Poll – How do you interpret this Scripture passage about women?
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This passage has gotten a lot of attention over the years - It seems everyone knows this passage - whether they know anything else about the Bible or not!\nMany (most?) overlook the fact that this command does not stand alone. Paul had already given this command for silence twice in the same passage - once applied to those who speak in tongues, and once to the prophets, and finally to the women. In all three cases, a close examination of the original language will show that the exact same words are used each time, however, most translations render it differently for the command to women.\nIn these three verses, "be silent" had to do with taking turns. It is not a unilateral command to for all time - it is a call for order and direction; for the proper use of the giftings God has bestowed on the various members of the church.\n\nPaul was making sure that women were not left out of the church! He knew that they were at a disadvantage in the culture, with little (closer to NO) opportunity for education. Paul sought to eradicate that, so that by their husband's instruction, they could function as peers. This might seem like a small thing today, but at that time it was HUGE. Even while he was correcting the chaos of the church, he was providing a way for the women to better themselves. His words were not harsh authoritarianism, relegating women to to some narrow role. On the contrary, they were opening new doors of opportunity for those who society had excluded and ingnored.\nClose examination of other Scriptures will reveal that Paul considered, Chloe, Priscilla, Stephana, and Phoebe, to be Annointed by God to leadership positions withing the church.\nPriscilla instructed Apollos, and neither Luke, nor Paul criticized this fact.\nThere is considerable evidence to suggest that Priscilla could have been the writer of the book of Hebrews.\nPaul even mentions pointedly that Phoebe was a deacon of the church in Chencrea.
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When the bible speaks about Men it also refers to women also so yeah lesbians are out of the question too
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we think "hey, how come christian bibles translate the word hebrew word for woman to mean virgin, even though thats not what it means? could it be because they have an agenda and are trying to dupe people who are ignorant of hebrew into believing in their idolatrous cult?"\n\nFather K - its called history. the jewish rabbis only translated the torah. the torah does not include isaiah.
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I did a bunch of searches on google and on bartleby.com (an excellent reference site that has an entire section on verse). the closest thing I could find was this passage from the bible: \n\nNUMBER:1316\nQUOTATION:Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: for where your treasure is, there will your heart be also.\nATTRIBUTION:Bible: New Testament Jesus, in Matthew, 6:19-21.\n \nDo you remember where you saw or heard the poem? That might help a bit.
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All who consider themselves as the 'lost sheep' both the Jew and the Gentiles(non Jews) wii be saved.\n\nThis woman is a Canaanite . She also had Greek nationality (Mark 7:26) which means she was a Gentile.   This woman was pleading for Jesus' help but was initially ignored. Jesus must have been testing her faith as he ultimately heals her daughter. \n\nJesus went beyond his silence to say that his ministry was to the Jews (Mat 15:24) which is the one you quoted. “I was not sent except to the lost sheep of the house of Israel.” ie the Jews.Jesus ministry was initially to the Jews and it was to spread later to the gentiles.\n\nIn the very next verse, this woman was acknowledging Jesus as Lord and worshipping him. The gentile woman saw the Jewish messiah Jesus as God.(Mt 15:25). She also appealed 'Lord help me' which is what all sinners do to get forgiveness from God.\n\nIn Mt 15:26, Jesus tests her further by saying that ' it is not good to take the children's  bread and give it to the little dogs' The words children and little dogs were common references to Jews and gentiles then.\n\nThe woman persists that she would then have the crumbs. \n\nJesus finally responds 'O woman. great is your faith. Let it be to you as you desire.' She had passed the test of faith and perseverance.\n\nJesus had not immediately met her need but that made her persevere with her faith and finally she was answered.
