WOMAN OF THE BIBLE

WOMAN OF THE BIBLE

A TO Z

ABIGAIL (ab' ih gayihl) Personal name meaning, "my father rejoiced." 1. Wife of David after being wife of Nabal. She was praised for wisdom in contrast to Nabal, her arrogant and overbearing husband, who was a large landowner and successful shepherd. Nabal held a feast for his sheep shearers while David was hiding from Saul in the wilderness of Paran. David and his six hundred men were camped near the town of Maon. He heard about Nabal's feast and requested some food. Nabal, in a drunken state, refused the request and insulted David's ten messengers. In anger, David determined to kill all of Nabal's household. Abigail anticipated David's reaction and loaded a convoy of donkeys with food to feed all of David's men. As soon as she met David, she impressed him with her beauty, humility, praise, and advice (1 Sam. 25:32-33). After Nabal became sober and heard about David's plans to kill him, he had a heart attack. Following Nabal's death, David married Abigail, the second of his eight wives. They lived first at Gath and then at Hebron, where Abigail gave birth to Chileab, who is also called Daniel. Later, Abigail was taken captive by the Amalekites when they captured Ziklag, but David rescued her (1 Samuel 30:1-18). 2. Sister of David and the mother of Amasa (1 Chron. 2:16-17), married to Jether, an Ishmaelite (also called Ithra). Amasa, her son, was at one time the commander of David's army (2 Sam. 17:25). Abigail was the daughter of Nahash who, because of textual uncertainties has been described as (1) another name for Jesse; (2) the wife of Jesse; and (3) the father of Abigail and Zeruiah, who died and whose widow became a wife of Jesse. See David.

Donald R. Potts

ANNA (an' nuh) An aged prophetess who recognized the Messiah when He was brought to the Temple for dedication (Luke 2:36). Anna, whose name means "grace," was the daughter of Phanuel of the tribe of Asher. After seven years of marriage, she was widowed and became an attendant of the Temple. She was eighty-four when she recognized the Messiah, thanked God for Him, and proclaimed to all hope for the redemption of Jerusalem.

BATHSHEBA (Bath shee' buh) The daughter of Eliam and the wife of Uriah the Hittite (2 Sam. 11:3). She was a beautiful woman with whom David the king had an adulterous relationship (2 Sam. 11:4). When David learned that she had become pregnant as a result of the intrigue, he embarked on a course of duplicity that led finally to the violent death of Uriah. David then took Bathsheba as his wife. She became the mother of Solomon and played an important role in ensuring he became king (1 Kings 1:11-2:19). See David.

DEBORAH (Dehb' aw rah) Personal name meaning, "bee." Deborah is the name of two women in the Bible, Rebekah's nurse (Gen. 35:8; 24:59) and a leader of pre-monarchic Israel (Judg. 4-5).

1. Deborah, Rebekah's nurse, died and was buried near Bethel. She had been part of the household of Jacob, Rebekah's son.

2. Deborah, the leader of Israel, is identified as a prophetess, a judge, and the wife of Lapidoth (Judg. 4:4). She probably lived about 1200 B.C. or slightly later during a period of Canaanite oppression. Deborah is described in Judg. 5:7 as "a mother in Israel" because of her role in delivering God's people. After Moses, only Samuel filled the same combination of offices: prophet, judge, and military leader.

Deborah served regularly as a judge, hearing and deciding cases brought to her by the people of Israel. She held court at "the palm tree of Deborah," in the southern part of the territory of Ephraim, between Ramah and Bethel (Judg. 4:4-5). Nothing is said about the procedures at her court or about the extent of her jurisdiction.

As a prophet, Deborah summoned Barak and delivered an oracle giving him God's instructions for a battle in the Jezreel Valley against the Canaanite army commanded by Sisera (Judg. 4:6-9; compare Samuel in 1 Sam. 15:2-3 and the unnamed prophet in 1 Kings 20:13-15). Barak obeyed, and the Israelites won the battle. Some scholars believe that Deborah as prophet also composed the victory poem she and Barak sang in Judges 5. Deborah's authority under God was evidenced by Barak's desire to have her present with him in the army camp (Judg. 4:8,14) and by the testimony to her leadership in the song (Judg. 5:7,12,15).

Pamela J. Scalise

DELILAH (Dih li' lah) Personal name meaning, "with long hair hanging down." A woman from the valley of Sorek who was loved by Samson (Judg. 16:4). She was probably a Philistine. She enticed Samson into revealing to her that the secret of his great strength lay in his hair, which had never been cut. Then, she betrayed him to the Philistines. While he slept, she had his head shaved, and he was captured, blinded, and bound by the Philistines. See Samson; Judges.

