 122–37. http://dx.doi.org/10.25159/2412-4265/2126.

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At first, the Pentecostal movement made no distinction between genders in the ministry. Anyone anointed by the Spirit was allowed to minister, whether to pray for the sick, testify about an encounter with God, preach or teach. The emphasis was not on the person of the one ministering, but on the Spirit equipping and empowering the person. Due to Pentecostals’ upward mobility and alliance with evangelicals in order to receive the approval of the society and government since the 1940s, women’s contribution to the ministry faded until in the 1970s some Pentecostals with an academic background started debating about Pentecostal hermeneutics; questioning also the omission of women from ministry. Although many Pentecostals still read the Bible in a fundamentalist manner, the article proposes a hermeneutical strategy—in accordance with the way early Pentecostals interpreted the Bible—that moves from the experience with the Spirit to the Bible, allowing one to experience the confusion and conflict necessarily associated with contradictory statements found in the Bible about issues such as women in the ministry. While the author agrees it is important that discrimination against women in the church should cease, the purpose of the article is not primarily to discuss this discrimination; it is rather to show how a movement’s hermeneutical viewpoint and considerations can cause the movement to change its stance about an important issue such as women in ministry.
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31

Duda, H. "Semiotic Limitations in the Modernization of Old Translations of the Bible." Critique and Semiotics 38, no. 2 (2020): 52–69. http://dx.doi.org/10.25205/2307-1737-2020-2-52-69.

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The most important translations of the Bible into Polish, i.e. the Catholic Jakub Wujek Bible (1599) and the Protestant Gdańsk Bible (1632) were written at the end of the reformation period and were renewed and used in catholic churches and protestant communities until the first half of the 20 th century. The reprints were systematically updated. In the 20 th century the need to translate again the Holy Scripture into Polish was recognized. There were a few attempts at that in the second half of the previous century. They were always accompanied by heated debates which referred to the need of new translations as well the ways translators adopted to render in Polish selected books, sentences or even words. A religious text functions in a specific system of a higher level, i.e. religion. Religion is understood here as a culture text according to the Tartu-Moscow Semiotic School. Owing to this interpretation, religion has its own language built onto natural language. Text in natural language constitutes only a fragment of a bigger sign entity. To put it most simply, since a natural text is a subcomponent of a semiotic religious text, any change introduced in the former disrupts the coherence of cultural meaning on a higher level. Because of “a secondary modeling system” (a term coined by Yuri M. Lotman) the language of religious texts is always a bit archaic. This very modeling system prevents the propellers of modernization from a more thorough linguistic update of old biblical translations in Poland and, more often than not, does not let translators depart too far from the translation tradition.
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32

Shafin, Nazlahshaniza, Zahiruddin Othman, Rahimah Zakaria, and Nik Hazlina Nik Hussain. "Tualang Honey Supplementation Reduces Blood Oxidative Stress Levels/Activities in Postmenopausal Women." ISRN Oxidative Medicine 2014 (March 9, 2014): 1–4. http://dx.doi.org/10.1155/2014/364836.

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This study aimed to investigate the ability of Tualang honey (TH), a phytoestrogen, to reduce blood oxidative stress levels/activities in postmenopausal women and compared the effects with the standard estrogen progestin therapy (EPT). A total of 78 healthy postmenopausal women were randomly assigned to one of two groups; EPT group received Femoston conti 1/5 (1 mg 17β-estradiol and 5 mg dydrogesterone), and TH group, received 20 g of TH supplement daily for 16 weeks. The reduced glutathione to oxidized glutathione ratio (GSH : GSSG), plasma glutathione peroxidase (GPx), catalase (CAT), superoxide dismutase (SOD), and 4-hydroxynonenal (4-HNE) levels/activities were measured at pre- and postinterventions using commercially available kits. The plasma GPx and CAT activities were notably increased, and plasma 4-HNE level was significantly decreased in postmenopausal women who received EPT and TH supplementation. TH supplementation for 16 weeks was able to reduce blood oxidative stress levels/activities of postmenopausal women comparable to those who received EPT. Thus, TH has a potential to be used as antioxidant therapy to combat oxidative stress-induced neurodegenerative diseases. This trial is registered with NCT01300676.
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33

Mylvaganam, R., YS Ahn, WJ Harrington, CI Kim, and HG Gratzner. "Differences in T cell subsets between men and women with idiopathic thrombocytopenic purpura." Blood 66, no. 4 (October 1, 1985): 967–72. http://dx.doi.org/10.1182/blood.v66.4.967.bloodjournal664967.

