Sapphira

Acts 5:1-2, Acts 5:7-10

Acts 5:1-2:

But a man named Ananias, with the consent of his wife Sapphira, sold a piece of property; with his wife's knowledge, he kept back some of the proceeds, and brought only a part and laid it at the apostles' feet.

Not all of the women of the Bible are positive role models. Sapphira seems to have had an equal relationship with her husband, in which she shared in decisions making. The couple decides to join the group of early believers. At the time, believers shared everything. Acts 4:32 says, "Now the whole group of those who believed were of one heart and soul, and no one claimed private ownership of any possessions, but everything they owned was held in common." Seeking to join this communal group Sapphira and Ananias decide to sell everything. But sometime between selling all their possessions and offering the proceeds to the apostles, they decide to hold back a portion.

Why did they hold back the proceeds? Some have suggested the sale was only to impress others, which may be true. It might also have been that their faith wasn't as strong as they initially thought. The decision to hold back appears to have been made after they took the faith step of giving. Since the Bible doesn't tell us why, we can never say for certain. However, I believe we need to be careful not to merely label Sapphira and Ananias as "bad people" then move on to the next story. Instead we can learn from their experience. This couple stepped out--then hedged their bets by keeping a safety net. Do we also keep a little back when we step out in faith?

In Acts 5:3-6 Peter confronts Ananias about the couple's deceit. Ananias falls dead.

Acts 5:7-10:

After an interval of about three hours his wife came in, not knowing what had happened. Peter said to her, "Tell me whether you and your husband sold the land for such and such price.' And she said, 'Yes, that was the price." Then Peter said to her, "How is it that you have agreed together to put the Spirit of the Lord to he test? Look, the feet of those who have buried your husband are at the door, and they will carry you out." Immediately she fell down at this feet and died. WHen the young men came in they found her dead, so they carried her out and buried her beside her husband.

Sapphira comes to the apostles, unaware of Ananias' fate. Peter then questions her, allowing her an opportunity to correct what her husband's false claims. Instead, she maintains the lie. Peter demands to know "how is it that you have agreed to put the Spirit of the Lord to the test?" This confrontation seems to emphasize two points: first, Peter holds Sapphira accountable and second, the couple's actions challenged God, not the group.

Recently, preachers and certain faith groups have suggested that when a wife "submits" to her husband and does what he wants, the husband will bear the accountability for the action. They have suggested that the wife will be "covered" and the man will be called to judgement by God; the wife is merely accountable for "submitting". Of course, this doesn't answer how submission could possibly mean sitting back while another bears the "responsibility" for one's actions, but more obviously Peter very specifically calls Sapphira, the wife, to account for "agreeing". He holds her as accountable as her husband.

Another area of disagreement has been the nature of sin and the "extreme" punishment. The key seems to be that they sinned against God. In verse 4 Peter told Ananias, "You did not lie to us but to God!," while in verse 9 he ask Sapphira how she could agree to test the Spirit. Clearly this was not just failing to give an offering.

Sarah/Sarai

Genesis 11:29-31, Genesis 12:5, Genesis 12:11-20, Genesis 13:1,

saw rah ree

"princess"

Genesis 11:29-31:

Abram and Nahor took wives; the name of Abram's wife was Sarai, and the name of Nahor's wife was Milcah. She was the daughter of Haran the father of Milcah and Iscah. Now Sarai was barren; she had no child. Terah took his son Abram and his grandson Lot son of Haran, and his daughter-in-law Sarai, his son Abram's wife, and they went out together from Ur of the Chaldean's to go in to the land of Canaan; but when they came to Haran, they settled there.

Today, infertility is seen as a private medical condition. In ancient times, particularly in tribal cultures, barrenness was a public concern. A woman who could not produce children would not provide new workers or continuity for the tribe. Everyone in the community would know. At certain periods of history, the woman would be blamed and rejected. (At other times, acknowledgment would be made that husbands could be part of the problem. See Rachel and Isaac.) Instead of being a medical issue, barrenness would be an identity issue. A woman who could not produce children lacked one of two vehicles for identity in the society (the role of wife and the role of mother). She lacked the financial security of an adult child. She lacked security as a wife, for a barren wife could be set aside.

