Strong's g1057

Pronunciation Guide: gal-ee-LAH-yos (with emphasis on the third syllable)

Basic Definition

Key Information

Γαλιλαῖος

Transliteration: Galilaios Part of Speech: Name/g. First Appears: Matthew 26:69 Appears: 11 times

Strong’s Entry

g1057

Gloss: Galilaios (gal-ee-lai`-os) n/g.1. Galilean or belonging to Galilea[from G1056]KJV: Galilean, of Galilee Root(s): G1056 

Strong’s G1057: Γαλιλαῖος (Galilaios) refers to a native or inhabitant of Galilee, a northern region of the Holy Land. In the New Testament, this term identifies people who came from this distinctive region, which was known for its mixed population, agricultural prosperity, and perceived religious and cultural differences from Judea. The term acquired particular significance as most of Jesus’ disciples and many of His earliest followers were Galileans, and Jesus Himself conducted much of His ministry in this region.

Etymology and Morphology

• Part of Speech: Adjective (used as a substantive noun)
• Root Word: Derived from Γαλιλαία (Galilaia), the Greek name for the region of Galilee
• Language Origin: Greek adaptation of the Hebrew גָּלִיל (galil) meaning “circle” or “district”
• Primary Usage: Narrative sections, particularly in the Gospels and Acts
• Cultural Context: Used both descriptively to indicate geographic origin and sometimes pejoratively by Judeans

Γαλιλαῖος Morphology:

• Γαλιλαῖος (nominative singular masculine) – a Galilean man
• Γαλιλαία (nominative singular feminine) – a Galilean woman
• Γαλιλαῖοι (nominative plural masculine) – Galilean men/people
• Γαλιλαίου (genitive singular masculine) – of a Galilean man
• Γαλιλαίων (genitive plural) – of Galileans
• Γαλιλαίῳ (dative singular masculine) – to/for a Galilean man
• Γαλιλαίοις (dative plural) – to/for Galileans
• Γαλιλαῖον (accusative singular masculine) – a Galilean man (as object)
• Γαλιλαίους (accusative plural) – Galilean men/people (as object)

Origin & History

The term Γαλιλαῖος derives from the region name Galilee, which comes from the Hebrew word גָּלִיל (galil), meaning “circle” or “district.” In the Tanakh (Old Testament), the region was originally called “Galilee of the Gentiles” (גְּלִיל הַגּוֹיִם, Gelil Ha-Goyim) as seen in Isaiah 9:1, indicating its mixed population of Jews and Gentiles. The Septuagint translated this as “Γαλιλαία τῶν ἐθνῶν” (Galilaia tōn ethnōn).

In classical Greek literature, references to Galilee are sparse before the Hellenistic period. However, after Alexander the Great’s conquests, the region became more integrated into the wider Hellenistic world. The Jewish historian Josephus, writing in the first century CE in his work “The Jewish War,” provides extensive descriptions of Galilee, noting its fertility, numerous villages, and the industrious character of its inhabitants. He also served as a military governor of Galilee during the Jewish revolt against Rome (66-70 CE), adding significant details about the region’s geography and people.

During the Second Temple period (515 BCE – 70 CE), Galileans were sometimes viewed with suspicion by the religious establishment in Jerusalem due to their geographic distance from the Temple, their proximity to Gentile regions, and their distinctive dialect. Nevertheless, by the time of Jesus, Galilee had a predominantly Jewish population that was known for religious zeal and resistance to foreign domination, particularly Roman rule.

Expanded Definitions & Translation Options

• A native or inhabitant of the region of Galilee in northern Israel
• Someone characterized by the distinct Galilean accent or speech patterns
• In some contexts, carries connotations of being provincial, rustic, or less sophisticated (from a Judean perspective)
• By extension in early Christian contexts, sometimes used to refer to followers of Jesus of Nazareth (who was Himself a Galilean)
• Can indicate someone with revolutionary tendencies (some Galileans were known for their resistance to Roman rule)

Γαλιλαῖος Translation Options:

• Galilean – The most direct translation, emphasizing regional identity
• Man/Person from Galilee – More explicit about the geographic connection
• Galilean Jew – When context requires emphasizing both regional and religious identity
• Northerner – A functional equivalent that captures the north-south regional distinction within the Holy Land
• Galilean follower – In some New Testament contexts where it refers specifically to disciples of Jesus

Biblical Usage

The term Γαλιλαῖος appears 11 times in the New Testament, primarily in the Gospels and Acts. It serves both as a neutral geographical identifier and, in some contexts, carries social and political connotations. In several pivotal narratives, being identified as a Galilean becomes significant – most notably during Peter’s denial of Jesus, when his accent betrays his regional origin.

