Y dijo Dios: Hagamos al hombre a nuestra imagen, conforme a nuestra semejanza; y ejerza dominio sobre los peces del mar, sobre las aves del cielo, sobre
Gen 3:16, about Eve, and Gen 4:7, about Cain, both contain the Hebrew words teshuqah (“desire”) and mashal (“rule”). Does 4:7 help us to understand 3:16?
Here’s a paper I presented back in 2015 and which is included in the book “The Gender Conversation.”
Is the Hebrew word teshuqah, traditionally translated as “desire” in Genesis 3:16, better translated as “single-minded concentration” or “devotion”?
The Hebrew word teshuqah is usually translated as “desire” in Gen. 3:16: “your desire will be for your husband.” What does this mean?
This short post looks at the way the Hebrew word kenegdo (used in Gen. 2:18 & 20 for the creation of Eve) is translated in a respected Afrikaans version of the Bible.
Is the concept of “male headship” present in Genesis chapters 1-3 as some complementarians argue? How is the Hebrew word for “head” (rosh) used in these three chapters?
This article addresses 5 questions about Adam’s role and prominence in Genesis chapters 2 and 3. For example, did God only call Adam in Genesis 3:9?
Tanto la primer mujer (ishshah) como el primer varón (ish) habían sido una parte o un lado del primer ser humano (ha’adam). En Génesis 2:23 el varón declara, literalmente que, ellos compartieron la misma carne y huesos.
I’ve highlighted the words for human, man, and woman in the Hebrew text of Gen. 2 to help non-Hebrew readers see that the first human in Eden was not necessarily male.
En Génesis 1, hombres y mujeres son creados por Dios y hechos a su imagen y semejanza. Ambos son bendecidos por Dios y comisionados por Dios para una tarea.
Genesis 1 tells us about God’s creation of humanity and the equal status and authority of men and women. This message of equality is lost in some interpretations tainted by influences from the ancient Greeks.
This article was first published in English here. Mais artigos em português aqui. INTRODUÇÃO Em outros artigos neste site, sugeri que a heresia em Éfeso,
“A woman ought to have power on her head” is the crux of 1 Cor. 11:2-16. What did Paul mean here? And what does “because of the angels” mean?
In Part 3, I focus on 1 Cor. 11:7-9 and corresponding verses. Why did Paul say man is the image and glory of God, and woman was made for man?
In Part 2, I continue looking at 1 Cor. 11:2-16, especially at 1 Cor. 11:4-6. Was Paul’s concern head coverings or hairstyles?
This is Part 1 of a talk I gave in August on 1 Cor. 11:2-16. This passage includes the phrase, “the head of woman is the man.”
I repond to 5 flawed ideas I often hear as interpretations of Ephesians 5:22-33, including the “husband as decision-maker” idea.
Melania the Elder was a powerful, wealthy, educated woman who influenced and shaped Christianity until her death in 410.
Introduction I’m asked from time to time what I think about The Inclusive Bible. In short, I don’t like it. I want a Bible translation
What is the mystery in Eph 5:32? Here’s my quick take on “This mystery is great; but I am speaking with reference to Christ and the church.”
The Meanings of Baal: owner, master, husband … There is a teaching which claims that because the Hebrew word baal (a word used in the
Chief Timna and Chief Oholibamah Genesis 36 contains the family record of Esau, the son of Isaac and Rebekah, who is also called Edom. Esau
En el corazón del igualitarismo cristiano está la creencia de que nuestras cualidades y talentos personales determinan en gran medida nuestras actividades en el hogar
This is the 3rd post taken from my chapter in “Co-workers and Co-leaders.” I look here at some of the men and women who were involved in difficult and dangerous ministries.
A short discussion on the adjective akatakalyptos and the verb katakalyptō (“cover”) used in 1 Corinthians 11:2–16.
Rahab, Tamar, and Rizpah were in precarious social situations. They each took matters into their own hands, and the consequences of their daring, unorthodox actions were life-changing.
Introduction Some believe that El Shaddai, a name or designation of God that is used several times in the Hebrew Bible, is a feminine name
In early Syriac texts (2nd–4th centuries), the Holy Spirit and even God are described using feminine and maternal imagery. In this article, I quote from these texts.
Here is more from a talk I gave on February 11. In part 2, I look at 1 Timothy 2:12 within its immediate context and within the context of First Timothy.
I look at how the word ezer is used in the Hebrew Bible, including how it is used in people’s names in the Bible. And I show that being an ezer is not an especially feminine role or obligation.
In part 2, I look at the two texts Troy Martin uses to support his “testicle” idea, at ancient Jewish texts that mention the Watchers, and at what Paul meant by “nature teaches” (1 Cor. 11:14).
Introduction These notes began as a footnote in my article that critiques Troy W. Martin’s understanding of hair in 1 Corinthians 11:15. Dr Martin refers
With some trepidation, I critique Troy Martin’s idea that peribolaion means testicle in 1 Cor. 11:15 and his idea that Paul thought hair is a conduit of semen.
In this short blog post (less than 400 words), I address persistent and common misconceptions about Christian egalitarianism or mutualism.
What did the Samaritan woman mean when she told the folk of Sychar, “Come, see a man who told me ‘everything I ever did'”?
Here’s a 500-word biblical defence for Christian egalitarianism/ mutualism. Plus a link to a podcast I did with James Pruch on “Mutuality in the Garden.”
Here are some first-century Greek texts that use the word kephalē (“head”). They show how the word was used in Paul’s day.
What does “shekinah” mean for Christians? Is this concept in the Bible? What, if anything, does “shekinah” tell us about God’s gender?
Introducción Es preocupante cuando la gente utiliza mal las escrituras para subordinar y reprimir a las mujeres y, a la inversa, para elevar a los
En Efesios 5:22-33, Pablo hace varias afirmaciones sobre la relación entre los esposos del primer siglo, que normalmente tenían una relación muy desigual. Pablo presenta
In Luke 13:10–17, Jesus sets free a woman who had been disabled for 18 years. Click to see Barbara Schwarz’s painting and to read the story that inspired her artwork.
Introducción 1 Corintios 11:2-16 es un pasaje difícil de entender y desentrañar. En este breve artículo, intento ser lo más sucinta posible y dar una
Here are a few excerpts from a chapter written by Judith Gundry that are helpful in understanding Paul’s arguments and use of creation in 1 Cor. 11:2-16.
Paul said in 1 Cor. 11:10 that a woman should have “authority on her head.” Whose authority is it?
in 1 Cor. 11:14-15, Paul says that nature is a teacher of hair lengths or hairstyles for men and women. What did he mean by “nature”?
Beautiful People in the Hebrew Bible Here is a list of the 9+ men and 15+ women described as “beautiful” (יָפֶה), or “good [looking]” (טוֹב),
In her book The Making of Biblical Womanhood, Beth Allison Barr argues that the concept of “biblical womanhood” doesn’t come from the apostle Paul.
Part 3 looks at what Jael’s story and the accounts of Jesus’ crucifixion have in common, and at why some early and medieval theologians used Jael as a type of Mary the mother of Jesus.
Tamar, Rahab, Ruth, and Uriah’s wife are the only women mentioned in the genealogy of Jesus in Matthew 1. Why only these four women?
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© 2022 Marg Mowczko