As the story continues, Abram receives the command from God Israelites leave his father and his home. God plans to use Abram to found a great nation.

Genesis 12:5

Serah

Numbers 26:56, 1 Chronicles 7:30

seh'-rakh

"the prince breathed"

Numbers 26:56:

And the name of the daughter of Asher was Serah.

1 Chronicles 7:30:

The sons of Asher: Imnah, Ishvah, Ishvi, Beriah, and their sister Serah

Nothing remains to tell us why Serah merited mention in the Bible. There must be a reason--and if anyone has a suggestion, please email me!

Servant Girl

2 Samuel 17:17

2 Samuel 17:17:

Jonathan and Ahimaaz were waiting at En-rogel; a servant-girl used to go and tell them, and they would go and tell King David; for they could not risk being seen entering the city.

This girl acted a messenger for King David, relying information for him when he was fleeing Absalom.

Seth's Daughters

Genesis 5:7

Genesis 5:7:

Seth lived after the birth of Enosh eight hundred years seven years, and had other sons and daughters.

Sheerah

1 Chronicles 7:24

sheh er aw'

"kinswoman"

1 Chronicles 7:24:

His [Ephraim] daughter was Sheerah, who built both Lower and Upper Beth-horon, and Uzzensheerah.

This was a fascinating woman, though the Bible gives little information on her life. The word "built" is the Hebrew word baw-naw' can mean build, establish or found. Sheerah founded two cities, one of which was named after her.

Shelomith

Leviticus 24:10-12

shel o meeth

peaceful

Leviticus 24:10-12:

A man whose mother was an Israelite and whose father was an Egyptian came out among the people of Israel; and the Israelite woman's son and a certain Israelite began fighting in the camp. The Israelite woman's son blasphemed the Name in a curse. And they brought him to Moses--now his mother's name was Shelomith, daughter of Dibri, of the tribe of Dan--and they put him in custody, until the decision of the LORD should be made clear to them.

Shelomith's son blasphemed the Lord's name, and was stoned to death by the people of Israel.

Shelomith

1 Chronicles 3:19

shel o meeth

peaceful

1 Chronicles 3:19:

The sons of Pedaiah: Zerubbabel and Shimei; and the sons of Zerubbabel: Meshullam and Hananiah, and Shelomith was their sister

Shem's Wife

Genesis 6:18, Genesis 7:1, Genesis 7:7, Genesis 7:13-7:16, Genesis 8:15-19

Genesis 6:16:

But I will establish my covenant with you; and you shall come in to the ark, you, your sons, your wife, and your sons' wives with you.

The wives of Noah's sons were also on the Ark. Genesis 7:1:

Then the Lord said to Noah, 'Go in to the ark, you and all your household, for I have seen that you alone are righteous before me in this generation.'

Genesis 7:7:

And Noah with his sons and his wife and his sons' wives went in to the ark to escape the waters of the flood.

Genesis 7:13-16:

On the very same day Noah with his sons, Shem and Ham and Japheth, and Noah's wife and the three wives of his sons entered the ark, they and every wild animal of every kind, and all domestic animals of every kind, and every creeping thing that creeps on the earth, and every bird of every kind?every bird, every winged creature. They went in Israelites the ark with Noah, two and two of all flesh in which there was the breath of life. And those that entered, male and female of all flesh, went in as God had commanded him; and the Lord shut him in

Noah and his wife and their sons and daughter-in-laws obeyed God and gathered in the ark. The rain began and continued for 40 days. Finally on the fortieth day Noah opened the window. Genesis 8:15-19:

Then God said to Noah, 'Go out of the ark, you and your wife, and your sons and your sons' wives with you. Bring out with you every living thing that is with you of all flesh?birds and animals and every creeping thing that creeps on the earth?so that they may abound on the earth, and be fruitful and multiply on the earth.' So Noah went out with his sons and his wife and his sons' wives. And every animal, every creeping thing, and every bird, everything that moves on the earth, went out of the ark by families.

