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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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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.
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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Phaipi, Chingboi Guite. "The Bible and Women’s Subordination." International Journal of Asian Christianity 5, no. 1 (March 3, 2022): 69–88. http://dx.doi.org/10.1163/25424246-05010005.
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 subordination, sameness and togetherness between the man and the woman are emphasized throughout the narrative of Gen 2–3.
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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.
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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고유경. "The Role and Significance of the Bible Women in the 3.1 Movement." Women and History ll, no. 31 (December 2019): 101–32. http://dx.doi.org/10.22511/women..31.201912.101.
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.
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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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.
<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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S, Radha. "Women's Legacy in the Bible." International Research Journal of Tamil 4, S-18 (December 8, 2022): 452–55. http://dx.doi.org/10.34256/irjt224s1862.
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 not refuse to give beauty and fragrance to it. The Lord Jesus Christ tells us to observe how the wild flowers grow. If God takes care of them, will He not take care of humans? Every woman in the scripture’s blossoms like a flow and God uses them for a good purpose. This article explains about the women’s legacy in the Bible
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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 (November 18, 2021): 1–19. http://dx.doi.org/10.17159/2312-3621/2021/v34n2a14.
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 African women and men by reconsidering ancient biblical traditions and African life experiences with the purpose of finding biblical role models, this essay reads the Bible from the point of view of the marginalised and oppressed in order to draw out a liberation message. In this article, I examine the characters of Esther and Vashti in the book of Esther as they navigate a patriarchal context in light of Mongo women's experiences. Though Esther and Vashti operated on a high-class level, both women can serve as role models to Mongo women. The strategies used by the two queens can also be combined to affirm Mongo women and help them to conceive new identities and roles.
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.
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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Miller, Susan E. "Women in Mark's gospel." Thesis, University of Glasgow, 2002. http://theses.gla.ac.uk/1427/.
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.
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.
Heim, Joanne E. "Marginalized women feminist hermeneutics and pastoral praxis /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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.
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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Rapp, Christine M. "Women's ministry development project for Voyagers Bible Church, Irvine, California." Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com/search.cfm?p034-0046.
Alvera, Mickelsen, and Evangelical Colloquium on Women and the Bible (1984 : Oak Brook, Ill.), eds. Women, authority & the Bible. Downers Grove, Ill: InterVarsity Press, 1986.
Public activity by women Protestants reached new heights during the nineteenth century, especially in speaking and writing that applied Scripture to daily life. Most women who did so followed the standard conventions of biblical interpretation supported by American men, but sometimes with conclusions that men did not draw. A few women, like the indominable sisters Angelina and Sarah Grimké, draw on the Bible both to condemn slavery and to campaign for women’s rights. More women joined them in arguing that the Bible, properly understood, did not support the kind of patriarchal hierarchies that had long been taken for granted. Significantly, the hermeneutical controversies arising from these claims by women paralleled the conflict of interpretive practices brought to the question of slavery.
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"Feminist Bibliography: Bible." In Women in the Hebrew Bible, 549–58. Routledge, 2013. http://dx.doi.org/10.4324/9780203948644-153.
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.
Elvey, Anne. "Women, Authority and the Bible:." In Hermeneutics and the Authority of Scripture, 1–10. ATF Press, 2012. http://dx.doi.org/10.2307/j.ctvd1c8gn.4.
Chilcote, Paul W. "Methodist Women and the Bible:." In Faith and Feminism in Nineteenth-Century Religious Communities, 13–28. SBL Press, 2019. http://dx.doi.org/10.2307/j.ctvj7wmb2.6.
"An Owners Manual for the Bible." In Women Preaching Revolution, 109–17. University of Pennsylvania Press, 1997. http://dx.doi.org/10.9783/9781512803822-016.
Fuchs, Esther. "Jewish Feminist Approaches to the Bible." In Women and Judaism, 25–40. NYU Press, 2009. http://dx.doi.org/10.18574/nyu/9780814732182.003.0002.
Madipoane Masenya (ngwan’a Mphahlele). "WOMEN, AFRICANA REALITY, and the BIBLE." In The Africana Bible, 33–38. Fortress Press, 2009. http://dx.doi.org/10.2307/j.ctv19cwbj9.11.
Conference papers on the topic "Women in the Bible":
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Oh, Jung, Animesh Nandi, Prem Gurnani, Peter Bryant-Greenwood, Kevin Rosenblatt, and Jean Gao. "Prediction of labor for pregnant women using high-resolution mass spectrometry data." In Sixth IEEE Symposium on BioInformatics and BioEngineering (BIBE'06). IEEE, 2006. http://dx.doi.org/10.1109/bibe.2006.253298.
Jesneck, Jonathan L., Sayan Mukherjee, Loren W. Nolte, Anna E. Lokshin, Jeffrey R. Marks, and Joseph Lo. "Decision Fusion of Circulating Markers for Breast Cancer Detection in Premenopausal Women." In 2007 IEEE 7th International Symposium on BioInformatics and BioEngineering. IEEE, 2007. http://dx.doi.org/10.1109/bibe.2007.4375762.
Grana, Costantino, Daniele Borghesani, Simone Calderara, and Rita Cucchiara. ""Inside the bible"." In Proceeding of the 1st ACM international conference. New York, New York, USA: ACM Press, 2008. http://dx.doi.org/10.1145/1460096.1460158.
