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Artículos de revistas sobre el tema "Women in the Bible"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 25 de julio de 2025

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1

von Flotow, Luise. "Women, Bibles, Ideologies." TTR : traduction, terminologie, rédaction 13, no. 1 (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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Phaipi, Chingboi Guite. "The Bible and Women’s Subordination." International Journal of Asian Christianity 5, no. 1 (2022): 69–88. http://dx.doi.org/10.1163/25424246-05010005.

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Abstract Tribal Christian patriarchal societies promulgate women subordination as biblical by using the creation stories in Gen 2–3. This paper re-examines the narrative of Gen 2–3, whether women subordination is promulgated in the text. Terms and logic often used for women subjugation—such as the woman created to be ‘helper’ for the man, the woman being created later and from the man, the man to ‘rule’ the woman—are not so straightforward as they seem. A close analysis of the biblical narratives demonstrates that these terms, in their root meanings, are rather ambiguous. Rather than subordina

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3

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 (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 th

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4

Dr, Thomas Karimundackal. "Women Who Made a Difference in the Hebrew Bible." AUC: Asian Journal of Religious Studies 65, no. 6 (2020): 7–14. https://doi.org/10.5281/zenodo.4016516.

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The Hebrew Bible discloses women who are leaders, prophets, queens, midwives, harlots, mothers, widows etc. The author argues that they could be brave and risk their lives for others. Be they leaders of the community, judges, prophetesses, queens, wise women, mothers, widows etc. they all played a vital role in the history of Israel. Frequently, it is a woman who emerges in a time of crisis to lead and preserve Israel. Some are known while others are unknown; some are powerful, while others are powerless. But no matter what their individual personalities and contributions, their stories are of

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5

Powery, Emerson B. "‘Rise Up, Ye Women’." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 5, no. 2 (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 appropr

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Efthimiadis-Keith, Helen. "Women, Jung and the Hebrew Bible." biblical interpretation 23, no. 1 (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

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7

CHEN, Zhongxiang. "Interpretation of the Women in the Biblical Literature." Review of Social Sciences 1, no. 6 (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

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8

고유경. "The Role and Significance of the Bible Women in the 3.1 Movement." Women and History ll, no. 31 (2019): 101–32. http://dx.doi.org/10.22511/women..31.201912.101.

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9

Kondemo, Maleke M. "In Search of Biblical Role Models for Mongo Women: A Bosadi Reading of Vashti and Esther." Old Testament Essays 34, no. 2 (2021): 1–19. http://dx.doi.org/10.17159/2312-3621/2021/v34n2a14.

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The Old Testament world clearly subjected the woman to the will and protection of her husband, but she was also celebrated for performing important roles as wife and mother. Although some of its texts may be considered oppressive in certain ways, the Bible also contains positive examples of liberation stories for women to emulate. The Bible contains stories which may be read to promote the rights of women to be what God wants them to be, a right which needs to be reclaimed. Informed by David Adamo's African biblical hermeneutical reading that encourages the appropriation of the Bible by Africa

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10

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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11

S, Radha. "Women's Legacy in the Bible." International Research Journal of Tamil 4, S-18 (2022): 452–55. http://dx.doi.org/10.34256/irjt224s1862.

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Every poet and storyteller sing a poem and writes story comparing women to Pushpam, means flower. There are many kinds of flowers, each with different speciality. Their colours and smells are different. Similarly, every woman created by God has different qualities and nature. Even in the Bible, each story portrays women in a different form with different characteristics. But only some flowers attract human attention. Many kind of flowers that grow in the forest bloom and wither, no one is there to take care of it. No one enjoys its beauty, and no one consumes its fragrance. However, God does n

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12

de Groot, Christiana. "Contextualizing The Woman’s Bible." Studies in Religion/Sciences Religieuses 41, no. 4 (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

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13

Waha, Kristen Bergman. "Converts, Bible Women, and Girl Graduates: Emerging Visions of Indian Christian Womanhood in Krupabai Satthianadhan’s Saguna (1889–1890)." Victorians: A Journal of Culture and Literature 145, no. 1 (2024): 37–56. http://dx.doi.org/10.1353/vct.2024.a931641.

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ABSTRACT: Krupabai Satthianadhan’s Saguna (1889–1890) is an autobiographical novel by one of the first Indian women to attend medical school in Madras. Saguna is a New Woman narrative of spiritual and social development for both its protagonist and the emerging Indian Christian community. Written in English, it was serialized in the Madras Christian College Magazine , a periodical reaching British, Anglo-Indian, and Western-educated Indian readerships regionally, nationally, and in Christian missionary networks throughout the Empire. Satthianadhan investigates the origins of Indian Christian w

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14

Waha, Kristen Bergman. "Converts, Bible Women, and Girl Graduates: Emerging Visions of Indian Christian Womanhood in Krupabai Satthianadhan’s Saguna (1889–1890)." Victorians: A Journal of Culture and Literature 145, no. 1 (2024): 37–56. http://dx.doi.org/10.1353/vct.00004.