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ABIGAIL\nMemorial \n1 September \nProfile \nJewish laywoman. Wife of King David. Old Testament matriarch. One of the seven women considered a prophet by the Talmudic scholars. \nBorn \nc.1000 BC \nDied \nc.950 BC \nCanonized \nPre-Congregation \nHard Copy \nprinter friendly version \nTranslate \nespañol | français | deutsch | italiano | português \nReadings \nThen Abigail made haste and took two hundred loaves, and two vessels of wine, and five sheep ready dressed, and five measures of parched corn, and a hundred clusters of raisins, and two hundred cakes of dry figs, and laid them upon asses: And she said to her servants: Go before me: behold, I will follow after you: but she told not her husband, Nabal. And when she had gotten upon an ass, and was coming down to the foot of the mountain, David and his men came down over against her, and she met them. And David said: Truly in vain have I kept all that belonged to this fellow in the wilderness, and nothing was lost of all that pertained unto him: and he hath returned me evil for good. May God do so and so, and add more to the foes of David, if I leave of all that belong to him till the morning, any that pisseth against the wall. And when Abigail saw David, she made haste and lighted off the ass, and fell before David, on her face, and adored upon the ground. And she fell at his feet, and said: Upon me let this iniquity be, my lord: let thy handmaid speak, I beseech thee, in thy ears, and hear the words of thy servant. Let not my lord the king, I pray thee, regard this naughty man, Nabal: for according to his name, he is a fool, and folly is with him: but I, thy handmaid, did not see thy servants, my lord, whom thou sentest. Now therefore, my lord, the Lord liveth, and thy soul liveth, who hath withholden thee from coming to blood, and hath saved thy hand to thee: and now let thy enemies be as Nabal, and all they that seek evil to my lord. Wherefore receive this blessing, which thy handmaid hath brought to thee, my lord: and give it to the young men that follow thee, my lord. Forgive the iniquity of thy handmaid: for the Lord will surely make for my lord a faithful house, because thou, my lord, fightest the battles of the Lord: let not evil therefore be found in thee all the days of thy life. For if a man at any time shall rise, and persecute thee, and seek thy life, the soul of my lord shall be kept, as in the bundle of the living, with the Lord thy God: but the souls of thy enemies shall be whirled, as with the violence and whirling of a sling. And when the Lord shall have done to thee, my lord, all the good that he hath spoken concerning thee, and shall have made thee prince over Israel, This shall not be an occasion of grief to thee, and a scruple of heart to my lord, that thou hast shed innocent blood, or hast revenged thyself: and when the Lord shall have done well by my lord, thou shalt remember thy handmaid. \n\nAnd David said to Abigail: Blessed be the Lord the God of Israel, who sent thee this day to meet me, and blessed be thy speech: And blessed be thou, who hast kept me to day from coming to blood, and revenging me with my own hand. Otherwise, as the Lord liveth, the God of Israel, who hath withholden me from doing thee any evil, if thou hadst not quickly come to meet me, there had not been left to Nabal by the morning light, any that pisseth against the wall. And David received at her hand all that she had brought him, and said to her: Go in peace into thy house, behold I have heard thy voice, and honoured thy face. \n\nAnd Abigail came to Nabal: and behold he had a feast in his house, like the feast of a king: and Nabal's heart was merry, for he was very drunk: and she told him nothing less or more until morning. But early in the morning, when Nabal had digested his wine, his wife told him these words, and his heart died within him, and he became as a stone. And after ten days had passed, the Lord struck Nabal, and he died. And when David had heard that Na
