Understanding γυνή (guné) Strong’s G1135: The Biblical Concept of Woman, Wife, and Female Identity in Scripture

Pronunciation Guide: goo-NAY (with emphasis on the second syllable)

Basic Definition

Strong’s G1135: γυνή (guné) primarily refers to an adult female human being, specifically a woman or wife. This term encompasses both the general category of female persons and the specific role of a married woman. In biblical usage, γυνή carries dignified connotations of femininity, highlighting the unique design and purpose of women in God’s creation order. The word appears frequently throughout the New Testament in contexts relating to marriage, family relationships, and women’s roles in both society and the early church.

Etymology and Morphology

• Part of Speech: Noun (feminine)
• Root Origin: From the Proto-Indo-European base *gʷḗn (woman)
• Language Origin: Ancient Greek, with cognates in many Indo-European languages
• Primary Usage: Narrative passages, teaching sections, household codes, genealogies, and epistolary instructions
• Frequency: Appears 221 times in the New Testament
• Register: Common in both formal and informal contexts

γυνή Morphology:

• γυνή (nominative singular) – woman/wife
• γυναικός (genitive singular) – of a woman/wife
• γυναικί (dative singular) – to/for a woman/wife
• γυναῖκα (accusative singular) – woman/wife (as direct object)
• γυναῖκες (nominative plural) – women/wives
• γυναικῶν (genitive plural) – of women/wives
• γυναιξί(ν) (dative plural) – to/for women/wives
• γυναῖκας (accusative plural) – women/wives (as direct object)

Origin & History

The Greek word γυνή has ancient roots, tracing back to Proto-Indo-European *gʷḗn, which produced related words across numerous languages including Sanskrit जनि (jáni), Gothic qino, and English “queen.” In classical Greek literature, it appears prominently in Homer’s works, where it often carries connotations of both respect and definition by relationship to men. In Herodotus’ *Histories*, the term designates both married and unmarried women, while in Aristotle’s works, particularly *Politics*, γυνή appears in discussions of household management and the natural order of society.

In the Septuagint (LXX), γυνή translates the Hebrew אִשָּׁה (ishshah), appearing over 780 times, beginning with Genesis 2:22 in the creation account of Eve, described as “woman” taken from man’s rib. This translation choice reveals an important semantic parallel between Hebrew and Greek conceptions of womanhood. The term continued its significance in early Christian literature, where writers like Clement of Rome in his First Epistle to the Corinthians and Ignatius in his letters employed γυνή when addressing matters of marriage, widowhood, and women’s roles in the emerging church communities.

Expanded Definitions & Translation Options

• Adult Female – A biologically female human being, regardless of age or marital status
• Wife – A married woman in relation to her husband
• Bride – A woman at the time of her wedding or betrothal
• Female Servant – In certain contexts, a woman in service to a household
• Metaphorical Woman – As in “woman of the city” (Luke 7:37), indicating character or origin

γυνή Translation Options:

• Woman – Best used when the context emphasizes female gender identity rather than marital status (John 4:9)
• Wife – Appropriate when the context clearly indicates a marriage relationship (Ephesians 5:23)
• Lady – In contexts where social status or respect is emphasized (Acts 13:50)
• Bride – In betrothal or wedding contexts (Revelation 21:9)
• Female – When emphasizing biological distinction rather than social role (though less common as a translation)

Biblical Usage

The first appearance of γυνή in the New Testament occurs in Matthew 1:20, where the angel tells Joseph, “do not be afraid to take Mary as your wife [γυναῖκά].” This inaugural usage establishes one of the word’s primary meanings in the biblical text—that of a woman in marital relationship. Throughout the Gospels, γυνή appears in Jesus’ interactions with various women, including those He healed, taught, and defended. Notably, women (γυναῖκες) were the first witnesses to His resurrection, challenging the cultural expectations of their time.

In Paul’s writings, γυνή features prominently in discussions of marriage relationships, church order, and Christian living. The apostle employs the term when addressing questions about marriage in 1 Corinthians 7, the head covering discussion in 1 Corinthians 11, and household codes in Ephesians 5 and Colossians 3. Throughout these passages, Paul balances cultural norms with revolutionary Christian principles that elevate the dignity and value of women. The term also appears in apocalyptic literature, most dramatically in Revelation 12 with the woman clothed with the sun and in Revelation 21 with the bride imagery for the New Jerusalem.

• “Joseph, son of David, do not be afraid to take Mary as your wife [γυναῖκά].” (Matthew 1:20)
• “And a woman [γυνὴ] who had been suffering from a hemorrhage for twelve years came up behind Him and touched the fringe of His cloak.” (Matthew 9:20)
• “For a woman [γυνὴ] who has a husband is bound by the law to her husband as long as he lives.” (Romans 7:2)
• “For the husband is the head of the wife [γυναικὸς], as Christ also is the head of the church.” (Ephesians 5:23)
• “In the same way, you wives [γυναῖκες], be submissive to your own husbands.” (1 Peter 3:1)
• “There came a woman [γυνὴ] of Samaria to draw water.” (John 4:7)
• “And I saw the holy city, new Jerusalem, coming down out of heaven from God, made ready as a bride adorned for her husband [ὡς νύμφην κεκοσμημένην τῷ ἀνδρὶ αὐτῆς].” (Revelation 21:2)

Cultural Insights

In the first-century Mediterranean world, a woman’s identity was primarily defined by her relationship to men—first to her father, then to her husband. The Greek term γυνή reflected this reality, often carrying the dual meaning of “woman” and “wife” simultaneously. Marriage typically occurred when girls were in their early teens, while men married in their late twenties or early thirties, creating significant age gaps between spouses. This context helps explain certain New Testament instructions concerning women’s behavior and roles.