Sheshan's Daughter

1 Chronicles 2:34-35

1 Chronicles 2:34-35:

Now Sheshan had not sons, only daughters; but Sheshan had an Egyptian slave, whose name was Jarha. So Sheshan gave his daughter in his marriage to his slave Jarha; and she bore him Attai.

Sheshan's daughter was given to his slave in marriage. Any child born to Sheshan's slave could be considered his, thus he was able to continue his line. While marrying a slave would not have been the best social move for the daughter, in practice this may have very much been to her benefit. Unlike marriage to a stranger, she would have known this man, and would have avoided being separated from her family and the things she knew.

Shiphrah

Exodus 1:15-22

shif-raw'

"fair"

Exodus begins with a horrifying account of racial prejudice and attempted genocide. In Exodus 1:8-22 we find the Pharaoh attempting to destroy the Hebrew people by having the new born males murdered. After years of the Egyptians welcoming the to in honor of Joseph, the to had begun to multiply; causing the Egyptians to fear being overwhelm. In this climate the Pharaoh hatches his plan.

Exodus 1:15-22:

The king of Egypt said to the Hebrew midwives, one of whom was named Shiphrah and the other Puah. 'When you act as midwives to the Hebrew women, and see them on the birthstool, if it is a boy, kill him; but if it is a girl, she shall live.' But the midwives feared God; they did not do as the king of Egypt commanded them, but they let the boys live. So the king of Egypt summoned the midwives and said to them, 'Why have you done this, and allowed the boys to live?' The midwives said to Pharaoh, 'because the Hebrew women are not like the Egyptian women; for they are vigorous and give birth before the midwife comes to them.' So God dealt well with the midwives; and the people multiplied and became very strong. And because the midwives feared God, he gave them families.

Shua

1 Chronicles 7:32

shoo AW

"wealth"

1 Chronicles 7:32:

Heber became the father of Japhlet, Shomer, Hotham, and their sister Shua.

Shua was the daughter of Heber and the sister of Japhlet, Shomer and Hotham.

Shunammite Woman

2 Kings 4:8-44

2 Kings 4:8:

One day Elisha was passing through Shunem, where a wealthy woman lived, who urged him to have a meal. So whenever he passed that way, he would stop there for a meal.

The word translated as wealthy woman is "gedo lah". The word has several meanings including "esteemed" and the concept of "high status". Shumen was a "foreign" land to the Israelites, yet this woman displayed respected for and offered hospitality to a stranger from a different people. She was a wealthy woman, influential in her area. From her actions, we know she understood hospitality and the type of giving that does not expect return.

2 Kings 4:9-10:

She said to her husband, 'Look, I am sure that this man who regularly passes our way is a holy man of God. Let us make a small roof chamber with walls, and put there for him a bed, a table, a chair, and a lamp, so that he can stay there whenever he comes to us.'

This woman extended her hospitality even further. Unlike her husband, she understood that Elisha was a holy man. Because he was a "holy man of God" she wanted provide a place for him to stay during his frequent travels in the area. In that end, she has an addition built on to her house. At this time, houses were often open spaces, in which whole families shared a room. This woman, however, specified that the room be private and completely furnished.

2 Kings 4:11-13:

One day when he came there, he went up to the chamber and lay down there. He said to his servant Gehazi, 'Call the Shunammite woman.' When he had called her, she stood before him. He said to him, 'Say to her, Since you have taken all this trouble for us, what may be done for you? Would you have a word spoken on your behalf to the king or to the commander of the army?' She answered, 'I live among my own people.'

