Ἰωάννα

Joanna

Definition

Ἰωάννα (Joanna) is the name of a specific woman mentioned in the Gospel of Luke. She is identified as the wife of Chuza, who was the household manager (steward) of Herod Antipas, the tetrarch of Galilee. Joanna is presented as a woman of means who, along with other women, provided financial support for Jesus and his disciples during his ministry (Luke 8:3). She is also listed among the women who discovered the empty tomb and reported the resurrection to the apostles (Luke 24:10). The name itself is the feminine form of John (Ἰωάννης), meaning 'Yahweh has been gracious.'

Biblical Usage

The name Ἰωάννα is used exclusively in the Gospel of Luke, appearing only twice in the New Testament. In Luke 8:3, she is introduced as a follower of Jesus who had been healed of evil spirits and infirmities and who contributed to the support of his traveling group. In Luke 24:10, she is named as one of the women who brought the news of the resurrection to the Eleven. Her usage connects her to two key themes in Luke: the role of women as disciples and supporters of Jesus's ministry, and the female witnesses to the resurrection.

Etymology

Ἰωάννα is the Greek feminine form of the Hebrew name יוֹחָנָן (Yôḥānān), which means 'Yahweh has been gracious' or 'Yahweh is gracious.' It is the direct feminine equivalent of the masculine name Ἰωάννης (John). The name entered Greek through its use in the Septuagint and Jewish communities.

Semantic Range

Joanna's inclusion in Luke's narrative is theologically significant. As a woman of high social standing (connected to Herod's court), her discipleship demonstrates the universal reach of Jesus's message across social and economic boundaries. Her financial support underscores the material reality of Jesus's itinerant ministry. Most importantly, her presence among the first witnesses to the empty tomb (Luke 24:10) validates the resurrection account, as her status would have lent credibility to the report, countering contemporary dismissals of women's testimony.

In the 1st-century Jewish and Greco-Roman context, a woman's identity was often tied to her husband or male relatives. Identifying Joanna as 'the wife of Chuza, Herod's steward' immediately established her social position and access to resources. Her husband's role as a high-ranking official in Herod's court placed her in the elite class. This makes her decision to follow Jesus and fund his ministry—which was often critical of established power structures—a culturally counter-cultural act. Her role as a witness also carried specific cultural weight, as women's testimony was generally considered less reliable in legal settings, making the biblical emphasis on female witnesses a notable feature.

Μαρία (Maria, G3137) — Another key female disciple and witness to the resurrection, but of different social standing. Σαλώμη (Salōmē, G4539) — Another woman named among Jesus's followers and at the cross/tomb.

Word Details

Scripture References