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I don't know about the bible but have you read the quran properly. Similar verses are present.\n\nSura al-Baqarah 2:223  Your women are a tilth for you (to cultivate) so go to your tilth as ye will, and send (good deeds) before you for your souls, and fear Allah, and know that ye will (one day) meet Him. Give glad tidings to believers, (O Muhammad)\n\nSura an-Nisa' 4:34  ...As to those women On whose part ye fear Disloyalty and ill-conduct Admonish them (first), (Next), refuse to share their beds, (And last) beat them (lightly); But if they return to obedience, seek not against them Means (of annoyance): For God is Most High, Great (above you all).\n\nIn the translation of the above verse the word 'lightly' was added by the translator Yusufali. The original verse does not contain any such (lightly) word. Yusufali was so embarrassed that he added 'lightly' to make the verse more civilized.\n\nSura an-Nisa 4:24  And all married women (are forbidden unto you) save those (captives) whom your right hand possess.\n\nYou say in modern world there are no such things as the possession of the right hands. Think again. Quran is eternal. The world may change but Quran cannot change.\n\nIs not any woman that opposes any Islamic ruling waging a war against Allah? Are not the Mullahs fighting the enemies of Allah? So, when they defeat the enemy (captured rebel woman) she becomes the possession of the right hands (captives) of them. And Allah has permitted them to have sexual intercourse with these captive women.\n\nTafsir of this ayat take from Mawdudi’s The Meaning of the Qur’an:\nBook 10, page 137, footnote no. 94\n\n“This verse explains why one is permitted to have conjugal relations with one’s slave-girls besides the wedded wives, and there is no restriction on their number. The same thing has also been stated in Surah An-Nisa:3; Al-Mu’minun:6; and Al-Ma’arij:30. In all these verses the slave-girls have been mentioned as a separate class from the wedded wives, and conjugal relations with them have been permitted. Moreover, verse 3 of Surah An-Nisa lays down the number of the wives as four, but neither has Allah fixed the number of the slave-girls in that verse nor made any allusion to their number in the other relevant verses. Here, of course, the Holy Prophet is being addressed and told: ‘It is no more lawful for you to take other women in marriage, or divorce any of the present wives and take another wife in her stead; slave-girls, however, are lawful.’ This shows no restriction has been imposed in respect of slave-girls.\n\nTafsir of Mawdudi, Book2, page 112, footnote 44:\n\n“That is, ‘Those women, who became prisoners of war, while their husbands are left behind in the War Zone, are not unlawful because their marriage ties have been broken by the fact that they have come into the Islamic Zone. It is lawful to marry such women and make them wives, and it is also lawful for those, in whose possession they are, to have sexual relations with them.\n\nMenstruation is an illness (disease) \n\nSura al-Baqarah 2:222 They question thee (O Muhammad) concerning menstruation. Say it is an illness, so let women alone at such times and go not in unto them till they are cleansed. (Translation by Pickthall)\n\nthe prophet said that majority of women will be in hell.  \n\nNarrated Ibn 'Abbas: The Prophet said " I was shown the Hell-fire and that the majority of its dwellers were women who were ungrateful" (Sahih Bukhari 1:28)
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Well, lets not take this out of context, here is the whole passage: \n\n\n 33"Either make the tree good and its fruit good, or make the tree bad and its fruit bad; for the tree is known by its fruit. \n 34"You brood of vipers, how can you, being evil, speak what is good? For the mouth speaks out of that which fills the heart. \n\n 35"The good man brings out of his good treasure what is good; and the evil man brings out of his evil treasure what is evil. \n\n 36"But I tell you that every careless word that people speak, they shall give an accounting for it in the day of judgment. \n\n 37"For by your words you will be justified, and by your words you will be condemned." \n\nBasically Jesus was speaking to the scribes and Pharisees as they where questioning his words and actions.  \n\nTo me, the Pharisees where trying to trip up Jesus with their words.  Jesus rebuked them. \n\n Basically, I believe it is saying that our character is known by what we say and what we do.  If we say and do good then good will come to us, however, if we say and do bad then bad will come to us in the end.  God take an account of all we do here on earth, one day we will be judged.\n\nGod Bless You and Peace be with you.
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I didn't bother reading it because I feel fairly certain that you're reading those verses out of context and without any understanding of either the author's intent or the underlying theological framwework of the ancient Israelites.\n\nUpdate: I have now read it and am entirely certain that you're reading those verses out of context and without any understanding of either the author's intent or the underlying theological framwework of the ancient Israelites.
