Jesus' Titles for Women in Scripture and Tradition
The Bible uses various titles and terms for women, reflecting their roles, relationships, and characteristics within biblical narratives and theological frameworks. The Hebrew word for "woman" (אִשָּׁה, ishah) is derived from "man" (אִישׁ, ish), indicating that she was "taken out of man" (Genesis 2:23) [8, 1, 2]. This origin is often understood to signify man's preeminence, with woman created to be a "helpmeet" for him (Genesis 2:18, 20; 1 Corinthians 11:9) [1, 2].
While the term "woman" itself is a common address, Jesus' use of it when speaking to his mother, as in John 2:4 and John 19:26, is noted by John Gill as a respectful form of address, not a mark of disrespect, and was a common way of speaking among Jews even when showing great esteem [6].
Beyond general terms, specific titles highlight particular functions or statuses. The term "deaconess" (διακόνος, diakonos) appears in Romans 16:1, associated with Phoebe, and suggests an order of women in the apostolic age who performed functions analogous to deacons for their own sex [3, 4]. Other women mentioned in Scripture, such as Miriam, Deborah, Huldah, Noadiah, Anna, and the daughters of Philip, are noted for their prophetic gifts [2].
The Bible also describes women in relation to their roles within marriage and family. A wife is sometimes referred to as the "guide of [one's] youth," referring to a lawful husband, and marriage is described as a "covenant of God" [10]. Women are characterized as "weaker than man" (1 Peter 3:7) [1, 2], and the husband is considered the "head of the woman" (1 Corinthians 11:3) [2]. Despite this, honor is to be shown to the wife [2].
Figurative language also applies to women. For instance, the female hart is called a "hind" (Song of Solomon 2:7) [5]. The concept of a "name" in Ecclesiastes 7:1 refers to one's character and godly life, which is considered "good" [7]. The New Testament also uses titles such as "Messiah" (or "Christ") for Jesus, which is a title rather than a personal name, signifying his role [9].
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Woman — Origin and cause of the name -- Ge 2:23. Originally made By God in his own image. -- Ge 1:27. From one of Adam's ribs. -- Ge 2:21,22. For man. -- 1Co 11:9. To be an helpmeet for man. -- Ge 2:18,20. Subordinate to man. -- 1Co 11:3. To be the glory of man. -- 1Co 11:7. Deceived by Satan -- Ge 3:1-6; 2Co 11:3; 1Ti 2:14. Led man to disobey God -- Ge 3:6,11,12. Curse pronounced on -- Ge 3:16. Salvation promised through the seed of -- Ge 3:15; Isa 7:14. Safety in childbirth promised to the faithful and holy -- 1Ti 2:15. Characterised as Weaker than man. -- 1Pe 3:7.”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Woman — Was "taken out of man" (Gen. 2:23), and therefore the man has the preeminence. "The head of the woman is the man;" but yet honour is to be shown to the wife, "as unto the weaker vessel" (1 Cor. 11:3, 8, 9; 1 Pet. 3:7). Several women are mentioned in Scripture as having been endowed with prophetic gifts, as Miriam (Ex. 15:20), Deborah (Judg. 4:4, 5), Huldah (2 Kings 22:14), Noadiah (Neh. 6:14), Anna (Luke 2:36, 37), and the daughters of Philip the evangelist (Acts 21:8, 9). Women are forbidden to teach publicly (1 Cor. 14:34, 35; 1 Tim. 2:11, 12). Among the He”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Deaconess — The word diakonos is found in (Romans 16:1) (Authorized Version "servant") associated with a female name, and this has led to the conclusion that there existed in the apostolic age, as there undoubtedly did a little later, an order of women bearing that title, and exercising in relation to their own sex functions which were analogous to those of the deacons. On this hypothesis it has been inferred that the women mentioned in (Romans 16:6,12) belonged to such an order. The rules given as to the conduct of women in (1 Timothy 3:11; Titus 2:3) have in like ma”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Deaconess — Rom. 16:1, 3, 12; Phil. 4:2, 3; 1 Tim. 3:11; 5:9, 10; Titus 2:3, 4). In these passages it is evident that females were then engaged in various Christian ministrations. Pliny makes mention of them also in his letter to Trajan (A.D. 110).”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Hart, The — Clean and used as food -- De 12:15; 14:5. Often hunted -- La 1:6. Female of Called the hind. -- Song 2:7. Delights in freedom. -- Ge 49:21. Kind and affectionate. -- Pr 5:19. Brings forth at appointed time. -- Job 39:1,2. Brings forth with difficulty. -- Job 39:3. Brings forth at the voice of God. -- Ps 29:9. Forsakes her young in famine. -- Jer 14:5. Young of, abundantly provided for -- Job 39:4. Illustrative Of Christ. -- Song 2:9,17; 8:14. Of converted sinners. -- Isa 35:6. (Sure-footedness of,) of experienced saints. -- Ps 18:33; Hab 3:19. (Panting fo”
- John (Baptist/Reformed) “John Gill on John 2:4: Jesus saith unto her, woman,.... Calling her "woman", as it was no ways contrary to her being a virgin, Gal 4:4, so it was no mark of disrespect; it being an usual way of speaking with the Jews, when they showed the greatest respect to the person spoken to; and was used by our Lord when he addressed his mother with the greatest tenderness, and strongest affection, Joh 19:26. The Jews frequently object this passage to us Christians: one of their writers his objection in this manner (p): "they (the Christians) say, the mother of Jesus is never called a woman their law; b”
- Ecclesiastes (Presbyterian) “Jamieson, Fausset & Brown on Ecclesiastes 7 (introduction): (Ecc. 7:1-29) (See on Ecc 6:12). name--character; a godly mind and life; not mere reputation with man, but what a man is in the eyes of God, with whom the name and reality are one thing (Isa 9:6). This alone is "good," while all else is "vanity" when made the chief end. ointment--used lavishly at costly banquets and peculiarly refreshing in the sultry East. The Hebrew for "name" and for "ointment," have a happy paronomasia, Sheem and Shemen. "Ointment" is fragrant only in the place where the person is whose head and garment are s”
- Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 2:23: Woman--in Hebrew, "man-ess."”
- Matthew (Protestant academic) “Tyndale House on Matthew 1:18: 1:18 Jesus the Messiah (literally Jesus the Christ): Using Messiah in the translation accurately communicates that it is a title rather than a personal name (“Jesus Christ”). • engaged to be married: In Judaism, engagement (or betrothal) meant a permanent relationship (Mal 2:14) that could be broken only by legal process; thus, Mary was considered Joseph’s wife and he her husband (see Matt 1:20; Deut 22:23-24), even though they had not had sexual relations. Mary’s status as a virgin at the time of Jesus’ conception through the power of the Holy Spirit helps authe”
- Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 2:17: guide . . . youth--lawful husband (Jer 3:4). covenant . . . God--of marriage made in God's name.”