Sometimes it is difficult to receive hospitality. Being in the position of "owing" someone can put us at a disadvantage. Elisha found himself in this position. This woman had given him a lovely room to use at anytime, and he had not "paid" her for the favor. Sitting in his room (in the same house) he decides to send his servant Gehazi to the woman (in the same house). More, he does not address his hostess by name, but refers to her as the "Shunammite woman", stressing her foreign status and ignoring the esteem she has been granted by her community. The Bible does not indicate Elisha showed any form of respect to this woman when she came at his command. "She stood before him" yet Elisha has not risen from the bed. He then speaks to Gehazi, again. "Say to her", he says, while she stands before him. He asks what reward, what repayment, she would like for having taken "all this trouble for us". He suggests he use his contacts with elite. The woman isn't interested, however. She is among her own people-content; she isn't interested in the elite of Israel. Her hospitality had been offered o a "holy man of God" not a potential ally.

2 Kings 4:14-16:

He said, 'What then may be done for her?' Gehazi answered, 'Well, she has no son, and her husband is old.' He said, 'Call her.' When he had called her, she stood at the door. He said, 'At this season, in due time, you shall embrace a son.' She replied, 'No, my lord, O man of God; do not deceive your servant.'

After his offer has been rejected, Elisha still seeks to repay the woman. To discover what she could want, he asks his servant Gehazi. Gehazi realizes that the woman has no son, and that her husband is old. Often we assume that only woman are infertile in Bible accounts, but here the reason for the lack of children is identified as the husband's age. It might be inferred that at his advanced age, he is impotent. Gehazi assumes she must want a son. However, this assumption is probably wrong. The woman very definitely says "No" to Elisha's offer. She does not want this offered son. If we imagine her position, we can understand why should would not want this. Her husband is old, old enough that he could be consider the reason she does not have a son. If she were to suddenly produce a son after all that time, many, including her husband, might wonder how she began pregnant....especially when she has gone to the effort of building a private room on to her house for another man.

2 Kings 4:17:

The woman conceived and bore a son at that season, in due time, as Elisha had declared to her.

The woman conceives and bears the son. Unlike other accounts in the Old Testament, the story lacks the note that "her husband knew her" before this conception.

2 Kings 4:18-20:

When the child was older, he went out one day to his father among the reapers. He complained to his father, 'Oh, my head, my head!' The father said to his servant, 'Carry him to his mother.' He carried him and brought him to his mother; the child sat on her lap until noon, and he died.

The child became ill, and told his father. The father responded in a distant manner to the father's illness. Instead of attending to the child, he had his servant take the child to his mother. Unfortunately, the child died in his mother's arms.

2 Kings 4:21:

She went up and laid him on the bed of the man of God, closed the door on him, and left.

Why does she lay the child on the prophet's bed? It appears she is linking the child with the prophet in some way and not with her husband.

2 Kings 4:22-23:

Then she called to her husband, and said, 'Send me one of the servants and one of the donkeys, so that I may quickly go to the man of God and come back again.' He said, 'Why go to him today? It is neither new moon nor sabbath.' She said, 'It will be all right.'

The women tells her husband to send for one of the servants and a donkey. Apparently, the husband has not taken any initiative in these tasks, and based on his response does not see any urgency. Is this an odd response? Shouldn't he be a bit more concerned, or at least bereaved at the loss of his son? In fact, he seems to think just wants to see the prophet for some obscure religious purpose, and does not seem to link her request with the child's death.

2 Kings 4:24-25:

Then she saddled the donkey and said to her servant, 'Urge the animal on; do not hold back for me unless I tell you.' So she set out, and came to the man of God at Mount Carmel. When the man of God saw her coming, he said to Gehazi his servant, 'Look, there is the Shunammite woman; run at once to meet her, and say to her, Are you all right? Is your husband all right? Is the child all right?' She answered, 'It is all right.'