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Which verse/ chapter did you read that? Would really like to know, could speculate on it further.
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The Lost Chapter of Genesis\n \nAdam was hanging around the garden of Eden feeling very lonely. \n\nSo God asked him, "What's wrong with you?" \n\nAdam said he didn't have anyone to talk to. \n\nGod said that He was going to make Adam a companion and that it would be a woman. \nHe said, "This pretty lady will gather food for you, she will cook for you, and when you discover clothing, she will wash it for you. \n"She will always agree with every decision you make and she will not nag you and will always be the first to admit she was wrong when you've had a disagreement. She will praise you!  "She will bear your children and never ask you to get up in the middle of the night to take care of them. \n"She will never have a headache and will freely give you love and passion whenever you need it." \n\nAdam asked God, "What will a woman like this cost?" \n\nGod replied, "An arm and a leg." \n\nSo Adam asked, "What can I get for a rib?" \n\nThe rest is history....
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I am a Christian.  However the bible was written by MAN not GOD.  I do not think God wants us to be slaves to our husbands, thats just what man wanted from women.
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By the way I'm a woman not a mant hats sexist\nbut think about what ll prophets went through??\nyou need to be strong to stand up against a village of ppl and tell them to worship god!!\ntasks like that aren't easy for women.\nthe prophet Abraham as thrown into fire by this ppl he didn't get hurt but the ppl told him if your god is real the he'll save you from the fire how is a women going to bring up the courage to willingly get put in to a fire?\nplus its known women think more with there hearts rather their heads.\nTo be a prophet means to only think with your head not let you emotions get involved. \nalso the prophet Abraham didn't have his first child until he was an old man with Grey hair and when g_d commanded him to leave him and his wife in the desert with no food and no water he did??\nhow many women can do that??\nread up on what the went through you'll understand.\n\n\nJust to add on women have no rights thats not tru \nif you know anything about islam\nWomen have the right to work\nlearn to swim\nan education\nand to ride horses or in our day drive cars
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In the Bible when it refers to men, in just means people in general, so yes, women are created equal in God's eyes, but in society now-a-days women are still receiving the short end of the stick. Trust me, I know!
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Verse 18:\nHere is wisdom. That is, in what is stated respecting the name and the number of the name of the beast. The idea is, either that there would be need of peculiar sagacity in determining what the "number" of the "beast" or of his "name" was, or that peculiar "wisdom" was shown by the fact that the number could be thus expressed. The language used in the verse would lead the reader to suppose that the attempt to make out the "number" was not absolutely hopeless, but that the number was so far enigmatical as to require much skill in determining its meaning. It may also be implied that, for some reason, there was true "wisdom" in designating the name by this number, either because a more direct and explicit statement might expose him who made it to persecution, and it showed practical wisdom thus to guard against this danger; or because there was "wisdom" or skill shown in the fact that a number could be found which would thus correspond with the name. On either of these suppositions, peculiar wisdom would be required in deciphering its meaning. \n\nLet him that hath understanding. Implying \n\n(a) that it was practicable to "count the number of the name;" and \n\n(b) that it would require uncommon skill to do it. It could not be successfully attempted by all; but still there were those who might do it. This is such language as would be used respecting some difficult matter, but where there was hope that, by diligent application of the mind, and by the exercise of a sound understanding, there would be a prospect of success. \n\nCount the number of the beast. In Rev 13:16, it is "the number of his name." The word here rendered "count"-- qhfisatw--means, properly, to count or reckon with pebbles, or counters; then to reckon, to estimate. The word here means compute; that is, ascertain the exact import of the number, so as to identify