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ABSTRACT: Krupabai Satthianadhan’s Saguna (1889–1890) is an autobiographical novel by one of the first Indian women to attend medical school in Madras. Saguna is a New Woman narrative of spiritual and social development for both its protagonist and the emerging Indian Christian community. Written in English, it was serialized in the Madras Christian College Magazine , a periodical reaching British, Anglo-Indian, and Western-educated Indian readerships regionally, nationally, and in Christian missionary networks throughout the Empire. Satthianadhan investigates the origins of Indian Christian w

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15

Natar, Asnath Niwa. "Prostitute or First Apostle? Critical Feminist Interpretation of John 4: 1-42 Over the Figure of the Samaritan Woman at Jacob's Well." Walisongo: Jurnal Penelitian Sosial Keagamaan 27, no. 1 (2019): 99–124. http://dx.doi.org/10.21580/ws.27.1.3891.

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The Bible is indeed written in a patriarchal culture and someone finds it desperate to search for the Bible texts that support equality as it provides insufficient passages of equality between men and women. Nonetheless, to use the feminist perspectives is pivotal in searching for equality in reading the Bible texts. It helps people to learn from the efforts made by women in the Bible in order to get out of their oppression and to not take for granted of their miserable situation. Thus in this paper, the author makes a reinterpretation effort on the text of John 4, 1- 42 which has been interpr

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16

Reid, Barbara E. "Major Review: Women in the Bible." Interpretation: A Journal of Bible and Theology 76, no. 3 (2022): 260–62. http://dx.doi.org/10.1177/00209643221099684b.

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17

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

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18

Moberly, Elizabeth. "Book Review: Women in the Bible." Theology 88, no. 723 (1985): 238–39. http://dx.doi.org/10.1177/0040571x8508800323.

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19

Dillon, Amanda. "Bible Journaling as a Spiritual Aid in Addiction Recovery." Religions 12, no. 11 (2021): 965. http://dx.doi.org/10.3390/rel12110965.

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Bible Journaling is a trend of the past decade whereby readers make creative, visual interventions in their Bibles, using coloured pens and pencils, watercolours, stickers and stencils, highlighting texts of particular resonance. Journaling, in its more conventional written forms, has long been recognised as a pathway to spiritual development. Significantly, Bible journaling is almost exclusively practiced by women and has a high level of interpersonal interaction attached to it, through open and mutual sharing of these creations, through various online social media fora. Gleaned from the shar

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20

Wong, Briana. "“We Believe the Bible”." Indonesian Journal of Theology 9, no. 1 (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.

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21

Nel, Marius. "Pentecostal Hermeneutical Considerations about Women in Ministry." Studia Historiae Ecclesiasticae 43, no. 1 (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 sta

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22

Silva, Claudia Neves da, and Ana Karolina Celestino Soares. "THE LEGITIMATION OF WOMEN'S SUBALTERNITY IN CHRISTIANITY AND ISLAM." PARALELLUS Revista de Estudos de Religião - UNICAP 15, no. 36 (2024): 209–20. http://dx.doi.org/10.25247/paralellus.2024.v15n36.p209-220.

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Religion is a system of doctrines and practices existing in all countries; an important system that guarantees and maintains social cohesion through the rationalization of the conception of the world and the behavior of men and women, in addition to determining and legitimizing the place of men and women in society. From these considerations, we aim in the article in question, to understand how Christianity and Islam reinforce and legitimize the subalternity of women. By reading the Bible and the Koran, books considered sacred by both religions, we highlight some passages that justify and rein

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23

Wassar, Sarah. "Tinjauan Teologi Pelayanan Perempuan." Jurnal Apokalupsis 12, no. 1 (2021): 19–32. http://dx.doi.org/10.52849/apokalupsis.v12i1.14.

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In teological perpective, women ministry herewith explains that women are called to serve God as well. A biblical study underlies woman ministry in family, churches and soceity. Therefore, women will not be binded to the cultural rules or patriachy system which contradics the Bible, that has been believed by the soceity and churches for years. Furthermore, The biblical truth of minister God will set women free to serve God.

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24

Burke, Linda. "Jeanette L. Patterson, Making the Bible French: The Bible historiale and the Medieval Lay Reader. Toronto: University of Toronto Press, 2022, 249 pp., 8 b/w ill." Mediaevistik 35, no. 1 (2022): 531–34. http://dx.doi.org/10.3726/med.2022.01.136.

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Abstract: Were medieval lay Christians forbidden by the Catholic Church to read the Bible in their mother tongue? Were vernacular Bibles a rarity? If vernacular Bibles flourished, as they did, who were the translators, and how were the ancient books of the Bible reworked to engage the lay man or woman of a time and culture far removed from the ancient world? Where the Church authorities approved of these Bibles, what were the agendas served?

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25

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

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

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27

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

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

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29

Perkins, Pheme. "Women in the Bible and Its World." Interpretation: A Journal of Bible and Theology 42, no. 1 (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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30

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

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31

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

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32

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

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33

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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34

Moko, Catur Widiat. "Eksistensi Gender Ditinjau Dari Sudut Pandang Al-Kitab (Studi Terhadap Agama Katolik)." Jurnal Intelektualita: Keislaman, Sosial dan Sains 7, no. 1 (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

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GAMSAKHURDIA, Nino, and Ana KURDIANI. "The Jezebel Stereotype." Journal in Humanities 10, no. 2 (2022): 88–93. http://dx.doi.org/10.31578/hum.v10i2.463.

