Luke 7:37

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An Exegetical Analysis of ἁμαρτωλός in Luke 7:37: Gender, Morphology, and Semantic Implications

This exegetical study of An Exegetical Analysis of ἁμαρτωλός in Luke 7:37: Gender, Morphology, and Semantic Implications is based on a b-greek discussion from June 8, 1998. The discussion originated from an observation regarding the adjective ἁμαρτωλός modifying the feminine noun γυνή in Luke 7:37. It was noted that this adjective, despite referring to a feminine noun, appears in a form traditionally associated with masculine or common gender, a phenomenon observed by scholars like Moulton. The initial inquiry also considered the historical linguistic context, including a hypothesis by Brugmann suggesting that some adjectives may have originated as nouns, which raised a question about whether the term ἁμαρτωλός initially held a male-specific reference. The perceived implication of Rengstorf’s analysis in TDNT, suggesting the word could denote “intellectual inferiority and failure, e.g., by reason of deficient education” (with a parenthetical query about male-only education), further fueled the inquiry into the adjective’s gender implications and semantic range.

The central exegetical issue concerns the morphological form of the adjective ἁμαρτωλός (nominative singular masculine/feminine) when it modifies the feminine noun γυνή (nominative singular feminine) in Luke 7:37. This raises questions about the adjective’s historical usage, potential gender-specific connotations in earlier Greek, and its semantic implications within the narrative, particularly in light of various scholarly interpretations. The primary puzzle is to understand why a two-termination adjective ending in -ος is used for a feminine noun and whether this usage carries any specific interpretive weight beyond standard Greek grammatical conventions, or if it indeed points to a historical shift in gender application or social nuance of the term.

Greek text (Nestle 1904)
καὶ ἰδοὺ γυνὴ ἐν τῇ πόλει ἥτις ἦν ἁμαρτωλός, καὶ γνοῦσα ὅτι ἀνάκειται ἐν τῇ οἰκίᾳ τοῦ Φαρισαίου, κομίσασα ἀλάβαστρον μύρου,

Key differences with SBLGNT (2010):

• Nestle 1904 reads `γυνὴ ἐν τῇ πόλει ἥτις ἦν ἁμαρτωλός`.
• SBLGNT 2010 reads `γυνὴ ἦν ἐν τῇ πόλει ἁμαρτωλός`.
• The primary difference lies in the word order and the inclusion of the relative pronoun ἥτις in Nestle 1904. SBLGNT omits ἥτις and places ἦν directly after γυνή. Crucially, the form of ἁμαρτωλός remains identical in both textual traditions, affirming its consistent presence and morphology in this passage.

Textual Criticism (NA28), Lexical Notes (KITTEL, BDAG):

The Novum Testamentum Graece (NA28) confirms the reading of ἁμαρτωλός in Luke 7:37 without significant textual variants affecting the morphology of the word itself. While there are minor variations in word order (e.g., the presence or absence of ἥτις and the placement of ἦν, as noted above), the form of ἁμαρτωλός is consistently attested. This stability in the textual tradition confirms that the morphological form ἁμαρτωλός (nominative singular, common gender, ending in -ος) modifying γυνή is the established reading.

Lexically, the word ἁμαρτωλός (from ἁμαρτάνω, “to miss the mark, to sin”) is defined in BDAG as “pertaining to being a sinner or characteristic of a sinner; sinful, a sinner.” It is identified as an adjective of common gender (masculine/feminine), typically declining with two terminations: -ος for masculine and feminine, and -ον for neuter. This grammatical feature is crucial: for adjectives of this class, the same form (ending in -ος) is used for both masculine and feminine nouns. Therefore, its use with γυνή is grammatically regular and does not indicate an anomaly or a shift from a male-specific usage. BDAG explicitly cites Luke 7:37 as an example where it functions as a predicate adjective meaning “a woman who was a sinner.”