the beast. The "number" is that which is immediately specified, "six hundred threescore and six"--666. The phrase "the number of the beast" means, that somehow this number was so connected with the beast, or would so represent its name or character, that the "beast" would be identified by its proper application. The mention in Rev 13:17 of "the name of the beast," and "the number of his name," shows that this "number" was somehow connected with his proper designation, so that by this he would be identified. The plain meaning is, that the number 666 would be so connected with his name, or with that which would properly designate him, that it could be determined who was meant by finding that number in his name or in his proper designation. This is the exercise of the skill or wisdom to which the writer here refers: substantially that which is required in the solution of a riddle or a conundrum. If it should be said here that this is undignified and unworthy of an inspired book, it may be replied \n\n(a) that there might be some important reason why the name or designation should not be more plainly made; \n\n(b) that it was important, nevertheless, that it should be so made that it would be possible to ascertain who was referred to; \n\n(c) that this should be done only in some way which would involve the principle of the enigma--"where a known thing was concealed under obscure language"--Webster's Dic.; \n\n(d) that the use of symbols, emblems, hieroglyphics, and riddles was common in the early periods of the world; and \n\n(e) that it was no uncommon thing in ancient times, as it is in modern, to test the capacity and skill of men by their ability to unfold the meaning of proverbs, riddles, and dark sayings. Compare the riddle of Samson, Jud 14:12, seq. See also Ps 49:4 78:2 Eze 17:2-8 Pr 1:2-6 Da 8:23 It would be a sufficient vindication of the method adopted here if it was certain or probable that a direct and
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Jesus peace be upon him spoke in his cradle as a proof of her innocence peace be upon her.\n\nFollowing is how the story is related in the Noble Quran [Translation of verses 19:16 -19:33 ]\n\n{\nRelate in the Book (the story of) Mary, when she withdrew from her family to a place in the East.\nShe placed a screen (to screen herself) from them; then We sent her our angel, and he appeared before her as a man in all respects.\nShe said: "I seek refuge from thee to (God) Most Gracious: (come not near) if thou dost fear God."\nHe said: "Nay, I am only a messenger from thy Lord, (to announce) to thee the gift of a holy son.\n She said: "How shall I have a son, seeing that no man has touched me, and I am not unchaste?"\n He said: "So (it will be): Thy Lord saith, 'that is easy for Me: and (We wish) to appoint him as a Sign unto men and a Mercy from Us':It is a matter (so) decreed."\nSo she conceived him, and she retired with him to a remote place.\nAnd the pains of childbirth drove her to the trunk of a palm-tree: She cried (in her anguish): "Ah! would that I had died before this! would that I had been a thing forgotten and out of sight!"\nBut (a voice) cried to her from beneath the (palm-tree): "Grieve not! for thy Lord hath provided a rivulet beneath thee;\n"And shake towards thyself the trunk of the palm-tree: It will let fall fresh ripe dates upon thee.\n"So eat and drink and cool (thine) eye. And if thou dost see any man, say, 'I have vowed a fast to (God) Most Gracious, and this day will I enter into not talk with any human being'"\nAt length she brought the (babe) to her people, carrying him (in her arms). They said: "O Mary! truly an amazing thing hast thou brought!\n"O sister of Aaron! Thy father was not a man of evil, nor thy mother a woman unchaste!"\n But she pointed to the babe. They said: "How can we talk to one who is a child in the cradle?"\nHe said: "I am indeed a servant of God: He hath given me revelation and made me a prophet;\n"And He hath made me blessed wheresoever I be, and hath enjoined on me Prayer and Charity as long as I live;\n"(He) hath made me kind to my mother, and not overbearing or miserable;\n"So peace is on me the day I was born, the day that I die, and the day that I shall be raised up to life (again)"!\n}
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(Isaiah 54:4-8)  "Fear not; for thou shalt not be ashamed: neither be thou confounded; ... 6 For the LORD hath called thee as a woman forsaken and grieved in spirit, and a wife of youth, when thou wast refused, saith thy God. 7 For a small moment have I forsaken thee; but with great mercies will I gather thee. 8 In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the LORD thy Redeemer\n.