DORCAS (Dawr' kuhs) Personal name meaning, "gazelle." A Christian woman of Joppa who was known for her charitable works (Acts 9:36). She was also called Tabitha, an Aramaic name. When she became sick and died, friends sent for the apostle Peter. He came to Joppa. Through him Dorcas was restored to life. This was the first such miracle performed through any of the apostles, and it resulted in many new believers.

EVE (eeve) Personal name meaning, "life." The first woman created and thus original ancestor of all people (Gen. 3:20; compare 4:1-2,25). She also faced the serpent's temptation first (3:1; 2 Cor. 11:3; 1 Tim. 2:13-14). Her fall illustrates the ease with which all persons fall into sin (2 Cor. 11:3). See Adam and Eve.

ESTHER (ehs' thuhr) Persian personal name meaning, "Ishtar." Heroine of biblical Book of Esther whose Jewish name was Hadassah. Esther is the story of a Jewish orphan girl raised by her uncle, Mordecai, in Persia. She became queen when Queen Vashti refused to appear at a banquet hosted by her husband, King Ahasuerus. Esther did not reveal that she was Jewish.

Mordecai heard about a plot against the king's life which he reported through Esther. Haman was made prime minister and began to plot against Mordecai and the Jews because they would not pay homage to him. The king issued a decree that all who would not bow down would be killed. Esther learned of the plot and sent for Mordecai. He challenged her with the idea, "Who knoweth whether those art come to the kingdom for such a time as this?" (Esther 4: 14). She asked Mordecai and the Jews to fast with her while she decided. She entered the king's presence unsummoned which could have meant her death. The king granted her request.

Haman was tricked into honoring Mordecai, his enemy. At a banquet, Esther revealed Haman's plot to destroy her and her people, the Jews. Haman was hanged on the gallows prepared for Mordecai. Mordecai was promoted, and Esther got the king to revoke Haman's decree to destroy the Jews. The Jews killed and destroyed their enemies. The book closes with the institution of the festival of Purim.

The Book of Esther The Book of Esther has been placed among the writings in the Old Testament. It, along with four others small books--Song of Solomon, Ruth, Ecclesiastes, and Lamentations, was placed on one scroll called the "Meghilloth" and was used for festival readings. Many scholars feel that the Book of Esther is a short historical novel or short story sprinkled with historical data and names to make its message more urgent and important. Thus it would be comparable to Jesus' parables. Others think it is an attempt to write history with free interspersion of speeches and conversation following the conventions of history writing of its day. Others insist on the historicity of every detail, pointing to Esther 10:2.

The Purpose of the Book The purpose is not clear from a reading of the book. It considers the question of destruction or survival of the Jews under persecution. Though the book deals with religious issues, the name of God is never mentioned in the book. The writer deliberately avoids the name of God. When Esther prepares herself to present herself unrequested into the presence of the king, prayer does not accompany fasting. Also vengeance is more prominent than devotion. An important function of the book is to explain the observance of the festival of Purim. The Purim festival was a Jewish commemoration of deliverance--deliverance of the Jews from the hands of the Babylonians.

If this is the purpose of the book, then that explains the absence of the name of God. The book was intended to be read at the Purim festival--a festival of merrymaking, noise, and conviviality. Thus the major theme of the book, persecution returning on the head of those who initiate it, leads through all the details of the story to the final victory which Purim celebrates.

Theological Teachings Many feel that the religious concepts taught in the book are sub-Christian. Probably the persons who can understand and appreciate the attitudes of Esther are those who have lived through persecution and occupation by others. In times of peace it is incomprehensible and unforgivable that hard suffering creates such rigidity and callousness. Though the book does not mention the name of God, it has a definite theology. Throughout, the book points to justice and indicates that faithfulness to the covenant people is a duty whether it pays or not. Mordecai's insistence that Esther must intervene to save her people is based on the idea that a good Jew must worship and be loyal to the covenant God and to Him alone. To be faithful to Him means to be faithful to His people.

The book teaches the axiom that "the Lord helps those who help themselves." During the days of oppressive persecution the very survival of the people depended upon the Jews doing something. The book shows the sovereignty of God working in a foreign land to preserve His people. It shows God working through people of unpretentious backgrounds as they prove faithful to Him. It shows ultimate punishment for those who oppose God's people. It calls for celebration of God's deliverance.

