Strong's g1547

Pronunciation Guide: ek-gam-ID-zoh (ἐκ-γα-μί-ζω)

Basic Definition

Strong’s G1547: The Greek verb ἐκγαμίζω (ekgamizō) refers to the specific act of giving someone in marriage, particularly in the context of a parent or guardian arranging a marriage for their daughter or ward. It carries the connotation of transferring authority or responsibility for a person from one household to another through the institution of marriage. This term appears specifically in discussions about marriage in the present age versus the age to come.

Etymology and Morphology

• Part of Speech: Verb
• Root Components: Compound of ἐκ (ek, “out of” or “from”) + γαμίζω (gamizō, “to give in marriage”)
• Language Origin: Koine Greek
• Primary Usage: Found in teaching passages, particularly in Jesus’ eschatological teachings about marriage and the resurrection

ἐκγαμίζω Morphology:

• ἐκγαμίζω (ekgamizō) – present active indicative, 1st person singular – “I give in marriage”
• ἐκγαμίζεις (ekgamizeis) – present active indicative, 2nd person singular – “you give in marriage”
• ἐκγαμίζει (ekgamizei) – present active indicative, 3rd person singular – “he/she/it gives in marriage”
• ἐκγαμίζουσιν (ekgamizousin) – present active indicative, 3rd person plural – “they give in marriage”
• ἐκγαμίζονται (ekgamizontai) – present passive indicative, 3rd person plural – “they are given in marriage”

Origin & History

The verb ἐκγαμίζω emerges from classical Greek marriage customs, where family arrangements were central to the institution of marriage. The prefix ἐκ- (meaning “out from”) combined with γαμίζω highlights the transfer of the bride from her father’s household to that of her husband’s family. This reflects the patriarchal structure of ancient Mediterranean societies.

In the Septuagint (LXX), while the specific term ἐκγαμίζω is not prominent, related marriage terminology appears in contexts like Genesis 29:21-28, where Laban gives his daughters in marriage to Jacob. The intensified form with the ἐκ- prefix appears in New Testament teachings, particularly in Jesus’ eschatological discourse about marriage and resurrection. Early Church Fathers like Clement of Alexandria in his “Stromata” and Origen in “Contra Celsum” expanded on this term when discussing Christian marriage practices and the spiritual significance of marriage in relation to the resurrection.

Expanded Definitions & Translation Options

• The formal act of giving someone (typically a daughter) in marriage to another
• The transfer of authority over a person from one household to another through marriage
• A parent or guardian’s role in arranging and sanctioning a marriage
• The establishment of a new family unit through the joining of two individuals

ἐκγαμίζω Translation Options:

• “To give in marriage” – The most common translation, emphasizing the active role of parents/guardians in arranging marriages
• “To bestow in wedlock” – Highlighting the formal and ceremonial aspect of marriage arrangements
• “To provide a spouse for” – Focusing on the provision aspect of the marriage arrangement
• “To arrange a marriage for” – Emphasizing the deliberate planning involved in establishing marriages in ancient cultures
• “To transfer through marriage” – Capturing the movement of the bride from one household to another

Biblical Usage

The term ἐκγαμίζω appears most notably in Jesus’ teaching about marriage and resurrection in Matthew 22:30, where He states that in the resurrection, people “neither marry nor are given in marriage” (οὔτε γαμοῦσιν οὔτε ἐκγαμίζονται). This teaching occurs in Jesus’ response to the Sadducees, who did not believe in resurrection and posed a hypothetical scenario about seven brothers who had married the same woman.

In parallel passages, similar language appears in Mark 12:25 and Luke 20:35, though with slight variations in the Greek terms used. These texts are crucial for understanding New Testament teachings on marriage as a temporal institution that will not continue in its present form in the resurrection. This perspective provides important context for Paul’s later teachings on marriage in 1 Corinthians 7.

• “For in the resurrection they neither marry nor are given in marriage [ἐκγαμίζονται].” Matthew 22:30
• “For when they rise from the dead, they neither marry nor are given in marriage [γαμίζονται], but are like angels in heaven.” Mark 12:25
• “The sons of this age marry and are given in marriage [γαμίσκονται].” Luke 20:34
• “But those who are considered worthy to attain to that age and to the resurrection from the dead neither marry nor are given in marriage [γαμίζονται].” Luke 20:35
• “I want you to be free from anxieties. The unmarried man is anxious about the things of the Lord, how to please the Lord.” 1 Corinthians 7:32

Cultural Insights

In first-century Jewish culture, marriage was primarily a family affair rather than a personal choice as it is often viewed today. The father of the bride typically arranged marriages, often when the daughter was quite young. The verb ἐκγαμίζω reflects this cultural practice where the father would “give out” his daughter from his household to the groom’s family. This arrangement included negotiations about the mohar (bride price) and ketubah (marriage contract), which established the rights and responsibilities of both parties.

