StrongerBible

gunaikarion

γυναικάριον

GreekG1133silly women, weak-willed women, ...

Appears 1 time · tap a cell to see the verses

2Ti 3:6
Word studyResearch-gradegoo-nye-KAH-ree-onnoun

What gunaikarion means

a belittling word for a woman: "little woman," used to paint someone as weak, gullible, and easily led

TranslatabilityPartialCertaintyStrong

This is a shrunken, diminutive form of the ordinary Greek word for "woman" (γυνή). Greek often added an ending like this to make a word small, and the small-making ending could swing either way: it could sound tender and affectionate (a beloved wife, a pretty girl) or dismissive and cutting, depending entirely on the sentence around it. The word itself carries no fixed insult. Writers near the time of the New Testament use it warmly as often as sourly.

In its single appearance in the Bible, the surrounding words tip it firmly toward contempt. Paul describes women who are weighed down with sins, pulled along by all kinds of cravings, and forever learning yet never able to arrive at the truth, and he says false teachers slip into homes and "capture" them. In that frame the little word lands as a put-down: gullible, unstable, an easy mark. English Bibles have rendered it "silly," "weak," "weak-willed," "gullible," or "vulnerable."

A strong line of scholarship adds that the real sting may be aimed less at the women than at the men deceiving them. In the writing of that day, accusing a teacher of preying on impressionable women was a standard way to brand him a fraud and an unmanly hack. The women are diminished mainly to disgrace the false teachers who target them. Either way the tone is negative, but readers should notice that the harshness comes from the context Paul builds, not from the bare word.

2Ti 3:6

What scholars say about gunaikarion

The standard NT lexicons (BDAG, Louw-Nida §9.35, Thayer, Abbott-Smith) gloss γυναικάριον as a contemptuous diminutive of γυνή, "little/silly/weak woman," while Moulton-Milligan dissent with a social-class reading ("society ladies," on Ramsay's analogy with Cicero's barbatuli iuvenes). The two rigorous studies of NT diminutives (Swanson, JBL 77 [1958]: 134-151; Watt, BAGL 2 [2013]: 29-74) stress that the ‑άριον suffix is tonally Janus-faced, ranging from endearment to derogation, so the word has no lexically fixed pejorative value and inherits its force from context. The extrabiblical dossier is small: Epictetus uses it mostly neutrally or affectionately (Disc. 2.18.18; 2.22.23; 4.1.86; Ench. 7), and Marcus Aurelius 5.11 supplies the one clearly pejorative pre-Christian parallel; the LXX and the documentary papyri have nothing (Burrus, HTR 1991, 236 n. 29, notes the word is rare outside Christian texts and its later Christian use echoes 2 Tim 3). Since Karris (JBL 92 [1973]: 549-564), much scholarship reads 2 Tim 3:1-9 as a conventional anti-sophistic polemical topos in which feminizing an opponent's audience disqualifies the rival teacher (Malherbe, Dibelius-Conzelmann, L. T. Johnson, Pietersen, Kartzow, Zamfir, Huizenga); mediating commentators (Marshall, ICC 1999; Towner, NICNT 2006) grant the polemical edge but make the false teachers the primary target and the women collateral.

Where scholars disagree about gunaikarion

Whether the contempt in the word falls on the women themselves or chiefly on the false teachers, who are discredited by being shown to prey on weak women.

  • contestedThe word genuinely demeans the women as gullible and morally weak, even if they are also being exploited.; Donald Guthrie, The Pastoral Epistles (TNTC); George W. Knight III, The Pastoral Epistles (NIGTC, 1992), pp. 433-435
  • contestedThe diminutive is a conventional polemical device that unmans the false teachers by association; the women are diminished only instrumentally, and the real target is the men.; Lloyd K. Pietersen, The Polemic of the Pastorals (JSNTSup 264, 2004); Marianne Bjelland Kartzow, Gossip and Gender (BZNW 164, 2009), pp. 194, 201; Philip H. Towner, The Letters to Timothy and Titus (NICNT, 2006), pp. 559-565

Whether the diminutive carries a built-in contemptuous meaning or only takes its negative tone from the surrounding context.

  • majorityIt is inherently a contemptuous diminutive of "woman."; BDAG, 3rd ed. (2000), s.v. γυναικάριον, p. 208; Louw & Nida, Greek-English Lexicon, §9.35
  • minorityIt is a tonally flexible diminutive whose force depends on context; here it is negative, but the word is not fixed as a slur (Moulton-Milligan even read it as "society ladies").; Moulton & Milligan, Vocabulary of the Greek Testament (1930), p. 133; Jonathan M. Watt, 'Diminutive Suffixes in the Greek New Testament,' BAGL 2 (2013): 29-74
In-depth research

This is a research paper, so it may be hard to read without scholarly background. It is useful if you want to dig even deeper into this word.

Sources

  • BDAG, 3rd ed. (2000), s.v. γυναικάριον, p. 208lexicon
  • Louw & Nida, Greek-English Lexicon Based on Semantic Domains, §9.35lexicon
  • Moulton & Milligan, The Vocabulary of the Greek Testament (1930), p. 133lexicon
  • Donald C. Swanson, 'Diminutives in the Greek New Testament,' JBL 77 (1958): 134-151article
  • Jonathan M. Watt, 'Diminutive Suffixes in the Greek New Testament,' BAGL 2 (2013): 29-74article
  • Robert J. Karris, 'The Background and Significance of the Polemic of the Pastoral Epistles,' JBL 92 (1973): 549-564article
  • I. Howard Marshall, The Pastoral Epistles (ICC, 1999), pp. 775-780commentary
  • Philip H. Towner, The Letters to Timothy and Titus (NICNT, 2006), pp. 559-565commentary
  • Luke Timothy Johnson, The First and Second Letters to Timothy (AYB 35A, 2001), pp. 411-416commentary
  • Marianne Bjelland Kartzow, Gossip and Gender: Othering of Speech in the Pastoral Epistles (BZNW 164, 2009)monograph
  • Lloyd K. Pietersen, The Polemic of the Pastorals (JSNTSup 264, 2004)monograph

All attested forms of γυναικάριον

accusative n p

γυναικάρια

2Ti 3:6