Outline

I. Humble faithfulness can lead to large responsibilities (1:1-2:18).

A. Political power of ungodly rulers may be far-reaching (1:1-8).

B. Protection of personal rights may result in loss of position and rights (1:9-15).

C. Family relationships and respect cannot be enforced by political means (1:16-22).

D. Self-giving love and loyalty to family, nation, and God may require hiding one's identity to gain opportunity to serve (2:1-11).

E. Humble obedience can lead to opportunities to serve (2:2-18).

II. Faithfulness to one's people can be expressed through service to a foreign ruler (2:19-3:15).

A. Loyalty to one's people does not require participation in conspiracy against foreign rulers (2:19-23).

B. Loyalty to the foreign ruler does not mean participating in immoral government practices (3:1-2).

C. Loyalty to God and godly traditions over loyalty to foreign rulers may cause personal and even national persecution (3:3-15).

III. Positions of influence bring responsibility to act for God's people (4:1-17).

A. Mourning rites are appropriate responses to national danger (4:1-4).

B. God's people must act and pray in times of danger (4:5-17).

IV. Responsible actions for God are honored by God's actions for His people (5:1-8:17).

A. Self-giving action is rewarded in unexpected ways (5:1-8).

B. Human pride leads to rash actions (5:9-14).

C. Honor comes to God's faithful at the opportune moment (6:1-3).

D. Human pride often leads to humiliation (6:4-12).

E. God's people will experience vindication eventually (6:13-14).

F. Brave action for God's people brings deliverance (7:1-10).

G. God's providence brings reward for faithfulness and joy to God's people (8:1-17).

V. Celebration through the ages helps God's people remember His salvation and the lessons of history (9:1-32).

VI. Work for God's people can bring new opportunities for service and honor (10:1-3).

Jerry Stubblefield

HAGAR (Hay' gahr) Personal name meaning, "stranger." The personal servant of Sarah, who was given as a concubine to Abraham and became the mother of Ishmael (Gen. 16:1-16; 21:8-21; 25:12; Gal. 4:24-25). Genesis 16:1-7 details the events of the initial conflict of Sarah with Hagar and the flight of Hagar. Verses 8-16 detail the visit of the messenger of Yahweh bringing the promise of a son to the mother in distress, encouraging Hagar to return to Sarah. These conflicts were related to the wife's and concubine's positions in the family and community. (Compare similar conflicts in Gen. 29-30.) Genesis 21:8-21 gives the story of the expulsion of Hagar and Ishmael and their miraculous deliverance. Pauline interpretation (Galatians) relates the superiority of a son born according to the Spirit over the son born according to the "flesh." In Galatians 4 Paul used the Hagar story to stand for slavery under the old covenant in contrast to freedom of the new covenant symbolized by Isaac.

David M. Fleming

HANNAH (Han' nuh) Personal name meaning, "grace." One of the wives of Elkanah and mother of Samuel (1 Sam. 1:2). Because she had been barren for many years, she vowed to the Lord that if she should give birth to a son, she would dedicate the child to God (1 Sam. 1:11). Subsequently, she gave birth to the child Samuel. She fulfilled her vow by bringing her son to the sanctuary at Shiloh, where he served the Lord under the direction of Eli. Later on, Hannah had other sons and daughters. See Samuel.

JEZEBEL (Jehz' eh behl) Personal name meaning, "Where is the prince?" perhaps derived from Phoenician name meaning, "Baal is the prince." Wife of King Ahab of Israel (874-853 B.C.), who brought the worship of Baal from Sidon, where her father Ethbaal was king (1 Kings 16:31). Jezebel tried to destroy all God's prophets in Israel (1 Kings 18:4), while installing prophets of Baal and Asherah (1 Kings 18:19, modern translations) as part of the royal household. Elijah proved these prophets to be false on Mount Carmel (1 Kings 18), bringing Jezebel's threat to kill Elijah (1 Kings 19:2). Elijah ran for his life to Beersheba.

When Ahab wanted Naboth's vineyard, Jezebel connived with the leaders of the city who falsely accused and convicted Naboth, stoning him to death. Elijah then prophesied Jezebel's death, she being the one who had "stirred up" Ahab to wickedness (1 Kings 21). She continued her evil influence as her son Joram ruled (2 Kings 9:22). Elisha anointed Jehu to replace Joram. Jehu assassinated Joram and then went to Jezreel after Jezebel. She tried to adorn herself and entice him, but her servants obeyed Jehu's call to throw her from the window to the street, where horses trod her in the ground (2 Kings 9:30-37).