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Idiopathic thrombocytopenic purpura (ITP) is an autoimmune disorder, occurring predominantly in women. We studied by flow cytofluorimetry the T cell subsets in men and women with ITP and compared them with healthy sex-matched volunteers. In healthy controls, women were found to have higher proportions of T helper/inducer (Th/i) and lower T suppressor/cytotoxic (Ts/c) lymphocytes and consequently higher Th/i:Ts/c ratios than men. Accordingly, in clinical surveys, patients and controls should be matched for sex for proper comparisons. In patients with ITP in its active phase, an imbalance in T cell subsets was found in both sexes. The perturbation was more severe in women who had a marked decrease in number and proportion of Th/i lymphocytes and an increase in the proportion of Ts/c lymphocytes, whereas in men only, the proportion of Th/i lymphocytes was decreased. When patients with active disease were compared to those with ITP in remission, the decrease in Th/i subsets still persisted in both sexes but the Ts/c subset in women had returned to normal proportions. Therefore, the immune imbalance in ITP is more marked in women than men; imbalances in both Th/i and Ts/c are present in women while Ts/c appears not to be involved in men.
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34

Mylvaganam, R., YS Ahn, WJ Harrington, CI Kim, and HG Gratzner. "Differences in T cell subsets between men and women with idiopathic thrombocytopenic purpura." Blood 66, no. 4 (October 1, 1985): 967–72. http://dx.doi.org/10.1182/blood.v66.4.967.967.

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Abstract Idiopathic thrombocytopenic purpura (ITP) is an autoimmune disorder, occurring predominantly in women. We studied by flow cytofluorimetry the T cell subsets in men and women with ITP and compared them with healthy sex-matched volunteers. In healthy controls, women were found to have higher proportions of T helper/inducer (Th/i) and lower T suppressor/cytotoxic (Ts/c) lymphocytes and consequently higher Th/i:Ts/c ratios than men. Accordingly, in clinical surveys, patients and controls should be matched for sex for proper comparisons. In patients with ITP in its active phase, an imbalance in T cell subsets was found in both sexes. The perturbation was more severe in women who had a marked decrease in number and proportion of Th/i lymphocytes and an increase in the proportion of Ts/c lymphocytes, whereas in men only, the proportion of Th/i lymphocytes was decreased. When patients with active disease were compared to those with ITP in remission, the decrease in Th/i subsets still persisted in both sexes but the Ts/c subset in women had returned to normal proportions. Therefore, the immune imbalance in ITP is more marked in women than men; imbalances in both Th/i and Ts/c are present in women while Ts/c appears not to be involved in men.
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Stajic, Dalibor, Sandra Zivanovic, Ana Miric, Marija Sekulic, and Nela Djonovic. "Prevalence of Risk Factors Among Women With Osteoporosis." Serbian Journal of Experimental and Clinical Research 18, no. 3 (October 26, 2017): 239–43. http://dx.doi.org/10.1515/sjecr-2016-0080.

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Abstract Osteoporosis is a progressive bone disorder that can be influenced by many different factors. A cross-sectional study has been conducted with the aim to assess the prevalence of risk factors as well as to identify the possible causes of improvement of the disease. Th e study population consisted of 97 women older than 35 who had previously been diagnosed with osteoporosis. Dualenergy X-ray Absorptiometry (DXA) scan was used to determine bone mineral density (BMD) in order to assess the current state of the disease. Th e participants were asked to complete a standardized IOF (International Osteoporosis Foundation) questionnaire. According to BMD measurements, 24.7% of women had normal bone density while 18.6% had T-score lower than -2.5. Th ere was a statistically significant correlation between T-score and the history of previous bone fractures. Besides, a relatively high prevalence of certain risk factors (such as underweight, early menopause, oophorectomy, thyroid and parathyroid disorders etc.) was observed in woman with osteoporosis
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36

Bhayro, Siam. "Women in the Bible, Qumran and Early Rabbinic Literature." Journal of Jewish Studies 68, no. 2 (October 1, 2017): 400–402. http://dx.doi.org/10.18647/3332/jjs-2017.

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37

Macdonald, Marie. "Book Review: Women in the Bible: A Historical Approach." Pacifica: Australasian Theological Studies 11, no. 2 (June 1998): 239–40. http://dx.doi.org/10.1177/1030570x9801100219.

