Miriam was a prophet. The Hebrew word used here for “prophetess” is ‘nebiah.’ Nebiah is the feminine of ‘nabi’ which means: “a spokesman, speaker, prophet. Nebiah is used six (6) times in the Old Testament as prophetess.

Among these other women who are listed in the Old Testament as “prophetesses” are Deborah and Huldah. Deborah was a prophet and a judge (Judges 4.4,5). “Deborah, a prophetess, the wife of Lappidoth, was leading Israel at that time. She held court under the Palm of Deborah between Ramah and Bethel in the hill country of Ephraim, and the Israelites came to her to have their disputes decided.”

Huldah was a prophetess who authenticated the scroll discovered in the days of Josiah (II Kings 22.14 & II Chronicles 34.22). “Hilkiah the priest, Ahikam, Acbor, Shaphan and Asaiah went to speak to the prophetess Huldah, who was the wife of Shallum son of Tikvah, the son of Harhas, keeper of the wardrobe. She lived in Jerusalem, in the Second District.”

In the cases of Deborah and Huldah we find that there were men, representatives of the congregation of Israel, coming before these women for leadership, wisdom, and knowledge.

While there have been some attempts to distance the relationship between the system and order of the congregation of Israel from the Church of Jesus Christ, it is noteworthy that God never has been a partial God and He doesn’t change (II Chronicles 19.7, Acts 10.34, Romans 2.11, Ephesians 6.9). “Now let the fear of the Lord be upon you. Judge carefully, for with the Lord our God there is no injustice or partiality or bribery.” Then Peter began to speak: ‘I now realize how true it is that God does not show favoritism.’” “For God does not show favoritism.” “And masters, treat your slaves in the same way. Do not threaten them, since you know that he who is both their Master and yours is in heaven, and there is no favoritism with Him.”

The Old Testament prophet Joel prophesied (Joel 2.28-29) “And afterward, I will pour out my spirit on all people. Your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions. Even on my servants, both men and women, I will pour out my spirit in those days.” The Hebrew word translated here “prophesy” is ‘naba’ a verb form of ‘nabi.’ We’ve already been there...

That passage of Joel’s is quoted in the New Testament in the book of Acts (Acts 2.17) “In the last days, God says, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your young men will see visions, your old men will dream dreams.”

In the writing of the New Testament Greek was generally the language of choice, not Hebrew. The word translated “prophesy” in this passage was “prophaeteuo” meaning: to foretell, tell forth, prophesy.

There are a couple of other significant passages using this word in connection with women: (Acts 21.9 & I Corinthians 11.5) “Leaving the next day, we reached Caesarea and stayed at the house of Philip the evangelist, one of the Seven. He had four unmarried daughters who prophesied.” “And every woman who prays or prophesies with her head uncovered dishonors her head -- it is just as though her head were shaved.”

Each of these are gender sensitive and specific as to proclamation activity in the context of the “prophaeteuo.”

There is Anna, in Luke 2.36 who was a prophetess, and Tabitha (Dorcas) who is called a “disciple” and had a ministry of helps as is defined by Paul (Acts 9.36). Then there was Phoebe (Romans 16.1&2) who was a “deacon” according to the Greek text. Also, we find Priscilla and Aquila, “fellow workers.” Paul also used this title for the women, Euodias and Syntyche (in Philippians 4.2,3) and a few others (Colossians 4.11, Philemon 1.1,24). This word is titular, not at all the word used by Jesus when calling for general laborers in the harvest.

In the 13th century the text was changed to masculinize the name in Romans 16.7 so that instead of reading “Greet Andronicus and Junia, my relatives who have been in prison with me. They are outstanding among the apostles, and they were in Christ before I was.” It has now read for the past seven (7) centuries “Greet Andronicus and Junias...” It was not in keeping with the theology and dogmas of the pre-reformation Church that there could possibly have been a woman recognized as an apostle. It still would be unacceptable to a very large segment of Christianity today...

We have viewed a rather large body of scripture giving evidence of several women recognized as having served the church and/or the people of Israel in ministry leadership roles. There isn’t a defense presented in these passages of scripture, just a matter of record, and in some instances, introduction.

There are only a couple of passages which are used by those wishing to make ministry roles gender sensitive. They were each written by Paul to address socio-cultural situations in Corinth (I Corinthians 14:34,35) and Ephesus (I Timothy 2:12) which were different from the norms of societal and cultural experience and expression elsewhere in the Greco-Roman world of the first century. (You might want to do some research on the temple prostitute practices in these areas at that time in history.) We do have to be aware of, and understanding of, the socio-cultural situations in which we desire to minister.

It does not preclude change coming to those abnormal and unhealthy situations. The change of socio-cultural bias issues doesn't come by debate or exercises in legalism. Socio-cultural bias issue change should and must come through good balanced teaching and living healthy examples of relationships in community. We must not be stuck in, and perpetuate the unhealthy and dysfunctional socio-cultural norms of the 1st, nor the 21st centuries!

The bottom line for me in working alongside folks who are stuck in a gender-bias dogma is, "I am determined to know nothing among you except Jesus Christ, and Him crucified..."

I doubt seriously that many of those folks are going to engage in a thorough Bible study on this subject. If there were that level of genuine, honest inquiry they probably would have already done the reading. It isn't complicated exegesis. Most people read with filters and have already accepted as fact what they hear from their pulpit/religious system of choice and do not read inquiringly and do the research for themselves.

This, as many other Biblical subjects, really isn't worth debate. Approach those who would become angry over this subject as a weaker brother and accept him where he is.

I am fortunate to have had this information and material presented to me in various forms and teachings since childhood. The approach to these stories and scriptures we've just covered has evolved for me from the simple flannel-graph lessons in Sunday School to the doctrinal and theological position papers written by various Biblical scholars whom I have studied since Bible School days, many years ago.

I hope this letter has given you a sense of perspective in the practice of Christ's Church. I love and appreciate you. Your genuine concern to assure that there is a Biblical basis for everything you say and do is so very refreshing!

Have a wonderful day!

    jim