Italian 
English 
Chinese 
Dutch 
Arabic 
Spanish 
Portuguese 
Russian 
French 
German 
Japanese 
Continue reading with a subscription
Get unlimited access to all our premium content and exclusive features.
Enjoy unlimited access, cancel anytime.
Sommario
- Sia l'Antico che il Nuovo Testamento sottolineano costantemente l'importanza di prendersi cura delle vedove, riflettendo la preoccupazione di Dio per i vulnerabili. Nell'antica società israelita furono stabilite leggi e disposizioni per proteggere e sostenere le vedove.
- La Bibbia presenta diverse storie di vedove che dimostrano una fede e una devozione straordinarie, come la vedova di Zarepta, Rut e la vedova che offrì le sue ultime due monete. Questi esempi sfidano le norme sociali e mostrano la forza spirituale di coloro che sono spesso emarginati.
- La prima chiesa cristiana sviluppò sistemi strutturati per sostenere le vedove, tra cui la distribuzione quotidiana di cibo e l'istituzione di un “ordine delle vedove”. I Padri della Chiesa sottolinearono il sacro dovere di prendersi cura delle vedove e spesso le considerarono come aventi uno status spirituale speciale.
- Gli insegnamenti della Bibbia sulle vedove offrono lezioni preziose per i cristiani di oggi, tra cui l'importanza della compassione, della giustizia sociale, della comunità inclusiva e della fede in azione. Questi insegnamenti sfidano i credenti moderni a riconsiderare i propri valori e il trattamento dei membri vulnerabili della società.
Bibliography (Click to show)
—
Bibliography:
Barclay, J. (2020). Household Networks and Early Christian Economics: A Fresh Study of 1 Timothy 5.3–16. New Testament Studies, 66, 268–287.
Blessing, C. A. (2018). It shall teach all Ladies the right path to rectifie their issue: Bastardy Law in John Webster’s The Devil’s Law-Case. ANQ: A Quarterly Journal of Short Articles, Notes and Reviews, 31, 161–167.
Boer, T., & Groenewoud, A. (2021). Dutch Reformed support for Assisted Dying in the Netherlands 1969–2019: An Analysis of the Views of Parishioners, Pastors, Opinion Makers, and Official Reports of the Protestant Church in the Netherlands. Journal of The Society of Christian Ethics, 41, 125–147.
Codignola, L. (2006). The Case for Fr. Charles Dominic Ffrench (1775-1851) (review). The Catholic Historical Review, 92, 139–142.
Costa, J. (2007). The brotherhoods (Confrarias) and lay support for the early christian church in Japan. Japanese Journal of Religious Studies, 34, 67–84.
Gerdner, L., Tripp-Reimer, T., & Simpson, H. C. (2007). Hard Lives, God’s Help, and Struggling Through: Caregiving in Arkansas Delta. Journal of Cross-Cultural Gerontology, 22, 355–374.
Holdsworth, J. (2022). The Bible and mental health: towards a biblical theology of mental health. Rural Theology, 20, 67–68.
Jankiewicz, D. (2016). Hermeneutics of Slavery: A Bible-Alone Faith and the Problem of Human Enslavement. Journal of Adventist Mission Studies.
King, V. (2003). The Legacy of a Grandparent’s Divorce: Consequences for Ties Between Grandparents and Grandchildren. Journal of Marriage and Family, 65, 170–183.
Kiwinga, N. (2024). CONSTRUCTING MEANING TO ENHANCE MENTAL WELLNESS FOR CHRISTIAN WIDOWS IN KENYA. The American Journal of Social Science and Education Innovations.
Landrum, R. H. (2014). Jessica Martin and Alec Ryrie, Eds. Private and Domestic Devotion in Early Modern Britain. 72, 235.
Langley, C. R. (2022). Clergy Widows in Early Modern Scotland. Scottish Church History.
Levine, A., & Blickenstaff, M. (2003). A feminist companion to the Deutero-Pauline epistles.
Nelson, C., Strange, J., & Egenolf, S. B. (2012). British Family Life, 1780–1914.
