Lexical Summary Hellénis: Greek woman Original Word: Ἑλληνίς Strong's Exhaustive Concordance Greek. Feminine of Hellen; a Grecian (i.e. Non-Jewish) woman -- Greek. see GREEK Hellen NAS Exhaustive Concordance Word Originfem. of Hellén Definition a Greek (i.e. Gentile) woman NASB Translation Gentile (1), Greek (1). Thayer's Greek Lexicon STRONGS NT 1674: ἙλληνίςἙλληνίς, ἑλληνιδος, ἡ; 1. a Greek woman. 2. a Gentile woman; not a Jewess (see Ἕλλην, 2): Mark 7:26; Acts 17:12. 1. Mark 7:26 – “The woman was a Greek, a Syrophoenician by birth, and she kept asking Jesus to drive the demon out of her daughter.” In both passages the term designates a Gentile woman steeped in Hellenistic culture. Though only twice in the New Testament, the word’s placement highlights decisive moments when the gospel crossed cultural and ethnic boundaries. Historical and Cultural Background During the first century the term “Greek” was a general descriptor for non-Jewish people shaped by Hellenistic language, philosophy, and social customs. Greek culture, having spread through the conquests of Alexander the Great and the ensuing Seleucid and Ptolemaic influences, dominated urban life around the eastern Mediterranean. Major cities such as Antioch, Alexandria, and the Decapolis were melting pots where Greek speech and ideologies interacted with local traditions. Women of this milieu could attain notable social standing, education, and patronage roles, as reflected in Acts 17:12. Significance in the Ministry of Jesus (Mark 7) The Syrophoenician encounter underscores the Messiah’s compassion beyond Israel. Jesus’ prior statements about being sent “only to the lost sheep of the house of Israel” (Matthew 15:24) find immediate fulfillment when He responds to a plea from a Hellenistic woman. Her persistent faith anticipates the wider Gentile mission and illustrates that access to covenant blessings comes through belief, not ethnicity. The episode foreshadows the later apostolic proclamation to all nations and reinforces the prophetic promise that “the nations will hope in His name” (Matthew 12:21). Significance in the Ministry of Paul (Acts 17) Paul’s preaching in Thessalonica (Acts 17:1–9) and Berea (Acts 17:10–15) encountered “prominent Greek women.” Luke stresses their social influence (“prominent”), indicating that female converts often held considerable influence in household and civic networks. Their faith demonstrates that intellectual engagement with Scripture (“examining the Scriptures daily,” Acts 17:11) led to genuine belief among both sexes. The presence of these women in Luke’s narrative validates the gospel’s power to penetrate high society and provides strategic support for fledgling congregations. Theological Themes 1. Universal Scope of the Gospel – Both occurrences highlight the removal of racial and gender barriers (cf. Galatians 3:28). Practical Ministry Applications • Cross-Cultural Evangelism – Modern disciples are encouraged to engage those shaped by differing worldviews, confident that Scripture addresses every cultural context. Conclusion Though Strong’s Greek 1674 appears only twice, its usage marks pivotal junctures in redemptive history, affirming that the gospel transcends ethnic, cultural, and gender distinctions. From Jesus’ compassionate response to a desperate mother to Paul’s fruitful reasoning with educated Greek women, Scripture showcases God’s unwavering desire that all peoples—Jew and Gentile alike—receive salvation through faith in Jesus Christ. Englishman's Concordance Mark 7:26 N-NFSGRK: γυνὴ ἦν Ἑλληνίς Συροφοινίκισσα τῷ NAS: the woman was a Gentile, of the Syrophoenician KJV: was a Greek, a Syrophenician INT: [the] woman now was Gentile Syrophoenician by the Acts 17:12 N-GFP Strong's Greek 1674 |
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