Instead of waiting for a servant to saddle the donkey, the woman saddles the animal herself, then admonishes the servant to go as fast as possible. The servant isn't to be concerned with her comfort, but to get her to the prophet as quickly as possible. Finally, as she approach Mount Carmel, the prophet spots her. Instead of going to greet her, however, he again sends his servant to the woman, and again refers to her by her ethnic group instead of by name. Gehazi is instructed to find out what is going on, though the woman repeats her comment to her husband. She feel everything is right-now that she has approached the prophet.

2 Kings 4:27:

When she came to the man of God at the mountain, she caught hold of his feet. Gehazi approached to push her away. But the man of God said, 'Let her alone, for she is in bitter distress; the Lord has hidden it from me and has not told me.'

In her distress the woman falls at the prophet's feet. Gehazi seeks to pull her away, to make her behave in a more appropriate fashion, but the prophet stops him. The prophet knows something is wrong, but God has not revealed to the prophet what.

2 Kings 4:28:

Then she said, 'Did I ask my lord for a son? Did I not say, Do not mislead me?'

The woman had not asked for a son, yet Elisha had decided she needed one. Even when she tried to protest his "gift" he continued. Now the son she has come to care about is dead, and she expects the prophet to take some responsibility.

2 Kings 4:29:

He said to Gehazi, 'Gird up your loins, and take my staff in your hand, and go. If you meet anyone, give no greeting, and if anyone greets you, do not answer; and lay my staff on the face of the child.'

Elisha doesn't want to deal with the child. He commands his servant to go and carry out the healing.

2 Kings 4:30:

Then the mother of the child said, 'As the Lord lives, and as you yourself live, I will not leave without you.' So he rose up and followed her.

The woman is not prepared to accept the actions of a servant. She expects Elisha to see to the child, and she will not take no for an answer.

2 Kings 4:31-32:

Gehazi went on ahead and laid the staff on the face of the child, but there was no sound or sign of life. He came back to meet him and told him, 'The child has not awakened.' When Elisha came in to the house, he saw the child lying dead on his bed.

Gehazi goes ahead of Elisha and the woman. He follows Elisha's instructions; yet the child remains dead. He returns to the prophet and advises the child is still dead. Thus when the prophet arrives he finds the child dead on the prophet's bed.

2 Kings 4:33-37:

So he went in and closed the door on the two of them, and prayed to the Lord. Then he got up on the bed and lay upon the child, putting his mouth upon his mouth, his eyes upon his eyes, and his hands upon his hands; and while he lay bent over him, the flesh of the child became warm. He got down, walked once to and fro in the room, then got up again and bent over him; the child sneezed seven times, and the child opened his eyes. Elisha summoned Gehazi and said, 'Call the Shunammite woman.' So he called her. When she came to him, he said, 'Take your son.' She came and fell at his feet, bowing to the ground; then she took her son and left.

The woman's perseverance is rewarded, though the healing takes more effort than Elisha expected.

Singers

Ezra 2:64-65, Ezra 2:70-1, Ezra 7:7-8, Ecclesiastes 2:8

Ezra 2:64-65:

The whole assembly together was forty-two thousand three hundred and sixty, besides their male and female servants, of whom there were seven thousand three hundred thirty-seven; and they had two hundred male and female singers.

Singers were symbols of stature.

Ezra 2:70-1:

The priests, the Levites, and some of the people lived in Jerusalem and its vicinity; and the singers, the gatekeepers, and the temple servants lived in their towns, and all Israel in their towns.

The singers appear to be associated with the temple in some respect, for they are grouped with the gatekeepers and temple servants.

Ezra 7:7-8:

Some of the people of Israel, and some of the priests and Levites, the singers and gatekeepers, and the temple servants also went up to Jerusalem, in the seventh year of the King Artaxerxes. They came to Jerusalem in the fifth month, which was in the seventh year of the king.

Ezra 7:24:

We also notify you that it shall not be lawful to impose tribute, custom, or toll on any of the priests, the Levites, the singers, the doorkeepers, the temple servants, or other servants of this house of God.

Like the priests and other servants of God's house, the singers were exempt from tax.