Gerhard Kittel’s Theological Dictionary of the New Testament (TDNT, Vol. 1, p. 317ff), through Rengstorf’s entry on ἁμαρτωλός, extensively discusses the term’s social and religious connotations. In the Jewish context, ἁμαρτωλός often referred to those who did not adhere strictly to the Mosaic Law, encompassing various groups like tax collectors, prostitutes, or those ritually unclean. Rengstorf’s point about “intellectual inferiority and failure” is part of a broader discussion on the social ostracism and marginalization experienced by those labeled “sinners.” This could indirectly include lack of formal religious education, which was predominantly male, but it is not the primary or exclusive meaning of ἁμαρτωλός. The core meaning remains tied to moral and religious transgression, leading to social exclusion. The morphological form itself does not support a primary male-only referent, but rather demonstrates a standard grammatical feature of Greek adjectives.

Translation Variants

The translation of ἁμαρτωλός in Luke 7:37 typically maintains its adjectival or substantive quality. The grammatical structure `γυνὴ ἥτις ἦν ἁμαρτωλός` (or `γυνὴ ἦν ἐν τῇ πόλει ἁμαρτωλός`) presents ἁμαρτωλός as a predicate adjective, describing the quality or status of the woman. Grammatically, as a two-termination adjective (-ος, -ον), the form ἁμαρτωλός (-ος ending) is correctly used for the feminine noun γυνή. This is a standard feature of Greek grammar for adjectives like ἔνδοξος (illustrious), ἄφθαρτος (incorruptible), βασίλειος (royal), or αἰώνιος (everlasting), where the -ος form serves for both masculine and feminine nouns. The perplexity about the “masculine-looking form” is resolved by understanding this class of adjectives.

Rhetorically, the designation of the woman as ἁμαρτωλός is stark and serves to immediately establish her social and religious identity within the narrative. The absence of a definite article before ἁμαρτωλός (in its predicate position) emphasizes her *quality* or *character* rather than referring to a specific, unique “sinner.” This sets a strong contrast with Simon the Pharisee, who views himself as righteous. Her identity as “a sinner” is foundational to her subsequent actions and Jesus’s parabolic response, highlighting themes of repentance, forgiveness, and social perception.

Conclusions and Translation Suggestions

The morphological form of ἁμαρτωλός in Luke 7:37 is grammatically standard for a two-termination adjective in Greek, where the -ος ending serves for both masculine and feminine nouns. Therefore, its use with the feminine noun γυνή is entirely regular and does not indicate a gender mismatch or suggest an original male-specific referent for the term. The linguistic inquiry into adjectives originating as nouns, while interesting for historical linguistics, does not alter the synchronic grammatical reality in the New Testament. Similarly, while Rengstorf’s comprehensive analysis in TDNT illuminates the social and religious dimensions of being deemed an ἁμαρτωλός, including potential implications for education or social standing, it does not suggest that the morphological form itself inherently points to a male-centric or intellectually inferior definition in this specific grammatical context. The term primarily conveys a moral and religious state of transgression, leading to social ostracism.

Based on this analysis, the following translation suggestions capture the nuance of the Greek:

1. “And behold, there was a woman in the city, who was a sinner, and when she learned that he was reclining at table in the house of the Pharisee, she brought an alabaster jar of ointment,”
   This translation emphasizes the descriptive nature of ἁμαρτωλός as a predicate adjective, maintaining the direct equivalence of the Greek while naturally conveying her established status.
2. “And behold, a woman of the city, widely known as a sinner, learning that he was reclining at table in the Pharisee’s house, brought an alabaster jar of perfume,”
   This rendering highlights the public perception and reputation of the woman, implying her status was commonly recognized, which aligns with the rhetorical function of the term to set up narrative contrast.
3. “And behold, there was in the city a woman, a sinner, and when she found out that he was reclining at table in the Pharisee’s house, she brought an alabaster flask of myrrh,”
   This version treats ἁμαρτωλός almost as an appositive noun, reflecting its strong substantive-like quality and immediate identification of the woman by her moral and social status.

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