Kim, Hyoyoung, and Jin Wan Park. "Topics on bible visualization." In SIGGRAPH Asia 2013 Art Gallery. New York, New York, USA: ACM Press, 2013. http://dx.doi.org/10.1145/2542256.2542261.
Octavianus, Cindy, I. Putu Ayub Darmawan, Maria Lidya Wenas, and Mikha Agus Widiyanto. "Effectiveness of Action Bible Game Board Media to Introduce Bible Characters to Children." In 1st World Conference on Social and Humanities Research (W-SHARE 2021). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220402.039.
Ahamed, Nizam U., Kellen T. Krajewski, Camille C. Johnson, Adam J. Sterczala, Julie P. Greeves, Sophie L. Wardle, Thomas J. O'Leary, et al. "Using Wavelet-based Fractal Analysis of Inertial Measurement Unit Signals to Examine Gait Data from Men and Women during a Load Carriage Task." In 2020 IEEE 20th International Conference on Bioinformatics and Bioengineering (BIBE). IEEE, 2020. http://dx.doi.org/10.1109/bibe50027.2020.00085.
Wlochova, Andrea. "THE IMPORTANCE OF THE KRALICE BIBLE." In 5th SGEM International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS SGEM2018. STEF92 Technology, 2018. http://dx.doi.org/10.5593/sgemsocialf2018/2.3/s21.022.
Justification: Bile acids (BA) are the end products of cholesterol catabolism and may act as signalling molecules and metabolic regulators of energy homeostasis. Disorders in BA metabolism can lead to liver and cardiovascular diseases. In a 4-week double-blind RCT (VALOBAB-C), we demonstrated that the daily consumption of a cream cheese enriched with 3 or 5g of milk polar lipids (PL) improved lipid metabolism by reducing hypercholesterolemia in overweight postmenopausal women. Objective: We aimed to determine the effect of milk PL on circulating BA in the fasting and postprandial state. Methods: In the VALOBAB-C trial, postprandial metabolic explorations (0-480min) were performed before and after the intervention, including a standardized high fat-high sucrose breakfast at fasting and a standardized lunch containing the test cream cheese at 240 min. Fasting and postprandial serum bile acid composition was analysed by HPLC-MS/MS. Results: The milk PL intervention slightly increased total fasting BA concentrations (ΔAfter-Before) (PPL=0.03), with no significant effect on BA species profile (% of total BA). Total BA concentration was not impacted during the postprandial period, but the primary/secondary BA ratio was significantly decreased in both milk PL groups versus control. Milk PL decreased the relative abundance of primary BA (PPL=0.02), increased Tauro-conjugated BA (Pgroup=0.02) and highly decreased Glyco-conjugated BA. Proportions of several species were also decreased during the postprandial period, among which GLCA (glycolithocholic acid). The latter is derived from lithocholic acid, whose accumulation is toxic. Such results provide new insights in the knowledge of BA metabolism, and a potential link with the cholesterol-lowering effects of milk PL deserves to be investigated. Significance of the research to the AOCS membership: H&N, EAT and PL division members can be interested by this research regarding lipid ingredients of functional interest and their impact on relevant biomarkers involved in lipid metabolism.
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Kanungo, Tapas, and Philip Resnik. "The Bible, truth, and multilingual OCR evaluation." In Electronic Imaging '99, edited by Daniel P. Lopresti and Jiangying Zhou. SPIE, 1999. http://dx.doi.org/10.1117/12.335806.
Susanto, Budi, Wahju Satria Wibowo, Centaury Harjani, and Koniherawati. "Bible Learning with Board Game for Children." In 2nd International Media Conference 2019 (IMC 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200325.006.
Schulte, Kristen, Jennifer A. Bentley, and Laffy F. Tranel. Women Managing Dairy Cattle: Educating Dairy Women. Ames (Iowa): Iowa State University, January 2015. http://dx.doi.org/10.31274/ans_air-180814-1301.
Barclay, Kate. Women fish too: invisible women in tuna industries. Edited by Tasha Wibawa. Monash University, March 2022. http://dx.doi.org/10.54377/d716-ac1f.
Cart, Fredrick J., Allen L. Fleming, and Roy G. Wise. Women in Combat. Fort Belvoir, VA: Defense Technical Information Center, June 1986. http://dx.doi.org/10.21236/ada395292.
Anderson, Siwan, and Debraj Ray. Missing Unmarried Women. Cambridge, MA: National Bureau of Economic Research, August 2015. http://dx.doi.org/10.3386/w21511.
Gurung, J. D. Organising Mountain Women. Kathmandu, Nepal: International Centre for Integrated Mountain Development (ICIMOD), 1995. http://dx.doi.org/10.53055/icimod.207.
Gurung, J. D. Organising Mountain Women. Kathmandu, Nepal: International Centre for Integrated Mountain Development (ICIMOD), 1995. http://dx.doi.org/10.53055/icimod.207.
Cohoon, Melinda. Palestinian Women of the Intifada: the Women?s Committees, 1987-1988. Portland State University Library, January 2014. http://dx.doi.org/10.15760/honors.78.
Zhao, Sophia, and Maw-Der Foo. Queen bee syndrome: The real reason women do not promote women. Center for Creative Leadership, September 2016. http://dx.doi.org/10.35613/ccl.2016.1066.