Jesus’ identity as a Galilean shaped public perception of His ministry. When Nathanael asked, “Can anything good come out of Nazareth?” (John 1:46), he reflected a common Judean prejudice against Galileans. Yet ironically, it was primarily Galileans who formed Jesus’ inner circle of disciples and became the foundation of the early Messianic movement. The fact that the Messiah conducted most of His ministry in this outlying region rather than in Jerusalem challenged existing expectations about how and where God would work.

• “Now Peter was sitting outside in the courtyard. And a servant girl came up to him and said, ‘You also were with Jesus the Galilean [Γαλιλαίου].'” Matthew 26:69
• “But others said, ‘He is the Christ.’ Still others said, ‘Is the Christ to come from Galilee? Has not the Scripture said that the Christ comes from the offspring of David, and comes from Bethlehem, the village where David was?’ So there was a division among the people over him.” John 7:41-43
• “So also Pilate asked Him, saying, ‘Are You the King of the Jews?’ And He answered him and said, ‘It is as you say.’ Then Pilate said to the chief priests and the crowds, ‘I find no guilt in this man.’ But they kept on insisting, saying, ‘He stirs up the people, teaching all over Judea, starting from Galilee even as far as this place.’ When Pilate heard this, he asked whether the man was a Galilean [Γαλιλαῖός].” Luke 23:3-6
• “Now there were some present at that very time who reported to Him about the Galileans [Γαλιλαίων] whose blood Pilate had mixed with their sacrifices.” Luke 13:1
• “Men of Galilee [ἄνδρες Γαλιλαῖοι], why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw Him go into heaven.” Acts 1:11
• “They were amazed and astonished, saying, ‘Are not all these who are speaking Galileans [Γαλιλαῖοι]?'” Acts 2:7
• “After these things Jesus was walking in Galilee, for He was unwilling to walk in Judea because the Jews were seeking to kill Him.” John 7:1

Cultural Insights

The regional identity of being a Galilean carried significant cultural and social implications in first-century Jewish society. Galilee was geographically separated from Judea by the region of Samaria, creating not only physical distance but cultural distinction from Jerusalem, the center of Jewish religious life. This separation contributed to Galileans developing their own distinctive dialect, which was immediately recognizable to other Jews—as evidenced in Peter’s denial of Jesus when bystanders identified him by his speech patterns: “Surely you are one of them, for your accent gives you away” (Matthew 26:73).

Galileans were often viewed with a mixture of suspicion and condescension by the religious elite in Jerusalem. The question, “Can anything good come out of Nazareth?” (John 1:46) reflects this regional prejudice. Yet this dismissive attitude neglected Galilee’s rich heritage. The region had been included in the territory allocated to the tribes of Zebulun, Naphtali, and Asher, and its soil was considered among the most fertile in the land. The Sea of Galilee (also called the Sea of Tiberias or Lake Kinneret) provided abundant fish, making it economically vibrant. During the time of Jesus, Galilee was densely populated with over two hundred towns and villages, including important centers like Capernaum, Bethsaida, and Tiberias.

The political climate of Galilee was also distinctive. Under Herod Antipas during Jesus’ lifetime, the region maintained a complex relationship with Roman authority. Galileans had a reputation for being more politically zealous and resistant to foreign domination than their Judean counterparts. The Jewish historian Josephus records several revolutionary movements that originated in Galilee, including that of Judas the Galilean (mentioned in Acts 5:37), who led a tax revolt around 6 CE. This context adds depth to understanding why Pilate took special notice when he learned Jesus was a Galilean (Luke 23:6-7) and helps explain the significance of Jesus conducting a peaceful ministry in this potentially volatile region.

Theological Significance

That the Messiah would be identified as a Galilean has profound theological implications. The prophet Isaiah had foretold: “In the former time He brought into contempt the land of Zebulun and the land of Naphtali, but in the latter time He has made glorious the way of the sea, the land beyond the Jordan, Galilee of the nations. The people who walked in darkness have seen a great light” (Isaiah 9:1-2). This prophecy specifically indicated that the Messiah’s light would shine first in the northern regions of the Holy Land, precisely where Jesus began His ministry.