The Mishnah (Kiddushin 2a) explains that a woman could be acquired (in marriage) in three ways: through money, contract, or sexual relations, with the father’s consent being crucial for unmarried daughters. Jesus’ teaching that there would be no “giving in marriage” in the resurrection challenged these established cultural norms, suggesting a transformation of human relationships in the age to come that transcends the social and economic dimensions of marriage in first-century Palestine.

Theological Significance

The use of ἐκγαμίζω in Jesus’ teaching about marriage and resurrection reveals profound theological truths about the temporary nature of certain earthly institutions and the transformative power of the resurrection. By stating that people will neither marry nor be given in marriage in the resurrection, Jesus points to a radical reordering of human relationships in the coming Kingdom of God.

This teaching illuminates the purpose of marriage as designed by God for the present age—for companionship, procreation, and as a picture of the Messiah’s relationship with His people. However, it also reveals that in the perfected state of resurrection, the institution of marriage will have fulfilled its purpose. As Paul later elaborates in Ephesians 5:22-33, marriage serves as a shadow of the ultimate relationship between the Messiah and His bride, the congregation of believers.

The absence of marriage in the resurrection doesn’t diminish its importance now, but rather points to the fulfillment of what marriage symbolizes—the perfect union between Yeshua and His people. This reveals God’s purposeful design in creating temporal institutions that point to eternal realities, demonstrating His wisdom in using the familiar to teach us about the unfamiliar glories of the age to come.

Personal Application

Understanding ἐκγαμίζω and its theological context invites us to reflect on the purpose and perspective of marriage in our lives today. For those who are married, this understanding calls us to view our marriages not merely as ends in themselves, but as pointers to the greater reality of our relationship with the Messiah. Our marriages become living testimonies of God’s covenant love, faithfulness, and the coming perfect union with Him.

For single believers, Jesus’ teaching offers a profound affirmation that while marriage is honored in this age, singleness is not a lesser state—especially considering that the resurrection will bring a transformation beyond our current understanding of relationships. This perspective can free us from cultural pressures and allow us to embrace our current state as part of God’s purpose for our lives, knowing that our ultimate fulfillment comes through our relationship with Him rather than through any human relationship.

Related Words

• γαμέω (gameō) – “to marry, take a wife” (focused on the man’s action in marriage) (gam-EH-oh) See G1060
• γαμίζω (gamizō) – “to give in marriage” (without the intensifier prefix) (gam-ID-zoh) See G1061
• γαμίσκω (gamiskō) – “to give in marriage” (alternate form used in Luke) (gam-IS-koh) See G1062
• γάμος (gamos) – “a wedding, marriage, wedding feast” (GAM-os) See G1062
• νυμφίος (nymphios) – “bridegroom” (highlighting the male role in marriage) (noom-FEE-os) See G3566

Did You Know?

• Did you know that the precise distinction between γαμίζω and ἐκγαμίζω has been the subject of scholarly debate? Some scholars suggest that the addition of the ἐκ- prefix intensifies the meaning, emphasizing the complete transfer of authority from the father’s household to the husband’s household, reflecting ancient Jewish marriage practices where the bride physically left her father’s home to join her husband’s family.
• Did you know that archaeological evidence from first-century Jewish marriage contracts (ketubah) discovered in the Judean Desert reveals elaborate arrangements for the “giving in marriage” process? These documents specified financial arrangements, property rights, and obligations of both families, demonstrating the complex social and economic dimensions of marriage that Jesus referenced when using terms like ἐκγαμίζω.
• Did you know that modern Greek still uses the root γάμος (gamos) in words related to marriage? The modern Greek word for wedding is “γάμος” (gamos), and the word for marriage is “γάμοςς” (gamos), preserving this ancient concept in contemporary language. However, the specific compound form ἐκγαμίζω with its connotations of “giving out in marriage” has fallen out of common usage, reflecting the shift away from arranged marriages in modern Greek society.

Remember This

ἐκγαμίζω reminds us that while marriage is a divine institution for this present age, our ultimate fulfillment comes not through earthly relationships but through our eternal union with the Messiah, which transcends even the most sacred of human bonds.