A fascinating cultural insight comes from the Jewish marriage customs underlying many New Testament passages using γυνή. The betrothal period (erusin) was legally binding, requiring a formal divorce to break it, which illuminates Joseph’s dilemma regarding Mary in Matthew 1:20. During this period, a woman was considered a γυνή (wife) of her betrothed husband, though they had not yet completed the marriage process with the nissu’in ceremony and consummation. This cultural background explains why Mary could simultaneously be a “virgin” and Joseph’s “wife” (γυναῖκά) in the narrative. Such nuances demonstrate how deeply the term γυνή was embedded in the social and legal structures of ancient Jewish and Greco-Roman societies.

Theological Significance

The theological significance of γυνή extends from creation to redemption to eschatology. In the creation account, woman (represented by γυνή in the LXX) was formed as the suitable helper (ezer kenegdo) for man—not inferior, but corresponding and completing. When Yahweh formed Eve from Adam’s side, He established both the uniqueness and complementarity of male and female. The New Testament affirms this foundational design while revealing how the Messiah Jesus elevates and restores the dignity of women that had been diminished through sin and cultural distortions.

The Messiah’s interactions with women (γυναῖκες) throughout the Gospels demonstrate His counter-cultural valuation of female disciples, providing them with theological instruction, dignifying their service, and entrusting them as the first evangelists of His resurrection. Paul’s seemingly contradictory statements about women must be understood within both their immediate contexts and the broader redemptive narrative. His revolutionary declaration in Galatians 3:28 that “there is neither male nor female” speaks to spiritual status before God, while his household codes address practical living in a fallen world. Ultimately, the Church as the Bride of Christ (depicted as a γυνή in Revelation) reveals that femininity reflects aspects of God’s design that embody receptivity, nurturing, and relational intimacy—qualities essential to understanding our relationship with Yahweh Himself.

Personal Application

Understanding the rich meaning of γυνή can transform how we view gender, marriage, and spiritual identity. For women, embracing the biblical concept of γυνή means recognizing your intrinsic value as created in God’s image, while appreciating the unique ways femininity reflects divine attributes. Rather than seeing biblical instructions about womanhood as restrictive, consider them as guidelines for flourishing within your created design. The virtuous woman of Proverbs 31 and the faithful women who followed Jesus demonstrate that godly femininity encompasses strength, wisdom, dignity, and courageous faith.

For all believers, the metaphor of the Church as the Bride (γυνή) of Christ invites us into a posture of loving submission to our Lord. Just as marriage ideally provides a context of mutual love, respect, and care, our relationship with the Messiah calls us to trust His leadership while experiencing His tender care. When we grasp that Yahweh has designed the marriage relationship to reflect His covenant love for His people, it elevates our understanding of both earthly relationships and our spiritual connection with Him. How might your relationship with God be transformed if you embraced the receptive, responsive love portrayed in the bride imagery?

Related Words

• θῆλυς (thélus, pronounced THAY-loos) – female, emphasizing biological sex rather than social role or marital status. While γυνή refers to adult women specifically, θῆλυς is a broader term that can apply to females of any age or species. See G2338
• παρθένος (parthénos, pronounced par-THEN-os) – virgin, maiden; an unmarried woman who has maintained sexual purity. This term specifies a subset of γυνή, emphasizing both youth and sexual status. See G3933
• νύμφη (númphē, pronounced NOOM-fay) – bride, daughter-in-law; specifically refers to a newly married woman or one about to be married. While γυνή can include a bride, νύμφη is more specific to the bridal state. See G3565
• χήρα (chḗra, pronounced KHAY-rah) – widow; a woman who has lost her husband to death. This term designates a particular social and legal status among the category of γυνή. See G5503
• πρεσβύτις (presbútis, pronounced pres-BOO-tis) – elderly woman, aged woman; specifically refers to older females. While γυνή applies to women of any adult age, this term specifies the latter stage of female life. See G4247

Did you Know?

• Did you know that the ancient Greek word γυνή is linguistically related to the English word “queen”? Both derive from the Proto-Indo-European root *gʷḗn, which evolved differently across various language branches. This etymological connection reveals the once-elevated status of women in Indo-European cultures, where the female counterpart to leadership carried significant honor. In Scripture, this dignity is affirmed and elevated further as women like Deborah, Esther, and Proverbs 31’s “woman of valor” demonstrate leadership qualities that reflect aspects of God’s own character.
• Did you know that in first-century Judaism, a betrothed woman (γυνή) had nearly all the legal rights of a fully married woman, though the marriage had not been consummated? This explains why Joseph needed a legal divorce to break his betrothal with Mary (Matthew 1:19), and why she is called his γυνή (wife) in Matthew 1:20 even before they lived together. The Messiah’s own earthly family began with this culturally normative but divinely orchestrated arrangement, demonstrating how God works through human social structures while transcending them for His redemptive purposes.
• Did you know that while modern English requires different words for “woman” and “wife,” biblical Greek used γυνή for both concepts? This linguistic feature reflects the ancient Mediterranean worldview where adult women were typically married, making the distinction less necessary. However, context usually clarifies which meaning is intended in any particular biblical passage. This dual meaning creates translation challenges but also reveals important cultural assumptions about women’s identities and social roles in biblical times. When reading Scripture, recognizing these cultural frameworks helps us distinguish between timeless principles and culturally-specific applications.

Remember This

γυνή (guné) embodies both the dignified individuality of womanhood created in God’s image and the beautiful mystery of unity through which a woman and man become “one flesh,” together reflecting the intimate covenant relationship between the Messiah and His bride, the Church.