יהוה (Yahweh) consistently demonstrates throughout Scripture His sovereign choice to work through the unexpected and overlooked. The selection of Galilee as the primary location for Jesus’ ministry exemplifies this divine pattern. Rather than establishing His base in Jerusalem near the Temple and centers of religious power, Jesus chose to minister primarily to those on the periphery—both geographically and socially. This reflects God’s heart for those marginalized by religious systems and social hierarchies. The Messiah’s Galilean identity challenges human tendency to associate God’s work exclusively with established centers of religious authority and reminds us that divine revelation often comes from unexpected sources.

Furthermore, Galilee’s mixed population of Jews and Gentiles made it a fitting starting point for a gospel message that would ultimately extend beyond Israel to all nations. Jesus’ command to His disciples to return to Galilee after His resurrection (Matthew 28:7, 28:16) and the fact that He delivered the Great Commission from a mountain in Galilee symbolically connects the region with the global mission of the church. That the risen Messiah chose to appear in Galilee rather than remaining in Jerusalem further indicates the expansive nature of His kingdom, which would extend far beyond the boundaries of traditional Jewish religious life.

Personal Application

Embracing the significance of Jesus’ Galilean identity invites us to reconsider our own preconceptions about where and how God works. Just as the religious authorities in Jerusalem struggled to recognize God’s activity in the ministry of a Galilean teacher and His Galilean followers, we too might overlook divine movement in unexpected places or through unexpected people. The question becomes: Where might our own “Galilean prejudices” blind us to God’s work? What voices might we be dismissing because they come from outside our expected religious, social, or intellectual circles?

Additionally, being identified as Galileans brought persecution and skepticism to Jesus’ early followers. Peter’s denial was triggered by being recognized as a Galilean, highlighting the cost of association with Jesus. Today, our identification with the Messiah may similarly mark us as outsiders in certain contexts. Yet, like those first Galilean disciples who turned the world upside down despite their humble origins, we can find encouragement that God consistently works through those the world might consider unlikely or unqualified. Your background, regional identity, accent, or social standing are not barriers to being powerfully used in God’s kingdom—they may in fact be the very characteristics God intends to use for His glory.

Related Words

• Ναζωραῖος (Nazōraios) [naz-o-RAH-yos] – Nazarene, a person from Nazareth; often used specifically of Jesus; denotes a narrower geographic origin than Galilean (Jesus was both a Nazarene and a Galilean). See G3480
• Ἰουδαῖος (Ioudaios) [ee-oo-DAH-yos] – Jew, Judean; in contrast to Galilean, often carries connotations of greater religious orthodoxy and connection to Jerusalem and the Temple. See G2453
• Σαμαρείτης (Samareitēs) [sa-ma-REE-tace] – Samaritan; represents another regional-religious identity in the Holy Land, with Samaria located between Galilee and Judea. See G4541
• Ἑβραῖος (Hebraios) [heb-RAH-yos] – Hebrew; a broader ethnic-religious identity that encompasses Galileans, Judeans, and other Jews who maintained their cultural and religious heritage. See G1445
• Ἰσραηλίτης (Israēlitēs) [is-rah-ay-LEE-tace] – Israelite; emphasizes covenant identity rather than regional origin, encompassing Jews from all regions including Galilee. See G2475

Did You Know?

• Galileans spoke Aramaic with a distinctive accent that typically dropped certain guttural sounds and tended to blend other consonants. This dialectical difference was so noticeable that it immediately identified Peter as a follower of Jesus in the high priest’s courtyard. The Talmud later records that Galileans were prohibited from reciting certain prayers in synagogues outside their region because their pronunciation was considered incorrect and potentially confusing!
• The region name “Galilee” derives from the Hebrew word גָּלִיל (galil), meaning “circle” or “district,” but in post-biblical Hebrew, the same root evolved to give us the modern Hebrew word galgal (גַּלְגַּל), meaning “wheel.” This linguistic connection provides a beautiful metaphor—just as Jesus’ ministry began in the “circle” of Galilee, it would roll out like a wheel to encompass the entire world through His Galilean disciples.
• While being Galilean carried some social stigma in first-century Jewish society, the trend completely reversed after Christianity became established. By the Byzantine period (4th-7th centuries CE), Galilee became a major center of Jewish learning and pilgrimage. Christian pilgrims flocked to Galilean sites associated with Jesus’ ministry, and magnificent churches were built in Capernaum, Tabgha, and other locations. Today, millions of tourists visit Galilee annually to walk where Jesus walked, making what was once dismissed as an insignificant region one of the most visited biblical locations in the world.

Remember This

The Galilean identity of Jesus reminds us that God’s greatest work often begins in overlooked places, through overlooked people, demonstrating that His kingdom operates by different values than human systems of status and power.