Nicolaides, A. (2021). A Critical Investigation into the Role of Widows in Early Church Life. Pharos Journal of Theology.
Nwaomah, E. N. (2019). Apostolic Ministry to Widows in the New Testament: Implications for the Christian Church in Nigeria.
Partridge, C. T., & Turiaso, J. (2005). Widows, women, and the bioethics of care. Christian Bioethics, 11 1, 77–92.
Pasaribu, T., & Fatmaira, Z. (2023). Analisis Nilai Religius Sastra Novel 99 Cahaya di Langit Eropa Karya Rangga Almahendra dan Hanum Salsabiela Rais Kajian: Nilai Religius Hubungan Manusia dengan Tuhan. Journal of Education.
Posternak, A. (2022). The older women in the Early Church. St.Tikhons’ University Review.
Skrzypietz, A. (2021). Publiczna i prywatna religijność królowej Marii Kazimiery. Studime Historike.
The Origin and Development of Early Christian Church Architecture , J. G. Davies. New York: Philosophical Library, 1953. pp. xiii+152; 15 plates; 45 diagrams; $4.75. (n.d.).
The Social Background of prophet Abraham Peace be upon him in light of the Quran, Bible, and Modern Archaeological Finding. (2022). Fahm-i-Islam.
Wabyanga.PhD, R. K. (2017). The Political Functions of Yoweri Museveni’s Bible Hermeneutics in Uganda. International Journal of Humanities and Social Sciences, 4, 1–11.
Werner, T. A. (1953). THE RIDDLE OF EXISTENCE. British Medical Journal, 2, 325–325.
Westbrook, K. B. (2017). Re-definition of the fatherless family in the Early Christian Church.
Winter, B. (1988). Providentia for the Widows of 1 Timothy 5:3-16. Tyndale Bulletin.
Wooding, L. (2021). Encountering the Word of God in Early Tudor England. English Historical Review.
Adrienn, S. (2023). „jutalmát adom fáradtságuknak. Pontes.
Aitken, J. (2007). The Semantics of Blessing and Cursing in Ancient Hebrew.
Ajah, M. (2012). The Purpose for tithe in the Old Testament.
Ajah, M. (2018). Deuteronomic tithe laws and their humanitarian implications for Africa. Stellenbosch Theological Journal.
Anderson, C. (2004). Women, Ideology, and Violence: Critical Theory and the Construction of Gender in the Book of the Covenant and the Deuteronomic Law.
Bennett, H. V. (2002). Injustice Made Legal: Deuteronomic Law and the Plight of Widows, Strangers, and Orphans in Ancient Israel.
Branch, R. G. (2024). Gender balance: A new lens for reading and studying the Bible, Part 2. In Die Skriflig/In Luce Verbi.
Bruehler, B. B. (2022). Sacred Stories for Human Beings with Bodies and Brains. Biblical Theology Bulletin, 52, 204–219.
Dam, C. V. (2015). Some Old Testament Roots and Their Continuing Significance.
Darshan, G. (2014). The Origins of the Foundation Stories Genre in the Hebrew Bible and Ancient Eastern Mediterranean. Journal of Biblical Literature, 133, 689–709.
Domoney-Lyttle, Z. (2023). The Bible and Comics.
Farber, Z., & Broyde, M. (2012). Levirate Marriage and the Family in Ancient Judaism (review). Shofar: An Interdisciplinary Journal of Jewish Studies, 29, 155–158.
Faust, A. (2002). Burnished Pottery and Gender Hierarchy in Iron Age Israelite Society. Journal of Mediterranean Archaeology, 15, 53–73.
Fooner, M., & Francis, R. D. (2012). Relationship as a Problem in Old-Age and Survivors Insurance.
Frese, D. (2012). The civic forum in ancient Israel¯: the form, function, and symbolism of city gates.
Gottwald, N. (2001). Book Reviews¯: Israelite Culture and Society. The Expository Times, 112, 389–389.
Hack, M. (2022). „A derék asszony dicsérete”. DÃÂKÉ.
Hussain, J. (2013). Good Samaritan Paradigms in Old Testament Narratives: Demonstrating the Value of Old Testament Narratives as Paradigmatic Illustrations of the Torah Laws of the Socially Marginalized.
