Most people think of Salome as a conniving, dangerous seductress, but is her reputation as a seductress deserved? In this post, I look at the daughter of Herodias who “danced” for Herod Antipas in order to discover what kind of person she was and what she did that resulted in John the Baptizer being beheaded.
Preamble: Young Woman or Little Girl?
I was reading 1 Samuel chapter 9 today, in the Greek, and I came across a word that is translated in 1 Samuel 9:11 (NIV) as “young women”. The word is korasia (plural). When I think of “young women” I think of women around the ages of 18–25, but the “young women” in 1 Samuel 9 were probably girls whose chore it was to get water for the household.
I decided to look into this word korasion (singular)—its meaning and its usage—and while studying I found that there are two korasia mentioned in the New Testament.
Jairus’ daughter is identified as a korasion in Matthew 9:24 & 25 and Mark 5:41 & 42. And we are given her age. She was twelve years old (Mark 5:42; Luke 8:42). The other korasion in the New Testament is the daughter of Herodias. (See Matt. 14:1-12; Mark 6:1-29). Josephus tells us that the daughter’s name was Salome.
In the past, I was led to believe that Salome was a sexy woman, an experienced temptress and that she danced in a deliberately provocative manner for her stepfather Herod Antipas, but in real life Salome was possibly just a kid.
This photo is of actress Brigid Bazlen portraying the clichéd Salome performing the “dance of the seven veils” in the movie King of Kings (1961). (Wikimedia)
Salome’s Seductive Dance or Endearing Play?
So what exactly did young Salome do to entertain her audience? Admittedly the rich did sometimes indulge in some pretty salacious entertainment that sometimes involved children, but it is possible that Salome’s dance was amusing and endearing rather than erotic. Moreover, the word for “dance” (orcheomai) used in verses Matthew 14:6 and Mark 6:22 can refer to children at play. So it is possible that Salome was playing in an amusing way to entertain her audience, and was not just dancing.
Orcheomai is used in the context of children and dance in a quote from Jesus in the only other occurrences of this word in the New Testament (Matt. 11:16-17; Luke 7:32). Ominously, Jesus’ quote about children dancing is in two passages about John the Baptist who would later be killed because of a girl’s “dance”.
Some suggest that Herodias put her daughter up to dancing provocatively for Herod with the hope he would, in appreciation, make some sort of offer or promise, but the text does not support this assumption. How could Herodias have predicted that Herod would make such an outlandish oath? (Note: Herod’s oath to give up to half his kingdom is an idiom indicating a very liberal gift, but is not meant to be taken literally (Mark 6:22-23; Matt. 14:6-7; cf. Esth. 5:3).)
I suggest that when Herod made his oath to Salome, Herodias simply saw her opportunity to exact revenge on John the Baptist, and she took the opportunity when it presented itself. Moreover, rather than being a willing temptress, young Salome may well have been an innocent pawn in her mother’s revenge (Matt. 14:3-4; Mark 6:17-21).
Children playing ball games.
2nd century AD marble relief, probably Roman.
Salome and Delilah: Misconceptions and Stereotypes
The unfounded sexualisation of Salome in art and literature reminds me of the treatment of Delilah. Delilah, like Salome, is typically portrayed in art and literature as a manipulative, sexual temptress, but when you actually read Judges chapter 16, Delilah sounds much more like a nagging wife (Judg. 16:16). There is no evidence that Delilah flirted or used her sexuality to coerce Samson into revealing his weakness. The narrative has Delilah simply asking, “Tell me the secret of your great strength and how you can be tied up and subdued” (Judg 16:6; cf 16:10, 13, 15). There is no sneaky or sexy subtlety here. Of course, Delilah probably didn’t tell Samson that she had been richly bribed by the Philistines to discover the secret of his strength (Judg 16:5), but he should have figured this out pretty quickly.
It saddens me that I have been misled into thinking that Salome and Delilah were seductive temptresses even though the Bible never states this. It saddens me that people, including Christians, have been too presumptuous and have cast these two women, and others, in this negative and nasty stereotype.
Real women and real men should not be type-cast; they should be seen for who they really are. This is true for Bible characters and it is true for people today.
Salome was probably a girl of around twelve years of age, who played or danced in front of an appreciative stepfather and his dinner guests, and was prompted by her mother Herodias to ask for John the Baptist’s head on a silver platter. Who was Herodias? That’s an interesting story for another time.
