Lexical Summary guné: Woman, Wife Original Word: γυνή Strong's Exhaustive Concordance wife, woman. Probably from the base of ginomai; a woman; specially, a wife -- wife, woman. see GREEK ginomai NAS Exhaustive Concordance Word Origina prim. word Definition a woman NASB Translation bride (1), wife (71), wife's (1), wives (11), woman (96), woman's (1), women (33). Thayer's Greek Lexicon STRONGS NT 1135: γυνήγυνή, γυναικός, ἡ; 1. universally, a woman of any age, whether a virgin, or married, or a widow: Matthew 9:20; Matthew 13:33; Matthew 27:55; Luke 13:11; Acts 5:14, etc.; ἡ μεμνηστευμένῃ τίνι γυνή, Luke 2:5 R G; ἡ ὕπανδρος γυνή, Romans 7:2; γυνή χήρα, Luke 4:26 (1 Kings 7:2 ( Strong’s Greek 1135 occurs throughout the New Testament for both “woman” and “wife,” its sense governed entirely by context. It describes: The distribution—Gospels, Acts, Pauline Epistles, General Epistles, Revelation—underscores the integral place of women and wives in every stratum of redemptive history. Women in the Earthly Ministry of Jesus 1. Recipients of Compassion and Healing These accounts show Christ’s immediate concern for personal suffering, unhampered by prevailing social barriers. 2. Respectful Address The vocative γύναι appears on Jesus’ lips nine times. Twice He speaks so to His mother (John 2:4; 19:26), five times to women requesting help or clarification (John 4:21; 8:10; 20:13, 15; Matthew 15:28), and twice in moments of public teaching (Luke 13:12; 22:57). The usage is courteous, never dismissive, revealing the Savior’s dignifying stance toward women. 3. Dialogue and Discipleship The Samaritan woman becomes the first recorded evangelist to her city (John 4:28-30, 39). Mary Magdalene hears, “Woman, why are you weeping?” and is sent with the resurrection message (John 20:13-18). Gospel proclamation begins and is sustained by women who have encountered Christ personally. Women in Parables and Teaching • The parables of the leaven (Matthew 13:33) and the lost coin (Luke 15:8-10) feature women as central figures, affirming their competency and spiritual insight. Women in Acts and the Growth of the Church 1. Household Conversion and Leadership Lydia, “a woman named Lydia… the Lord opened her heart” (Acts 16:14). Priscilla is noted alongside Aquila in instructing Apollos (Acts 18:2, 26). 2. Persecution and Endurance Saul drags off “both men and women” (Acts 8:3) in persecution, highlighting the equal cost of discipleship. Later, entire families with women kneel in collective prayer (Acts 21:5). 3. Evangelistic Impact Prominent Greek women believe in Thessalonica and Berea (Acts 17:4, 12), demonstrating the Gospel’s cross-cultural reach. Apostolic Instruction Concerning Wives 1. Marriage as Covenant Picture “Husbands, love your wives, just as Christ loved the church” (Ephesians 5:25). The recurring term 1135 anchors Paul’s theology of marriage in sacrificial love, headship, and mutual care (Ephesians 5:22-33; Colossians 3:18-19; 1 Peter 3:1-7). 2. Order in the Gathered Church Direction for public worship includes “women should remain silent in the churches” (1 Corinthians 14:34) and attire “appropriate for women professing to worship God” (1 Timothy 2:9-14). These passages balance propriety, submission, and the created order while affirming spiritual equality (Galatians 3:28). 3. Qualifications for Servants and Overseers Deacons’ wives—or female deacons—must be “worthy of respect, not slanderers” (1 Timothy 3:11), showing that a woman’s character directly influences church credibility. Women in Symbolic and Prophetic Passages 1. Israel and Spiritual Warfare A “woman clothed with the sun” (Revelation 12:1) represents the people of God bringing forth Messiah. The dragon’s pursuit of the woman portrays Satan’s assault on covenant community (Revelation 12:13-17). 2. False Religion The “woman sitting on a scarlet beast” (Revelation 17:3-7) personifies idolatrous world systems. Her lethal allure warns believers of spiritual compromise (Revelation 17:6). 3. The Bride of Christ “For the marriage of the Lamb has come, and His bride has made herself ready” (Revelation 19:7). The ultimate use of 1135 crowns redemptive history: the redeemed church, arrayed in purity, united to Christ forever. Patterns and Theological Themes • Creation Consistency: New Testament usage upholds the Genesis design—distinct yet complementary sexes—while elevating women as full participants in redemption. Pastoral and Ministry Implications 1. Dignity and Worth Churches must emulate Christ’s respect: address, involve, and honor women in all biblically appropriate ministries. 2. Marital Faithfulness Because Scripture ties “wife” inseparably to covenant, pastoral care should guard marriage, nourish sacrificial love, and provide restoration where broken. 3. Discipleship and Service From Lydia to Phoebe (Romans 16:1), women advance the Gospel through hospitality, teaching within proper boundaries, and generous support. 4. Watchfulness Against Deception Revelation’s imagery counsels vigilance. Congregations must discern doctrine and practice, forsaking both legalistic suppression of women and permissive distortion of biblical order. Conclusion Across narrative, instruction, and prophecy, Strong’s 1135 threads a coherent testimony: women and wives stand at the heart of God’s redemptive story—created with purpose, redeemed with honor, and destined for glory with the Lamb. Englishman's Concordance Matthew 1:20 N-AFSGRK: Μαρίαν τὴν γυναῖκά σου τὸ NAS: Mary as your wife; for the Child who KJV: Mary thy wife: for INT: Mary [as] the wife of you that which Matthew 1:24 N-AFS Matthew 5:28 N-AFS Matthew 5:31 N-AFS Matthew 5:32 N-AFS Matthew 9:20 N-NFS Matthew 9:22 N-NFS Matthew 11:11 N-GFP Matthew 13:33 N-NFS Matthew 14:3 N-AFS Matthew 14:21 N-GFP Matthew 15:22 N-NFS Matthew 15:28 N-VFS Matthew 15:38 N-GFP Matthew 18:25 N-AFS Matthew 19:3 N-AFS Matthew 19:5 N-DFS Matthew 19:8 N-AFP Matthew 19:9 N-AFS Matthew 19:10 N-GFS Matthew 22:24 N-AFS Matthew 22:25 N-AFS Matthew 22:27 N-NFS Matthew 22:28 N-NFS Matthew 26:7 N-NFS Strong's Greek 1135 |
    |