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This paper is a part of a series of articles dedicated to the historical stereotypes existing towards African American women.Stereotypical archetypes that has been used in the past include mammy (a southern slang term for a Black woman who wereconsidered the portly, asexual, and fierce caretakers), jezebel (a concept revolving around Black women who were often portrayedas innately promiscuous, even predatory), and sapphire (Black women who are portrayed as rude, loud, malicious, stubborn, andoverbearing) (West, 1995). Unfortunately, those stereotypes have negatively affected the image of Afric

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36

Abdul Rahim, Adibah, and Nadzrah Ahmad. "The Critique of Feminism on Traditional Christian Theology: An Analysis from Qur’ānic Perspective." Ulum Islamiyyah 27 (May 17, 2019): 26–33. http://dx.doi.org/10.33102/uij.vol27no1.86.

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The study attempts to highlight feminists’ critics against traditional Christian theology on women. Traditional Cristian theology or known as Biblical or Christian patriarchy by the feminists has allegedly been studied and comprehended from a patriarchal perspective of male dominance hence misrepresentation of female scriptural image within the Bible. In this study, feminists’ critics on issue pertaining to women in the Bible were selected and analyzed its specifics before scrutinized further from Qur’anic point of view. The study finds that despite the feminists’ claim of image defamation of

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37

Bridge, Edward J. "A Mother’s Influence: Mothers Naming Children in the Hebrew Bible." Vetus Testamentum 64, no. 3 (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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-, Kartono, and Antonius Galih Arga Wiwin Aryanto. "MENYOAL IDENTITAS PEREMPUAN Analisa Identitas Sosial Perempuan Sirofenisia Dalam Mrk 7:24-30." Jurnal Ledalero 21, no. 2 (2022): 207. http://dx.doi.org/10.31385/jl.v21i2.307.207-218.

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<p><strong>Abstract</strong>: Every narrative in the Bible has not only theological insight but also social-communal aspect. Thus, the biblical narrative contains inspiration for today's social life. One such narrative is the story of the Syrophoenician woman in Mark 7:24-30. This article studies the identity of Syrophoenician woman in the light of Social Identity Theory. This research is important because it is not common to investigate the identity of women with scientific social theory in the narrative of the Bible. By this research, we get an explanation of the identity o

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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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Koplowitz-Breier, Anat. "Déjà Vu: Shirley Kaufman’s Poetry on Biblical Women." Religions 10, no. 9 (2019): 493. http://dx.doi.org/10.3390/rel10090493.

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This article explores Shirley Kaufman’s reading of the Bible as an elaboration on/of its feminine characters via three devices: (a) Dramatic monologues, in which the woman speaks for herself (“Rebecca” and “Leah”); (b) description of specific scenes that gives us a glimpse into the character’s point of view (“His Wife”, “Michal”, “Abishag”, “The Wife of Moses”, “Yael”, and “Job’s Wife”); and (c) interweaving of the biblical context into contemporary reality (“Déjà Vu” and “The Death of Rachel”). Fleshing these figures out, Kaufman portrays the biblical women through contemporary lenses as a wa

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41

Pattiserlihun, Selvone Christin. "The Women Poet: Exploring the Existence of Women and Feminist Values from the Song of Songs 3:1-5." Satya Widya: Jurnal Studi Agama 5, no. 2 (2022): 16–28. http://dx.doi.org/10.33363/swjsa.v5i2.844.

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Aren't humans created equally? in every situation, they are equal whatever the situation. Humans are social creatures who always depend on groups and cannot live alone to the fullest. Biologically, humans are classified based on sex in two forms, namely male (male) and female (female). Both men and women, humans still have the same awareness to express their existence in society. However, the awareness to accept existence (existence) is based on several conditions. The Bible is a place to describe the existence of women in society in terms of religion (Christianity). Women have always been obj

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42

Stein, Stephen J. "America's Bibles: Canon, Commentary, and Community." Church History 64, no. 2 (1995): 169–84. http://dx.doi.org/10.2307/3167903.

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In America the category ‘bible’ enjoys a privileged cultural position. That fact was brought home to me anecdotally several years ago when I received a telephone call forwarded through a departmental secretary. The woman on the other end of the line expressed frustration because she did not know what to do with a worn-out Bible. She asked if there was a proper way to handle the situation: should she bury it, or burn it? She was genuinely perplexed. Of one thing alone was she certain: she could not throw the Bible into a garbage can. As it turned out, I was of little help. I knew no liturgy for

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43

Roberts, Megan. "Women and Exilic Identity in the Hebrew Bible." Bulletin for Biblical Research 30, no. 1 (2020): 129–32. http://dx.doi.org/10.5325/bullbiblrese.30.1.0129.

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44

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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45

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

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

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

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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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49

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

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

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