Jezebel's name became so associated with wickedness that the false prophetess in the church at Thyatira was labeled, "Jezebel" (Rev. 2:20).

JOANNA (Joh an' nuh) Personal name meaning, "Yahweh's gift." 1. In Luke 8:3, one of the women whom Jesus had healed and who ministered to Him out of their own private means. She was the wife of Herod's steward Chuza. Luke's Gospel, which gives particular prominence to women, also mentions her in 24:10. She was one of the women who came to Jesus' tomb on the Sunday following the crucifixion and reported to the eleven the message that He had risen. 2. In Luke 3:27, the son of Rhesa mentioned in the genealogy of Jesus. See Joanan.

JOCHEBED (Jahk' eh behd) Personal name meaning, Yahweh's glory. In Exodus 6:20, the wife of Amram and the mother of Miriam, Aaron, and Moses. She was a member of the tribe of Levi. Her name includes the divine name Yahweh, evidence that the name Yahweh was known before the time of Moses. See Moses.

JUDITH (Jew dihth) Personal name meaning, "Jewess." 1. One of Esau's Hittite wives who caused grief for his parents because they feared the women would lead Esau away from his culture and his God (Gen. 26:33-34). 2. Heroine of Judith in the Apocrypha. A pious widow, she beguiled Holfernes, Nebuchadnezzar's general and delivered her people from him by cutting off his head. See Apocrypha.

JUDITH (Jew' dihth) See Apocrypha.

JULIA (Jew' lih uh) Common Roman name. In Romans 16:15, a Christian woman to whom Paul the apostle extended a greeting. Her name suggests she may have had some association with the imperial household. She may have been sister or wife to Philologus and a slave of the emperor.

LYDIA (Lihd' ih uh) (from king Lydus). Both a place and personal name of uncertain meaning. 1. The country in Asia Minor whose capital was Sardis. Habitation of the area dates from prehistory. The Hittites left their mark on the land through monuments. Lydia's most famous ruler was Croessus (560-546 BC), a name synonymous with wealth. His kingdom was captured by Cyrus, who seven years later captured Babylon and freed the exiles. Lydians were named by Ezekiel as "men of war" or mercenaries who fought to defend Tyre (27:10) and who made an alliance with Egypt (30:5) 2. Lydia was the first European converted to Christ under the preaching of Paul at Philippi (Acts 16:14). Her name originally might have been the designation of her home, "a woman of Lydia," since Thyatira was in the province of Lydia. Being a worshiper of God, Lydia could have been a convert to Judaism, although this cannot be stated with certainty. She did know enough about Judaism to converse with Paul about the religion. Lydia hosted Paul and his entourage in Philippi after her conversion. Her profession as a "seller of purple" meant that she probably was quite wealthy (Acts 16:12-15).

Mike Mitchell

MARY (Maw' rih) Greek personal name equivalent to Hebrew Miriam, meaning, "rebellious, bitter." See Miriam.

1. Mother of Jesus. Mary seems to have been related to Elizabeth, the mother of John the Baptist, and wife of the priest Zechariah. Elizabeth was also of a priestly family. If "kinswoman" in Luke 1:36 is a reference for family line and not a relationship established by marriage, then Mary's family heritage may have been priestly. Luke presented Mary as a person of great faith prepared to be an agent of God in the birth of the Messiah. In later church tradition, two important theological beliefs focus the significance of Mary. One has to do with what is referred to as "divine maternity," while the other is "virginial conception." Their scriptural orientation is based on Luke 1:34 that details Mary's response to the angel's announcement that she would have a son. Mary questioned how this could be since she did not have a husband. The Greek states, "I am not knowing a man." Some have interpreted the Greek text as making an eternally valid theological statement that her virginity is an on-going state that equals a "perpetual virginity." Matthew 1:24-25 (including, [Joseph] "knew her not until she had borne a son") would seem to challenge the perpetual virginity belief. The Luke text is sufficiently vague as to allow the growth of such doctrine. In contemporary Christianity, the Roman Catholic and Eastern Orthodox churches embrace these doctrines, while most Protestant churches do not. However, in all cases, Mary is a revered character in Christian tradition who is believed to represent goodness, innocence, and profound commitment to the ways of God.