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38

Weiner, Lawrence, and Howard Halle. "Carl Th. Dreyer: A Fable of Women & Water." Grand Street, no. 48 (1994): 209. http://dx.doi.org/10.2307/25007740.

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39

Tkachenko, R. P., O. G. Kuryk, and A. S. Golovko. "Clinical and morphological characteristics of papillary thyroid carcinoma associated withhashimoto's thyroiditis." Клінічна та профілактична медицина 1, no. 7 (June 21, 2019): 41–46. http://dx.doi.org/10.31612/2616-4868.1(7).2019.06.

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The aim of the work is to study the clinical and morphological features of papillary thyroid carcinoma (PTC) with the autoimmune thyroiditis Hashimoto (TH)Material and methods. 236 clinical observations of patients with PTC of the surgical hospital of he State Institution of Science "Research and Practical Centre of Preventive and Clinical Medicine" State Administrative Department during 2012-2018 were investigated. We study the size of the tumor, the presence of invasions in the thyroid tissue and in the capsule of the gland, multifocal growth, metastases in the lymph nodes of group 6 and metastases in the lymph nodes of 2,3,4 groups. For statistical analysis, Fischer' sex act test and Student's t-criterion were used. Valuesare interpreted by the trueat p <0,05.Results.Of the 236 cases of PTC, TH was found in 72 patients (30.5%), in 56 cases- other proliferative-hyperplastic processesor nodal thyroid pathology (23.7%), and 108 cases (45.8%) were without concomitant pathology. There were 142 (60.2%)women with PTC, and 94 (39.8%) men, p <0.05. In patients with PTC and TH were 53 women (73.6%) and 19 men (26.3%), p <0.05. In patients with TH in comparison with the group without concomitant thyropathology, a significantly higher number of microcarcinoma was noted, the size of tumors in TH was lower (with TH 23 (31.9%), without TH 57 (52.8%), p <0.05 ). In patients without TH, carcinoma invasion was more likely to occur in the thyroid tissue (with TH 32 (44.4%), without TH 66 (61.1%), p <0.05), invasion to the capsule of the gland with extra thyroid invasion (with TH 17 (23.6%), without TX 42 (38.9%), p <0.05), multifocal growth (with TH 15 (20.8%), without TH 48 (44.4%), p <0 , 05). Patients with TH more often had metastasis to the lymphnodes of group 6 (with TH36 (50.0%), without TH 43 (39.8%), p <0.05), and in patients without TH, more often in lateral cervical lymphnodes (with TC 7 (9.7%), without TH 31 (28.7%), p <0.05).Conclusions. 1) PTC with TH more often occur in women. 2) PTC with TH has a less aggressive course regarding the size of the tumor node, intratireoid and extrathyroid invasion, multifocal growth, and metastasis in lateral cervical lymphnodes.
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40

Strawn, Lee-Ellen. "Protestant Bible Education for Women: First Steps in Professional Education for Modern Korean Women." Journal of Korean Religions 4, no. 1 (2013): 99–121. http://dx.doi.org/10.1353/jkr.2013.0008.

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41

Rai, Anuradha. "Apsaras losing their smile: Conflict and women in Cambodia." Trans-Humanities 11, no. 2 (August 31, 2018): 137–71. http://dx.doi.org/10.35651/th.2018.08.11.2.137.

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42

Johns-Putra, Adeline. "Christ as Woman's Seed: Romantic Women Poets Rewriting the Bible." Essays in Romanticism 6, no. 1 (January 1998): 59–81. http://dx.doi.org/10.3828/eir.6.1.4.

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43

Wimbush, Vincent L. "Other Ways of Reading: African Women and the Bible (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 21, no. 3 (2003): 167–69. http://dx.doi.org/10.1353/sho.2003.0036.

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44

Wu, Rose. "Women on the Boundary: Prostitution, Contemporary and in the Bible." Feminist Theology 10, no. 28 (September 2001): 69–81. http://dx.doi.org/10.1177/096673500100002806.

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45

Hattingh, Karin. "WOMEN ALSO JOURNEYED WITH HIM: FEMINIST PERSPECTIVES ON THE BIBLE." Scriptura 79 (June 12, 2013): 144. http://dx.doi.org/10.7833/79-0-778.

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46

Green, Barbara. "Women in the Hebrew Bible: A Reader (review)." Hebrew Studies 42, no. 1 (2001): 331–34. http://dx.doi.org/10.1353/hbr.2001.0024.