Ecclesiastes 2:8:

I gathered for myself silver and gold and the treasure of kings and provinces; I got singers, both men and women, and delights of the flesh, and many concubines .

Qoheleth records the use of singers in his court. Having both male and female singers was part of his boast of wealth.

Singing Women

2 Chronicles 35:25

2 Chronicles 35:25:

Jeremiah also uttered a lament for Josiah, and all the singing men and singing women have spoken of Josiah in their laments to this day. They made these a custom in Israel; they are recorded in the Laments.

Sisera's Mother

Judges 5:28-31

Judges 5:28-31

Out of the window she peered, the mother of Sisera gazed through the lattice: 'Why is his chariot so long in coming? Why tarry the hoofbeats of his chariots?' Her wisest ladies make answer, indeed, she answers the question herself: 'Are they not finding and dividing the spoil?— A girl or two for every man; spoil of dyed stuffs for Sisera, spoil of dyed stuffs embroidered, two pieces of dyed work embroidered for my neck as spoil?'

This short passage reveals a surprising compassion for the "enemy". War has victims beyond the battlefield, and Sisera's mother was one such victim. Staring out the window, hoping for a glimpse of her son, she, like many mothers, waited in vain for her son to return, hoping he would return victorious. Loosing a child, no matter the age of that child, can never be easy, but we can turn to the Lord for comfort and hope. We can also turn to our brothers and sisters in the Lord-God made us a family for a reason. None of us ever has to gaze out that window alone.

At the same, however, the story mocks Sisera's mother. She looks forward to her son raping women, taking them as capture. Yet while she watches from that window, anxiously awaiting the victimization of others, her own son lies dead, a victim of one of those women.

Sister of Queen Tahpenes

1 Kings 11:19-21

1 Kings 11:19-21:

Hadad found great favor in the sight of Pharaoh, so that he gave him his sister-in-law for a wife, the sister of Queen Tahpenes . The sister of Tahpenes gave birth by him to his son Genubath, whom Tahpenes weaned in Pharaoh's house; Genubath was in Pharaoh's house among the children of Pharaoh.

God "raised up an adversary against Solomon" (vs 14), that adversary was Hadad. Hadad was an Edomite, whose people had been decimated by David. Fleeing from David's carnage, Hadad sought sanctuary with the Egyptians. In Egypt, he found great favor with Pharaoh. Pharaoh gave Hadad the sister--in-law of Pharaoh for a wife. Hadad's wife bore him a son.

Slave-girl Who Had a Spirit

Acts 16:16-19

Acts 16:16-19:

One day, as we were going to the place of prayer, we met a slave-girl who had a spirit of divination and brought her owners a great deal of money by fortunetelling. While she followed Paul and us, she would cry out, 'These men are slaves of the Most High God, who proclaim to you a way of salvation.' She kept doing this for many days. But Paul, very much annoyed, turned and said to the spirit, 'I order you in the name of Jesus Christ to come out of her.' And it came out that very hour.

But when her owners saw that their hope of making money was gone, they seized Paul and Silas and dragged them in to the marketplace before the authorities.

Paul and Silas encountered his slave girl on the way to the "place of prayer" described in vs 13. Interesting, it is at the place of prayer that they encounter the gathered women and Lydia. This time the story shifts from the acceptance of the gospel to deliverance. Unlike the gathered women, this slave-girl was not simply an outsider on the edge of society, or even a former slave in business. Here, we find a woman caught in physical slavery and spiritual slavery.

She "had a spirit of divination" which her owners used to make money. As Paul and Silas go about, she follows them, shouting that they have "a way of salvation". Of course, not only was this disruptive, it was manipulative. By following long and making herself "the" authority, she leaves open the possibility that she, the authority, has a way of salvation as well. Paul eventually gets irritated and orders the spirit to come out of her. As a result in the owners taking Paul and Silas to be judged.