Mary does not play as high a profile in the Gospels as one might expect. The Gospel writers attempted to emphasize Jesus' divine origins at the expense of deemphasizing the importance of His mother. The Gospel of John presents women in an essential place in the public ministry of Jesus, and Mary, the mother of Jesus, functions in such a role. In John 2:1-11, Mary's presence at Jesus' first public miracle of changing water to wine at the marriage at Cana underscores, in a profound manner, that Jesus' destiny challenges all norms, including that of immediate family relationships. The recurring Johannine theological theme of Jesus' "hour" being divinely directed is pointedly made by Mary's presence in the episode (compare Mark 3:31-35; Luke 11:27-28). Mary's presence at the foot of the cross (found only in John 19:25-27) highlights the mother's love. Acts 1:14 indicates that Mary was present, along with other hero figures of early Christianity, in the upper room scene in Jerusalem.

2. Mary Magdalene. Magdala was an important agricultural, fishing, and trade center of ancient Galilee. Mark 16:9 and Luke 8:2 indicate that this Mary, from Magdala, was exorcised of some seven demons. In antiquity, demon possession was an indication of physical or spiritual illness; obviously, Mary Magdalene was quite ill before her encounter with Jesus. Mary eventually became part of an inner circle of supporters of Jesus. She was a witness of His crucifixion (Mark 15:40; Matt. 27:56; John 19:25), burial (Mark 15:47; Matt. 27:61), the empty tomb (Mark 16:18; Matt. 28:1-10; Luke 24:10), and she was a witness of Jesus' resurrection (Mark 16:9; John 20:1-18). A tradition, especially prevalent in western Christianity from about A.D. 500 onward, identified Mary Magdalene with the sinful woman of Luke 7:36-50. The text gives no reason for such an association, as the introduction of Mary in Luke 8 is quite removed topically from Luke 7:36. To confuse the interpretative tradition further, the sinful woman in the anointing scene of Luke 7:36-50 is often identified incorrectly with another Mary, the sister of Martha and Lazrus. On all accounts, no evidence exists that the sinful woman of Luke 7 should be identified as Mary.

3. Mary (of Bethany), the sister of Martha and Lazarus. Mary, Martha, and Lazarus seem to have been part of an inner circle of Jesus' associates. The Gospel of John places particular emphasis on their select status. Mary from Bethany played a primary role in the episode of Lazarus' resurrection from the dead in John 11. In John 12, Mary anointed Jesus' feet with precious oil, thus serving an important confessional function of anticipating Jesus' death. Given the sequence of John's Gospel, Mary is represented as a follower of Jesus who is well acquainted with Jesus' ultimate destiny (compare Judas, the disciple in John 12:4, who is not as well informed).

4. Mary, the mother of James the younger and of Joses and Salome. This Mary would appear to be part of Jesus' following from Galilee who moved with Him during His itinerant public ministry (compare Mark 15:40-41). She witnessed Jesus' crucifixion and was part of the group of women who encountered the empty tomb (Mark 15:47; 16:1-8; Matt. 27:55-56; 28:1-8; Luke 23:56; 24:1-10).

5. Mary, the mother of John Mark. This woman was the owner of the house in Jerusalem where the first followers of Jesus met (Acts 12:12). Her son, John Mark, eventually became a disciple of Paul and Barnabas (Acts 12:25). See Mark, John.

6. Mary, the wife of Clopas. She witnessed Jesus' crucifixion (John 19:25) and may be the same character as Mary, the mother of James, Joses, and Salome in the Synoptic Gospels accounts.

7. Mary, from Rome. An individual Paul greeted in Romans 16:6.

Wayne McCready

PHEBE (fee' bih) KJV form of Phoebe (Rom. 16:1-2).

AQUILA and PRISCILLA were a married couple who came from Italy to Corinth after the emperor Claudius ordered Jews expelled from Rome, became Christians, and assisted Paul in his ministry. They were tentmakers by trade (2 Tim. 4:19). They came into contact with Paul, who was a tentmaker, in Corinth (Acts 18:2). It is not clear whether they became Christians before or after meeting Paul; but, they became workers in the gospel, and accompanied Paul to Ephesus (Acts 18:19). There they instructed Apollos in the Christian faith (18:25). A church met in their home, and they joined Paul in writing to the Corinthian church (1 Cor. 16:19).

Aquila and Priscilla were apparently influential among the "churches of the Gentiles" (Rom. 16:3). This reference in Romans probably indicates that Priscilla and Aquila moved back to Rome. Some scholars think the church at Ephesus received a copy of the last chapter of Romans. The reference to the couple in 2 Timothy 4:19 may indicate the couple was in Ephesus.

Paul thanked Aquila and Priscilla for risking their own lives for him (Rom. 16:4). The circumstances of this incident are unknown, although it may have occurred during Paul's trouble with Demetrius the silversmith (Acts 19:23-41).

