2 Timothy 3:6-7

An Exegetical Analysis of 2 Timothy 3:6-7: Grammatical Gender, Diminutive Semantics, and the Referent of Participles

This exegetical study of “An Exegetical Analysis of 2 Timothy 3:6-7: Grammatical Gender, Diminutive Semantics, and the Referent of Participles” is based on a b-greek discussion from June 17th, 2013. The initial inquiry presented 2 Timothy 3:6-7 in Greek and raised several questions concerning the precise interpretation of key terms and grammatical constructions. Specifically, it focused on the noun γυναικάριον, noting its diminutive, neuter form despite referring to women, and queried whether its neuter gender might broaden its semantic scope to include men acting in a “foolish little women” manner, especially given the neuter plural agreement of subsequent participles (σεσωρευμένα, ἁγόμενα, μανθάνοντα, δυνάμενα). Additionally, the discussion questioned the common interpretive application of the phrase πάντοτε μανθάνοντα to the “οἱ ἐνδύνοντες εἰς τὰς οἰκίας” (those who creep into households), suggesting a more natural grammatical connection to the women.

The main exegetical issues therefore revolve around two primary points: first, the precise semantic and referential range of the diminutive neuter noun γυναικάριον, particularly whether its grammatical gender overrides or significantly influences its natural gender reference and derogatory connotation. This involves an analysis of Greek diminutive formation and usage. Second, the study aims to clarify the correct grammatical referent for the participial phrase πάντοτε μανθάνοντα καὶ μηδέποτε εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν δυνάμενα, addressing whether it describes the deceivers or the deceived women, and examining the implications for the overall rhetorical force of the passage. These points require careful attention to grammatical agreement, lexical semantics, and the broader contextual flow of 2 Timothy 3.

6 ἐκ τούτων γάρ εἰσιν οἱ ἐνδύνοντες εἰς τὰς οἰκίας καὶ αἰχμαλωτίζοντες γυναικάρια σεσωρευμένα ἁμαρτίαις, ἀγόμενα ἐπιθυμίαις ποικίλαις, 7 πάντοτε μανθάνοντα καὶ μηδέποτε εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν δυνάμενα. (Nestle 1904)

Key differences with SBLGNT (2010):

• No substantive differences exist between the Nestle 1904 text and the SBLGNT 2010 edition for 2 Timothy 3:6-7. Both editions present an identical Greek text for these verses, including the reading ἀληθείας.

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

The Greek text for 2 Timothy 3:6-7 exhibits a high degree of stability across major critical editions, including NA28. There are no significant textual variants impacting the meaning of the key terms under consideration. The reading ἀληθείας (genitive singular of ἀλήθεια, “truth”) is uniformly supported, rather than a dative form. This indicates “knowledge *of* truth,” aligning with the typical genitive construction following ἐπίγνωσις.

• γυναικάριον (neuter noun, diminutive of γυνή): BDAG defines this as a diminutive of γυνή, used contemptuously, literally “little woman,” but in usage “silly woman” or “weak woman.” It specifically notes its application in 2 Timothy 3:6 to “women prone to sin…who are easily led astray.” KITTEL (TDNT, s.v. γυνή) acknowledges the common use of diminutives to express contempt or pity, a connotation that is strongly present in this context. The neuter grammatical gender is a characteristic of the –ιον diminutive suffix, irrespective of the natural gender of the referent (e.g., παιδίον can refer to a little boy or girl). Thus, the neuter gender does not inherently broaden the referent to include men but rather intensifies the derogatory perception of the women.
• σεσωρευμένα (perfect passive participle, neuter plural, nominative/accusative of σωρεύω): BDAG indicates “to heap up, accumulate.” In the passive perfect, it denotes a state of being “piled up with,” or “overwhelmed by” sins. The perfect tense emphasizes a settled condition.
• ἁγόμενα (present passive participle, neuter plural, nominative/accusative of ἄγω): BDAG defines ἄγω as “to lead, guide, bring.” In the passive, it means “to be led,” “carried away.” Here, it conveys being continually led astray or swayed by desires. The present tense suggests an ongoing process.
• μανθάνοντα (present active participle, neuter plural, nominative/accusative of μανθάνω): BDAG: “to learn, find out.” The present tense indicates continuous learning.
• δυνάμενα (present middle/passive participle, neuter plural, nominative/accusative of δύναμαι): BDAG: “to be able, to have power.” Used here in the negative, it signifies an inability to reach genuine understanding. The present tense indicates a persistent lack of ability.

Translation Variants and Grammatical & Rhetorical Analysis

The interpretation of 2 Timothy 3:6-7 hinges significantly on the precise understanding of γυναικάρια and the grammatical attachment of the subsequent participles. Grammatically, the noun γυναικάρια is a direct object (accusative neuter plural) of αἰχμαλωτίζοντες (captivating). The participles σεσωρευμένα, ἁγόμενα, μανθάνοντα, and δυνάμενα are all neuter plural participles, agreeing in gender, number, and case with γυναικάρια. This grammatical concordance strongly establishes that these participles describe the women, not the men (“οἱ ἐνδύνοντες”) who are themselves masculine plural. Any attempt to associate πάντοτε μανθάνοντα directly with “οἱ ἐνδύνοντες” would represent a significant grammatical anomaly, requiring an abrupt and unindicated shift in reference and agreement.

Rhetorically, the use of the diminutive γυναικάρια is clearly derogatory. It portrays these women not merely as “women,” but as “weak,” “silly,” or “foolish little women,” highlighting their vulnerability and lack of discernment. The neuter grammatical gender, while morphologically obligatory for the –ιον suffix, contributes to this sense of worthlessness or lack of substance in the eyes of the author, rather than broadening the referent to include men. The string of participles further amplifies their pitiable and reproachable state: they are “laden with sins,” “led astray by various desires,” and critically, “always learning but never able to come to a knowledge of the truth.” This vivid description underscores their spiritual futility and susceptibility to deception, which the “creeping” men exploit. The contrast between perpetual learning and ultimate ignorance serves as a powerful condemnation of their spiritual condition, which makes them easy prey for the deceivers.

Conclusions and Translation Suggestions

Based on the grammatical agreement and lexical semantics, the participles in 2 Timothy 3:6-7 unequivocally describe the “silly women.” The neuter grammatical gender of γυναικάρια functions to convey contempt and does not extend its referential scope to men. The passage condemns both the deceivers and the susceptible, spiritually immature women who are their targets.

Here are three suggested translations, emphasizing different nuances:

1. Indeed, among these are those who creep into households and captivate vulnerable women, weighed down with sins, being led astray by various desires, perpetually learning yet never able to come to a full knowledge of the truth.

   This translation emphasizes the women’s susceptibility and the derogatory nuance of the Greek diminutive, while ensuring the participles clearly modify them.

2. For from these come those who infiltrate homes and ensnare foolish women who are burdened with sins, carried away by diverse cravings, always studying but never capable of arriving at the recognition of truth.

   This version highlights the active deception by the men and the women’s passive state of being burdened and carried away, using “foolish women” for the pejorative diminutive.

3. For among these are people who sneak into houses and take captive weak-willed women, who are loaded down with sins and swayed by all sorts of passions, always eager to learn but never able to attain a true understanding of truth.

   This translation focuses on the women’s moral weakness and their intellectual but spiritually unproductive pursuit of knowledge, rendering “γυναικάρια” as “weak-willed women” to capture the blend of physical and spiritual feebleness implied.