The contrast between this girl and the women gathered for prayer is glaring. Lydia "listened eagerly" while this girl "would cry out". Lydia was empowered to make a decision for so that "she and her household were baptize", while this girl's deliverance was challenged by her owners.

Both of these stories offer us hope. Wether we have the immediate and free experience of Lydia or the less dramatic experience of this girl, we can be delivered.

Solomon's Wives

1 Kings 11:1-8

1 Kings 11:1-8:

King Solomon loved many foreign women along with the daughter of Pharaoh: Moabite, Ammonite, Edomite, Sidonian, and Hittite women, from the nations concerning which the LORD had said to the to, 'You shall not enter in to marriage with them, neither shall they with you; for they will surely incline your heart to follow their gods'; Solomon clung to these in love. Among his wives were seven hundred princesses and three hundred concubines; and his wives turned his heart. For when Solomon was old, his wives turned away his heart after other gods; and his heart was not true to the LORD his God, as was the heart of his father David. For Solomon followed Astarte the goddess of the Sidonians, and Milcom the abomination of the Ammonites. So Solomon did what was evil in the sight of the LORD, and did not completely follow the LORD, as his father David had done. Then Solomon built a high place for Chemosh the abomination of Moab, and for Molech the abomination of the Ammonites, on the mountain east of Jerusalem. He did the same for all this foreign wives, who offered incense and sacrificed to their gods.

Solomon disobeyed God. The Bible points out that he took wives from nations God had order the to not to marry. He also disobeyed the law commanding kings to take only one wife. As a result, Solomon placed himself in the position to be tempted away from the Lord. Each of his wives brought her own god in to Solomon's life, gods to which Solomon would come to worship.

Stephana

1 Corinthians 16:15

1 Corinthians 16:15:

Now, brothers and sisters, you know that members of the household of Stephanas were the first converts in Achaia, and they have devoted themselves to the service of the saints

Why have I included Stephana, then quoted a verse about Stephanas? Because in the Greek the name was Stephana. Stephanas was the male variation of the name, while Stephana was the female variation. There were rare instances of Stephana being the male diminutive of Stephanas; however, the name was most commonly female. None of my Bibles include a footnote explaining this, though several copies include one for adelphos being "brothers and sisters." Again, the question would be "why" haven't commentators and translators informed readers that this person was most probably female, particularly when other women are identified as having households (see Phoebe). The answer lives in the next verse, verse 16.

1 Corinthians 16:16:

I urge you to put yourselves at the service of such people, and of everyone who works and toils with them.

Clearly Stephana was a leader in the church, or possibly a church ("household of Stephana") and Paul felt others should follow the "members of the household of Stephana". If we believe in equality, that Stephana was a woman is interesting, yet not world view shattering. However, if we believe that women are more easily deceived and incapable of leadership, Stephana being female would challenge our underlying belief. (Note: some versions specifically call the members "men" however that is not reflected in the Greek.)

Stephana lead a "household" (whether this is a family or a church group is debatable) in Achaia. They converted then served the church.

For more see Why Not Women: A Fresh Look at Scripture on Women, Missions, Ministry, and Leadership by Loren Cunningham and David Joel Hamilton.

Susanna

Luke 8:3

soo-san'-nah

"lily"

Luke 8:3:

and Joanna, the wife of Herod's steward Chuza, and Susanna, and many others, who provided for them out of their resources

Susanna was one of the followers of Jesus who attended to Jesus. The word for "provided for" is "diakonevw" which cal also mean minister as indicated in the King James Version.

Syntyche

Philippians 4:2-3

soon-TOO'-khay

"with fate"

Philippians 4:2-3:

I urge Euodia and I urge Syntyche to be of the same mind in the Lord. Yes, and I ask you also, my loyal companion, help these women, for they have struggled beside me in the world of the gospel, together with Clement and the rest of my co-workers, whose names are in the book of life.