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47

Thomas, John. "Women, Pentecostals and the Bible: an Experiment in Pentecostal Hermeneutics." Journal of Pentecostal Theology 2, no. 5 (1994): 41–56. http://dx.doi.org/10.1177/096673699400200504.

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48

Moko, Catur Widiat. "Eksistensi Gender Ditinjau Dari Sudut Pandang Al-Kitab (Studi Terhadap Agama Katolik)." Jurnal Intelektualita: Keislaman, Sosial dan Sains 7, no. 1 (July 10, 2018): 21–30. http://dx.doi.org/10.19109/intelektualita.v7i1.2337.

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Gender is always being connected with equality and discrimination. Gender equality is about a balancing, harmony, and role equality and also a responsible among men and women. There are equality and also equity in having some rights, opportunities, cooperation, and relations among men and women. On the other hand, gender discrimination is a behaviour that tries to avoid, burden the equality of gender. This behaviour can cause an avoidance of the human right and the equality among men and women in many aspects, such as politics, economy, and socio-culture. Bible is the main source of every rule and Christian ethique. But the bible itself has patriarchy culture domination. Most of the scholar argued that the discrimination and injustice among men and women is a reflection of the culture. They can’t divide the gender concept that change and created in long term socio-culture process. The ideal status and role should be developed for the equality status among men and women. In some parts of the bible, there is role and status which are not ideal, or even show the discrimination to women, but that’s not the reason why we should avoid bible but we have to learn more about, what is the background and what is the purpose so we can get the best answer to solve all the gender problems.
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49

Okumura, Kyoko K., Norimasa Sagawa, Fuminori Kobayashi, Hidetaka Nanno, Tsunekazu Matsumoto, Hiroaki Itoh, Daizo Korita, Shozo Tanada, and Takahide Mori. "Activity of platelet-activating-factor-acetylhydrolase and the nitric oxide metabolite level in the plasma of pregnant women who develop transient hypertension during later pregnancy." Reproduction, Fertility and Development 11, no. 2 (1999): 75. http://dx.doi.org/10.1071/rd98107.

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It is reported that plasma platelet-activating-factor-acetylhydrolase (PAF-AH) is elevated in patients with essential hypertension. In this study, plasma PAF-AH activity was measured during pregnancy and after delivery to examine the relationship between plasma PAF-AH activity and the development of transient hypertension (TH) during pregnancy. Moreover, in order to examine the involvement of endothelial injury in TH, the plasma level of nitric oxide metabolite (NOx; NO2+NO3) was measured. The plasma PAF-AH activity in 51 pregnant women was consecutively measured in the 1st, 2nd and 3rd trimesters of gestation, and after delivery. Forty-one cases were normal pregnancies and 10 cases were complicated by TH later during pregnancy. The PAF-AH activity in the normal pregnancy group decreased in the 2nd trimester of gestation compared with the 1st trimester, but was elevated in the TH group. The incidence of elevation of PAF-AH in the TH group was significantly (7/10; 70.0%; P<0.01, Chi-squared test) higher than in the normal pregnancy group (9/41; 22.0%). The plasma NOx levels in the 2nd trimester were higher than those in the 1st trimester in both the normotensive and TH group (P<0.05 for both comparisons). The 51 patients were classified into two groups according to the change in the PAF-AH in the 2nd trimester: group A consisted of 35 patients whose PAF-AH activity did not increase, and group B consisted of 16 patients whose PAF-AH activity increased. The incidence of development of TH during later pregnancy in group B was significantly (7/16; 43.8%; P<0.01, Chi-squared test) higher than in group A (3/35; 8.6%). Hypertension developed after 36 weeks’ gestation in all patients in the TH group. The results of the present study suggest that changes in PAF metabolism may relate to regulation of blood pressure in pregnant women whose pregnancy is complicated with TH, whereas NO metabolism does not differ between women with TH and those having a normal pregnancy. Extra keyword: PAF-acetylhydrolase
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50

Bridge, Edward J. "A Mother’s Influence: Mothers Naming Children in the Hebrew Bible." Vetus Testamentum 64, no. 3 (July 28, 2014): 389–400. http://dx.doi.org/10.1163/15685330-12341163.

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When parents are narrated in the Hebrew Bible as actively naming their children, mothers naming children occurs more frequently than fathers naming children. When this phenomenon is combined with those biblical texts that indicate women as having influence over the religious leanings or language spoken by their children, it suggests that the authors of the Hebrew Bible texts recognized that women had significant standing and influence in the ancient Israelite household.
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