Taylor Field

AQUILA and PRISCILLA were a married couple who came from Italy to Corinth after the emperor Claudius ordered Jews expelled from Rome, became Christians, and assisted Paul in his ministry. They were tentmakers by trade (2 Tim. 4:19). They came into contact with Paul, who was a tentmaker, in Corinth (Acts 18:2). It is not clear whether they became Christians before or after meeting Paul; but, they became workers in the gospel, and accompanied Paul to Ephesus (Acts 18:19). There they instructed Apollos in the Christian faith (18:25). A church met in their home, and they joined Paul in writing to the Corinthian church (1 Cor. 16:19).

Taylor Field

NAOMI (Nay oh' mih) Personal name meaning, "my pleasantness." Wife of Elimelech and mother-in-law to Orpah and Ruth (Ruth 1:2,4). Naomi suffered the deaths of her husband and two sons while in Moab. Her matchmaking betwen Ruth and Boaz was successful, and she became a forebear of David, Isreal's greatest king (Ruth 4:21-22). See Ruth.

PERSIS (Puhr' sihs) Personal name meaning, "Persian woman." Leader in the Roman church whom Paul greeted and commended for diligent service (Rom. 16:12).

RACHEL (Ray' khehl) Personal name meaning, "ewe." Younger daughter of Laban, the second wife and cousin of Jacob, and the mother of Joseph and Benjamin.

In flight from his brother, Esau, Jacob met her when Rachel brought the sheep to water. She immediately become the object of his attention. See Jacob.

Two Old Testament passages outside Genesis name Rachel. Ruth 4:11 calls her one who built up the house of Israel. Jeremiah 31:15 refers to her weeping over children being taken in Exile. Matthew (2:18) cited Jeremiah's reference of weeping in connection with Herod's order to kill male children under two.

RAHAB (Raw' hawb) Name meaning, "arrogant, raging, turbulent, afflicter." 1. Primeval sea monster representing the forces of chaos God overcame in creation (Job 9:13; 26:12; Ps. 89:10; Isa. 51:9; compare Ps. 74:12-17). 2. Symbolic name for Egypt (Ps. 87:4). Isaiah 30:7 includes a compound name Rahab-hem-shebeth. Translations vary: "Rahab who sits still" (NRSV); "Rahab who has been exterminated" (NASB); "Rahab the Do-Nothing" (NIV); "Rahab the Subdued" (REB). 3. The plural appears in Psalm 40:4 for the proud, arrogant enemies.

RAHAB (Ray' hab) Personal name meaning, "broad." Harlot in Jericho who hid two Hebrew spies Joshua sent there to determine the strength of the city (Josh. 2:1). When the king of Jericho learned of the spies' presence, he sent men to arrest them. Rahab outsmarted the king and hid the men on her roof, sending the arresting officers on a false chase toward the Jordan River. In return for her help Joshua spared her and her clan when the Hebrews destroyed Jericho (Josh. 6:17-25). Matthew named Rahab as Boaz' mother (1:5) in his genealogy of Christ, making her one of the Lord's ancestors. Some interpreters think, however, that the Rahab in Matthew was a different woman. Hebrews 11:31 lists Rahab among the heroes of faith.

REBEKAH (Reh behk' uh) Personal name perhaps meaning, "cow." Daughter of Bethuel, Abraham's nephew (Gen. 24:15); Isaac's wife (24:67); mother of Jacob and Esau (25:25-26). Rebekah was a complex character. She is introduced as a beautiful virgin (24:16), willing servant (24:19), and as hospitable to strangers (24:25). In obedience to God's will, she left her home in Paddan-aram to be Isaac's wife (24:58). Rebekah comforted Isaac after the death of Sarah (24:67). When distressed by her problem pregnancy, she turned to God for counsel (25:22-23). Less favorable is Rebekah's favoritism towards Jacob (25:28), especially as evidenced in the plan she concocted to enable Jacob to steal Esau's blessing (27:5-17). Rebekah was forced to send her favorite to her brother's household to save Jacob from Esau's vengeance (27:42-46).

RHODA (Rhoh' duh) Personal name meaning, "rose." Rhoda's relationship to the household of Mary, the mother of John Mark, is not clear. She was most likely a servant, though it is possible that she was a family member or a guest at the prayer service. In her great joy at finding Peter at the door, Rhoda failed to let him in. Her joy in rushing to tell the disciples and their response accusing her of madness recall details of Luke's resurrection narrative (Acts 12:13; compare Luke 24:9-11).