Euodia and Syntyche were in dispute about something. These two women had ministered with Paul, been his "co-workers"-a term Paul uses for fellow ministers. Interestingly, Paul does not chide them their disagreement, nor does he treat them as silly women having a silly argument, as some commentators have. More he does not settle the dispute, but urges the ladies to reach accord. Paul does not indicate a view in the dispute. Often when we see disagreement, we try or expect someone in leadership to "settle it" for us. Paul does not take this approach. Instead he relies upon the women to resolve their own problem, with the help of a loyal companion (whether that is a pastor, elder, deacon or not the text does not state.)

Syrophoenician Woman (also Canaanite Woman)

Matthew 15:21-28, Mark 7:24-30

Matthew 15:21-28:

Jesus left that place and went away to the district of Tyre and Sidon. Just then a Canaanite woman from that region came out and started shouting, 'Have mercy on me, Lord, Son of David; my daughter is tormented by a demon.' But he did not answer her at all. And his disciples came and urged him, saying, 'Send her away, for she keeps shouting after us.' He answered, 'I was sent only to the lost sheep of the house of Israel.' But she came and knelt before him saying, 'Lord, help me.' He answered, 'It is not fair to take the children's food and throw it to the dogs.' She said, 'Yes, Lord, yet even the dogs eat the crumbs that fall from their master's table.' Then Jesus answered her, 'Woman, great is your faith! Let it be done for you as you wish.' And her daughter was healed instantly.

Mark 7:24-30:

From there he set out and went away to the region of Tyre. He entered a house and did not want anyone to know he was there. Yet he could not escape notice, and a woman whose little daughter had an unclean spirit immediately heard about him, and she came and bowed down at his feet. Now the woman was a Gentile, of Syrophoenician origin. She begged him to cast demon out of her daughter. He said to her, 'Let the children be fed first, for it is not fair to take the children's food and throw it to the dogs.' But she answered him, 'Sir, even the dogs under the table eat the children's crumbs.' Then he said to her, 'For saying that, you may go--the demon has left your daughter.' So she went home, found the child lying on the bed, and the demon was gone.

This version explains to some extent why Jesus called this woman a "dog". The Syrophoenicians were often called "dogs". It may also be a reference to her tenacity.

Syrophoenician Woman's Daughter

Matthew 15:21-28

Matthew 15:21-28:

Jesus left that place and went away to the district of Tyre and Sidon. Just then a Canaanite woman from that region came out and started shouting, 'Have mercy on me, Lord, Son of David; my daughter is tormented by a demon.' But he did not answer her at all. And his disciples came and urged him, saying, 'Send her away, for she keeps shouting after us.' He answered, 'I was sent only to the lost sheep of the house of Israel.' But she came and knelt before him saying, 'Lord, help me.' He answered, 'It is not fair to take the children's food and throw it to the dogs.' She said, 'Yes, Lord, yet even the dogs eat the crumbs that fall from their master's table.' Then Jesus answered her, 'Woman, great is your faith! Let it be done for you as you wish.' And her daughter was healed instantly.

This girl had been tormented by a demon. The Bible does not say if this tormenting resulted in physical or emotional problems. However, her mother believed the girl could be healed. The mother approached Jesus, showing great faith, and the daughter was healed.

Mark 7:24-30:

From there he set out and went away to the region of Tyre. He entered a house and did not want anyone to know he was there. Yet he could not escape notice, and a woman whose little daughter had an unclean spirit immediately heard about him, and she came and bowed down at his feet. Now the woman was a Gentile, of Syrophoenician origin. She begged him to cast demon out of her daughter. He said to her, 'Let the children be fed first, for it is not fair to take the children's food and throw it to the dogs.' But she answered him, 'Sir, even the dogs under the table eat the children's crumbs.' Then he said to her, 'For saying that, you may go--the demon has left your daughter.' So she went home, found the child lying on the bed, and the demon was gone.

"The Scripture quotations contained herein are from the New Revised Standard Version Bible, copyright 1989, by the Division of Christian Education of the National Council of the Churches of Christ in the USA, and are used by permission. All rights reserved."