I’ve used BDAG as the main source for definitions of Greek words in this post. Walter Bauer’s A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd Edition, revised and edited by F.W Danker (University of Chicago Press, 2000), is known as BDAG for short.
 Korasion (the singular form) is the diminutive form of the word korē. Korē means “girl” or “young woman”. As well as meaning “girl”, korē also means the pupil of the eye. Metaphorically korē refers to someone held dear and cherished: the darling, the favourite, the “apple” of one’s eye. (BDAG p. 560)
 In Luke’s account, Jesus calls the girl a pais (Luke 8:54). BDAG (p. 750) gives the definition of pais as a young person normally below the age of puberty with the focus on age rather than social status.
 The word korasion is used eight times in the New Testament, only of Salome and Jairus’ daughter (Matt. 14:11; Mark 6:22 & 28 twice, and Matt. 9:24, 25; Mark 5:41, 42). It occurs several more times in the Septuagint, the Greek version of the Old Testament. Boaz’s young unmarried maidservants, who Ruth gleans with, are called korasia (Ruth 2:8, 25; 3:2). In the book of Esther, the king’s men gather korasia to take to Xerxes harem (Est. 2:3, 4). And Esther is herself referred to as a korasion in Esther 2:7 and again in 2:9 where she is also given seven korasia as maidservants. The word also occurs in 1 Samuel 20:30 and Zechariah 8:5 (9:5 LXX) in the Septuagint.
 “Salome” is derived from the Hebrew word shalom (“peace”). This is the passage where Josephus provides the name of Herodias’s daughter.
But Herodias, their sister, was married to Herod [Herod Philip I], the son of Herod the Great, who was born of Mariamne, the daughter of Simon the high priest, who had a daughter, Salome; after whose birth Herodias took upon her to confound the laws of our country, and divorced herself from her husband while he was alive, and was married to Herod [Antipas], her husband’s brother by the father’s side, he was tetrarch of Galilee; but her daughter Salome was married [in around AD 30] to Philip [Herod Philip II], the son of Herod [the Great], and tetrarch of Trachonitis; and as he died [in AD 34] childless, Aristobulus the son of Herod [of Chalcis], the brother of Agrippa, married her; they had three sons, Herod, Agrippa, and Aristobulus . . . Josephus, Jewish Antiquities (Book XVIII, Chapter 5, 4) (Underline added.)
Salome became queen of Calchis and Armenia Minor. This coin shows an image of Salome as queen. (Wikimedia)
 Because of her first marriage in around AD 30 and her second marriage in around AD 35 (see footnote 5), Salome’s year of birth has been estimated at AD 14. Most Jewish women in the first century married around the ages of 14-16 years old.
 I read the book Early Christian Families in Context last October in which there was a disturbing chapter about delicia children who were kept by some rich Roman men and women for the purpose of amusement and entertainment. These children, who were usually procured when they were very young, were often treated as pampered pets. Their main “job” was to play for the amusement of their owner. (It is not clear how common is was for delicia children to be involved in erotic entertainment and games.) I’m not all suggesting that Salome was a delicia child. I only mention this to show that wealthy Romans viewed the play of children, including innocent play, as real entertainment.
 Delilah asked Samson four times to reveal the secret of his strength. Three times Samson replied by lying to her, but the fourth time he told the truth. After the first three times, when the Philistines suddenly appeared on the scene after Delilah had bound him, Samson must have been aware that Delilah was allied with the Philistines. George Athas suggests a reason Samson trusted Delilah here.
 As well as the possible misrepresentations of Salome and Delilah by both Bible commentators and artists, Eve is sometimes portrayed as a sexual temptress, Bathsheba is commonly thought to have been an adulteress (but was more likely a victim of rape), the Samaritan woman of Sychar is regarded as a loose woman, and poor Mary Magdalene has been unjustly identified for centuries as a whore.
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Other articles inspired by my Every Old Testament Woman project
Beauty, Marriage, Motherhood and Ministry
Paul’s Masculine and Feminine Leadership
Rahab and Lydia: Two Faith-filled Bible Women
God wants women to be happy in marriage
A Sympathetic Look at Bathsheba
Two Brave Women in 2 Samuel 17
The Portrayal of Women in the Bible and Biblical Inspiration
Reading the Bible with a Masculinist Bias
Women, Eve and Deception
The Samaritan Woman of Sychar (John 4)
Mary the Magdalene
The Domestic Intrigues and Political Power of Salome I, Sister of Herod the Great