RUTH (Rth) The woman, an ancestor of David and Jesus, and the biblical book which tells the story of the reversal of fortunes for Ruth and her mother-in-law, Naomi.

Ruth is a self-contained story and is not dependent on other Old Testament narratives for continuity. The story's time is set in the period of Israel's judges. Story place is given as the agrarian world of Moab and the environs of Bethlehem. It can be divided into a series of scenes or episodes with different narrator's comments. The story begins (1:1-5) by telling why Naomi is in Moab and her plight following the deaths of her husband and sons. Episode A (1:6-22) narrates her return to and reception in Bethlehem, and how Ruth came to be with her. Episode B (2:1-16) finds Ruth and Boaz meeting while she gleans grain during harvest. Episode C (2:17-23) shows Naomi and Ruth discussing Ruth's day in the field and identifies Boaz as a kinsman with a certain role to fulfill. Episode D (3:1-5) finds Naomi pressing Boaz's role as kinsman. Episode E (3:6-13) follows a transition in which Ruth and Boaz encounter each other, and Boaz is confronted by his responsibility as kinsman. Episode F (3:14-18) delays the plot's resolution while Naomi assures Ruth that the matter will be settled. Episode G (4:1-6) tells of Boaz at the gate settling the matters of Elimelech's property and Ruth, with another kinsman. A narrative aside (4:7-8) explains the custom of the sandal. Boaz's actions are witnessed, and he is blessed by the people and the elders for his role as kinsman in Episode H (4:9-12). Episode I (4:13-17a) reverses the fortunes of Naomi and Ruth with Obed's birth, who is declared a child of Naomi. This declaration ensures a name and a future for Naomi's family. A coda (4:18-22) ties up the story with a family genealogy.

Ruth is one of the five Megilloth (scrolls read for Jewish festivals), and is read at the Feast of Weeks. See Festivals. Ruth has been understood as a finely crafted historical short story. The literary artistry of Ruth speaks to multiple contexts and is multipurposed. In a social context, Ruth speaks against postexilic particularism by accepting Ruth (a native of Moab) into Israel's genealogical mainstream and the book into the Hebrew canon. See Moab. Ruth is concerned with Israelite family and marriage patterns and obligations. Ruth's plot shows levirate marriage (Deut. 25:5-10) as a family obligation at work. See Levirate Law. Religiously, the book tells the story of the faith of Naomi and Ruth and shows the ways of God in one unique family situation. A framework of devotion is deployed in the story and is variously applied to Ruth, Naomi, Boaz, and Yahweh. The text's final form speaks to political concerns by a genealogy (4:17b-22) which details David's family background and serves to legitimate him as king on Saul's throne.

Outline

I. Trial and Tragedy Seemed to Offer Little Hope for God's Redeeming Grace (1:1-22).

A. The trial of famine gave way to the tragedy of death for Naomi (1:1-5).

B. The hint of blessing was seen in the tearful parting of Naomi from Orpah and the determined love of Ruth for her mother-in-law (1:6-14).

C. In spite of Naomi's urging, Ruth resisted the injunction of her mother-in-law to remain in Moab and accompanied Naomi as she returned to Judah (1:15-18).

D. The "emptiness" of Naomi's return to Judah provided the transition to God's grace by means of Ruth (1:19-22).

II. In the Ordinary Actions of a Foreigner, God Began to Prepare the Way of Blessing (2:1-23).

A. Ruth's initiative provided not only food for the present, but a foundation for the future welfare of her family (2:1-7).

B. Ruth demonstrated that inclusion into the people of God is not predicated on birth alone (2:8-13).

C. The encounter of Boaz and Ruth opened the way for God to bless in an unexpected manner (2:14-23).

III. In More Ways Than One, God Took a Potential Scandal and Made It the Way of Grace (3:1-18).

A. Naomi proposed a daring strategy in her matchmaking effort (3:1-5).

B. The character of both Boaz and Ruth was demonstrated in the encounter at the threshing floor (3:6-13).

C. The blessing of God began to be given to Ruth and Naomi through Boaz (3:14-18).

IV. Through Boaz, the "Kinsman Redeemer," God "Filled" the "Emptiness" of Naomi and Demonstrated His Presence Through the Blessing of His People (4:1-22).

A. Boaz became "kinsman redeemer" (4:1-6).

B. Before the assembled witnesses, Boaz fulfilled the custom of levirate marriage and received the blessing of witnesses (4:7-12).

