Reader.

In this second of four in this little mini series on The women whose voices speak around the birth of Jesus, I am going farther back in the story than even I expected. Mainly because, even though I am heading into my eighth year of studying women and Scripture, I have not yet studied Elizabeth. So what you are reading here is research happening in real time.

When I first began thinking about this series, I already knew the connection between Mary and her Hebrew name, Miryam. What I did not expect was that this would again lead back to Exodus for Elizabeth - which ties so beautifull into the Illuminate study for next year!​

Unlike Mary, whose name appears over fifty times throughout all four Gospels and is shared by several women in the New Testament, Elizabeth appears only once, and only in Luke’s Gospel. When I went back to confirm that she truly is the only Elizabeth in Scripture, I discovered that she too, like Mary, was named after someone.

Aaron’s wife. Yes, Moses’ brother’s wife.

Her name was Elisheba. The name Elizabeth is the Greek transliteration of the Hebrew name Elisheba.

Exodus 6:23 tells us that Aaron married Elisheba, the daughter of Amminadab. The name Elisheba means “My God is an oath.” Eli means “my God,” and sheba comes from shaba, meaning oath. Sheba is also connected to the number seven, a number associated with completeness.

One scholar claims that the name Elisheba is the most daring and beautiful name in the whole Old Testament.

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Through her father Amminadab, Elisheba stood in the line of Judah. By marrying Aaron, she joined the royal line of Judah and the priestly line of Levi. As Aaron’s wife, Elisheba became the mother of the priesthood. Every priest of Israel would come through her line.

That realization got me to wondering about Elisheba's mother. Who was she?

A woman enslaved in Egypt. Oppressed. Pregnant. She would not have known whether the child she carried was a boy or a girl. A boy meant death. A girl meant life and a name. How many baby boys had she surrendered? How many other girls did she witness becoming a slave?

What was the condition of her heart as this mother yelled out a name for her daughter "Elisheba, “My God is an oath,” born near the end of four hundred years of slavery? What hope was she clinging to when she cried that name out loud?

She was reminding God of his oath to Abraham.

Luke’s original audience would have caught onto this immediately. When Luke introduces Zechariah and Elizabeth as righteous, old, and barren, the story of Abraham and Sarah is already in the room. God is about to bring a miracle.

Elizabeth herself was born into a nation under Roman occupation. Perhaps her mother named her out of the same longing and hope that once named a daughter in Egypt. Because naming was theology. Naming was prayer.

There is a long-standing tradition in the ancient world of fathers naming sons and mothers naming daughters, which Luke gives us a glimpse of when John is born.

As Elizabeth speaks the name of her son, years of tradition and the community around her say no. But Zechariah confirms his wife’s declaration. Only then is his mouth is opened and praise pours out.

Luke then tells us when Mary goes to see Elizabeth, Elizabeth hears Mary’s greeting and is filled with the Holy Spirit.

Luke’s choice of Greek words here is VERY intentional. But we miss it in English. The phrase “cried out with a loud voice” comes from a Greek word that appears nowhere else in the New Testament. Anaphōneō. To cry out loudly.

But in the Greek Old Testament, this word appears in scenes surrounding the Ark of the Covenant. It describes the sound of worship erupting when the presence of God draws near. For example:

Elizabeth, a Levite, lifts her voice in the same way. Not before the Ark, but before Mary’s womb, holding the Word that is now flesh. As a medieval carol puts it: “ Heaven and earth in little space.”

Did you know Elizabeth is the first person in Luke’s Gospel to confess Jesus as Lord?

When does Mary’s speak her Magnificat? Not after the angel’s announcement. Like Zechariah’s song, it comes after Elizabeth’s words. Elizabeth’s voice prepares the way.

As Luke opens the story of Jesus’ birth, surrounded by angels, priests, and shepherds, it is women whose voices interpret what God is doing. Elizabeth exclaims. Mary sings. Anna gives thanks and tells everyone who will listen.

Can I invite you to reflect on Elizabeth/Elisheba?

• What comes up for you as you read this?
• What do you find yourself crying out to God and reminding Him of his promises for?
• What names of God, promises, or hopes do you think of right now?
• When was the last time you gave yourself permission to shout praise or desperation out loud? (my personal practice is in my car alone and singing VERY LOUD)

I will leave you with a Psalm that contains the same word that described Elizabeth's cry. Psalm 98 NIV

Up next, we will turn to Mary, or more accurately, Miryam, named after the first woman of song in Scripture, and listen closely to what comes out of her mouth when she says yes to God.

2026 Illuminate Living Room Series

Next year we will be studying Women of Deliverance, spending time in the book of Exodus with women like Miriam, Elisheba, Shiphrah, Puah, and others whose lives are woven into God’s work of rescue.

Eugene Peterson once wrote that it is significant God does not give us salvation as an abstract idea, a definition, or a slogan, but as a story. Exodus draws us into a story with plot and people, with design and relationship. Story, he said, is an invitation. First to our imagination, and then, if we are willing, to our lives.

Registration is now open for the 2026 Illuminate Living Room Series. You can find more details and register at the link below.