Hutiv, B. (2021). EMERGENCE AND DEVELOPMENT OF HUMAN RIGHTS IN ANCIENT GREECE. Visnyk of the Lviv University. Series Law.
Jaski, B. (1998). Early medieval Irish kingship and the Old Testament. Early Medieval Europe, 7.
Leal, J. (2018). Loans, debts and interest: a study on the relevance of Deut. 23:19-20 for Christians today. PRÃÂXIS TEOLÓGICA.
Levy, S., & Stukalin, Y. (2022). Introducing Statistics to Ultra-Orthodox Jewish Students by Examples From the Bible. Bridging the Gap: Empowering and Educating Today’s Learners in Statistics. Proceedings of the Eleventh International Conference on Teaching Statistics.
Lucero, L., & Gibbs, S. A. (2007). The Creation and Sacrifice of Witches in Classic Maya Society. 45–73.
Negadi, C. (2022). ARCHAEOLOGICAL DOCUMENTATION OF HISTORICAL EVENTS IN THE HOLY QURAN – STORIES OF THE PROPHETS AS A MODEL-. RIMAK International Journal of Humanities and Social Sciences.
Nelson, R. (1989). Book Review: Social Justice in the Ancient Near East and the People of the Bible. Interpretation, 43, 90–90.
Price, I. (n.d.). The laws of deposit in early Babylonia and the Old Testament. In Journal of the American Oriental Society (Vol. 47, p. 250).
Rózsa, C. E. (2023). Az angolszász házassági jog a törzsi szokásjogok alapján. DÃÂKÉ.
Rugási, G. (2022). A mózesi Törvény értelmezése a Krisztus utáni 2. században. DÃÂKÉ.
Sharpe, Black, & Haley, W. E. (2015). SESSION 340 (SYMPOSIUM) CO-CONSTRUCTION OF STORIES BY STAFF AND RESIDENTS WITH DEMENTIA IN LONG-TERM CARE INDEPENDENCE AMONG WIDOWS: LOSS AND RESTORATION ORIENTED EXAMPLES OF COPING.
Shveka, A., & Faust, A. (2020). Premarital Sex in Biblical Law: a Cross-Cultural Perspective. Vetus Testamentum, 70, 316–339.
Stiebert, J. (2003). Injustice made legal. Deuteronomic law and the plight of widows, strangers, and orphans in ancient Israel, Harold V. Bennett¯: book review.
Syukri, M., Rahman, A., Muhajir, M., Ghazali, M., & Harwanto, A. P. (2024). The Seven Sleepers (Ashabul Kahf ) in the Holy Bible and Qur’an. Peradaban Journal of Religion and Society.
Teslyuk, H. (2021). Portrayal of Female Violence in the Bible: the Stories of Jael and Judith. NaUKMA Research Papers in Philosophy and Religious Studies.
Trout, B. (2021). The (mis)interpretation of the Bible in South Africa: Towards a better hermeneutic. In Die Skriflig / In Luce Verbi.
Verbi, L. (2021). The ( mis ) interpretation of the Bible in South Africa¯: Towards a better hermeneutic.
Veselova, I. S. (2023). HUSBANDS ASKING FOR A MEMORIAL DINNER, OR THE MYTHICAL LOVERS MOTIF. WHAT DO WIDOWS TALK ABOUT AFTER A WAR. Folklore: Structure, Typology, Semiotics.
Wallis, L. (1911). Biblical Sociology. VI. American Journal of Sociology, 17, 61–76.
Yang, L. (2014). Testaments and Changes of Family Property in Contemporary Rural North Chinaâ€â€A Recombination of the Freedom to Dispose of Property and the Requirement for Old-Age Support (é—嘱与当代åŽ北乡æ‘家产制的å˜è¿Ââ€â€Ã¢â‚¬â€Ã¨Â´Â¢Ã¤ÂºÂ§Ã¨â€¡ÂªÃ§â€Â±Ã¥Â¤â€žÃ¥Ë†â€ 和赡养的å†Â结åˆ). Rural China, 11, 156–187.