C. God "filled" the "emptiness" of Naomi through a son born to Ruth and Boaz, a son who was none other than the grandfather of the great King David (4:13-22).

SARAI (say ruh) Personal name meaning, "princess." Wife and half sister of Abraham (Gen. 11:29-25:10). Sarah, first called Sarai, had the same father as Abraham. Marriages with half brothers were not uncommon in her time. Sarah traveled with Abraham from Ur to Haran. Then at the age of 65 she accompanied him to Canaan as Abraham followed God's leadership in moving to the land God had promised. During a famine in Canaan, Abraham and Sarah fled to Egypt. This was Abraham's first attempt to pass off Sarah as his sister rather than wife because he feared that he would be killed when the Egyptians saw Sarah's beauty. Consequently, the Pharaoh thought Sarah was Abraham's sister, took Sarah into court, and treated Abraham well. When the Lord sent serious disease on Pharaoh's household, he saw the deception and sent them away. The second trick about Abraham's relationship with Sarah was in the court of Abimelech, king of Gerar, who also took in Sarah. God intervened in Abimelech's dream and protected Sarah. He sent them away with the right to live there and with a gift for Sarah.

In her grief over her barrenness, Sarah gave her maid Hagar to Abraham in the hope of an heir; but she expressed resentment when Hagar conceived. When Sarah was almost 90 years old, God changed her name and promised her a son. A year later, she bore Isaac.

At the age of 127, Sarah died at Hebron, where she was buried in the cave in the field of Machpelah near Mamre.

In the New Testament, Romans 4:19 refers to Sarah's barrenness as evidence of Abraham's faith; Romans 9:9 cites her conception of Isaac as an example of God's power in fulfilling a promise. Galatians 4:21-31 contrasts her with Hagar without naming her, Hebrews 11:11 lauds her faith, and 1 Peter 3:6 describes her relationship with Abraham.

Judith Wooldridge

SERAH (see' ruh) Personal name meaning, "progress, develop, overflow" or "splendor, pride." Daughter of Asher (Gen. 46:17; Num. 26:46, where KJV reads Sarah).

TAMAR (Tay' mahr) Personal name meaning, "date palm." 1. Daughter-in-law of Judah, wife of his eldest son, Er (Gen. 38:6). After her wicked husband died without fathering a child, Tamar was given to Er's brother, Onan, for the purpose of bearing a child in the name of the dead man. Onan refused to impregnate Tamar, for which God killed him. She then tricked her father-in-law into fathering her child (38:18). See Levirate Marriage.

2. A daughter of David raped by her half brother, Amnon (2 Sam. 13:14). The act was avenged by her full brother, Absalom, when he had Amnon murdered (13:28-29). These acts were part of Nathan's prophecy that the sword would never depart from David's house (2 Sam. 12:10).

3. Absalom named his only daughter Tamar. She is called "a beautiful woman" (2 Sam. 14:27).

4. City built by Solomon "in the wilderness" (1 Kings 9:18). The text should perhaps read Tadmor (2 Chron. 8:4), since the Hebrew lacks the qualifying phrase "of Judah" and the Masoretic vowel points correspond to Tadmor. See Tadmor.

5. Fortified city at the southern end of the Dead Sea, marking the ideal limit of Israel (Ezek. 47:19; 48:28). If identical with 4, this Tamar likely served as a supply depot for Solomon's mines in the Arabah and as a frontier post to guard the border with Edom.

VASHTI (Vash' ti) Personal name meaning, "the once desired, the beloved." Wife of King Ahasuerus and queen of Persia and Media (Esth. 1:9). The king called for her to show off her beauty to a group he was entertaining, but she refused. Vashti was deposed as queen (1:19), and a beauty contest was arranged to select a new queen. Esther was chosen as the new queen (2:16). No records yet have been recovered which name Vashti as the queen of any king of the Medo-Persian Empire, leading some to speculate whether she was a historical person. The only other queen with Ahasuerus (also called Xerxes) was named Amestris. See Ahasuerus; Esther; Persia; Xerxes.

ZIPPORAH (Zihp poh' ruh) Personal name meaning, "small bird" or "sparrow." Moses' first wife (some believe the woman named in Numbers 12:1 may be a reference to Zipporah, too) and mother of his children, Gershom and Eliezer (Ex. 2:21-22; 18:4). She was one of the daughters of Reuel, a priest of Midian. She saved Moses' life when the Lord sought to kill him by circumcising Gershom (4:24-25). It appears that Zipporah stayed with her father until Moses had led the people out of Egypt (18:2-6).