Understanding γαμέω (gameō) Strong’s G1060: The Sacred Bond of Marriage in Biblical Context

Pronunciation Guide: gam-eh’-o (with emphasis on the second syllable)

Basic Definition

Strong’s G1060: The Greek verb γαμέω (gameō) primarily means “to marry” or “to take in marriage.” It refers to the formal union between a man and a woman in the covenant of marriage. In biblical context, it emphasizes the divine institution of marriage as established by God and carries significant theological implications regarding the sacred bond between husband and wife.

Etymology and Morphology

• Verb (present active indicative, 1st person singular)
• From the root word γάμος (gamos), meaning “wedding” or “marriage feast”
• Indo-European origin
• Primarily used in narrative and teaching passages
• Common in discussions of marriage, divorce, and family relations
• Often appears in contexts addressing ethical instructions and kingdom principles

γαμέω Morphology:

• γαμέω (present active indicative, 1st person singular) – I marry
• γαμεῖς (present active indicative, 2nd person singular) – you marry
• γαμεῖ (present active indicative, 3rd person singular) – he/she marries
• γαμοῦμεν (present active indicative, 1st person plural) – we marry
• γαμεῖτε (present active indicative, 2nd person plural) – you (plural) marry
• γαμοῦσι(ν) (present active indicative, 3rd person plural) – they marry
• γαμήσω (future active indicative, 1st person singular) – I will marry
• γαμήσας (aorist active participle, nominative masculine singular) – having married
• γεγάμηκα (perfect active indicative, 1st person singular) – I have married

Origin & History

The verb γαμέω has a long history in Greek literature dating back to classical times. Homer uses the term in the Odyssey when describing marriages of nobility, emphasizing the social and familial importance of the marriage covenant. Herodotus employs the term when documenting marriage customs among various cultures, highlighting its universal significance across societies.

In the Septuagint (LXX), γαμέω translates Hebrew terms related to marriage such as לָקַח (laqach) when used in the context of “taking a wife.” This translation choice in the LXX demonstrates how Hellenistic Jews understood marriage as a formal covenant relationship. The term appears in passages such as Genesis 24:67 describing Isaac’s marriage to Rebekah. Early Jewish understanding of marriage, as reflected in the LXX usage of γαμέω, emphasized the establishment of a new household and the continuation of covenant lineage.

The early Church Fathers, including Clement of Alexandria in his work Stromata and John Chrysostom in his homilies on marriage, expanded on the meaning of γαμέω to incorporate Christian theological perspectives on marriage as a sacred institution reflecting the relationship between the Messiah and His bride, the Church.

Expanded Definitions & Translation Options

• To enter into a marriage covenant – emphasizing the formal, binding nature of matrimony
• To take a spouse in marriage – highlighting the action of receiving another person into the marriage relationship
• To celebrate a wedding – focusing on the ceremonial aspect of marriage
• To join together as husband and wife – stressing the unitive dimension of marriage

γαμέω Translation Options:

• “To marry” – The most common translation, appropriate in most contexts where the general concept of entering marriage is in view
• “To take in marriage” – More precise when emphasizing the active role of the husband in ancient marriage customs, particularly relevant in patriarchal contexts
• “To be joined in matrimony” – Useful when emphasizing the covenant nature of the relationship being established
• “To wed” – Appropriate when the ceremonial aspect of marriage is in focus
• “To become husband of” – Specifically when the man is the subject of the verb, highlighting his new role

Biblical Usage

In the New Testament, γαμέω appears 29 times, with significant concentrations in Jesus’ teachings on marriage and divorce. The first occurrence is in Matthew 5:32, where Jesus addresses the serious matter of divorce and remarriage, stating that “whoever marries [γαμήσῃ] a woman divorced from her husband commits adultery.” This usage immediately places the term within the context of Jesus’ ethical teaching and His elevation of marriage to its original divine intent.

Paul employs the term extensively in 1 Corinthians 7 when providing guidance on marriage and singleness to the early church. His usage demonstrates how the early Christian understanding of marriage maintained its covenantal nature while also incorporating new theological dimensions related to the kingdom of God and the Christian community. The term appears in various tenses and moods throughout the New Testament, sometimes referring to the act of getting married and other times to the ongoing state of being married.

• “But I say to you that whoever divorces his wife, except for sexual immorality, and marries [γαμήσῃ] another, commits adultery; and whoever marries her who is divorced commits adultery.” Matthew 5:32
• “For in the resurrection they neither marry [γαμοῦσιν] nor are given in marriage, but are like angels of God in heaven.” Matthew 22:30
• “But I say to you, whoever divorces his wife, except for sexual immorality, and marries [γαμήσῃ] another, commits adultery.” Matthew 19:9
• “If anyone marries [γαμήσῃ] a divorced woman, he commits adultery.” Luke 16:18
• “But I say to the unmarried and to the widows: It is good for them if they remain even as I am; but if they cannot exercise self-control, let them marry [γαμησάτωσαν]. For it is better to marry [γαμῆσαι] than to burn with passion.” 1 Corinthians 7:8-9
• “A wife is bound by law as long as her husband lives; but if her husband dies, she is at liberty to be married [γαμηθῆναι] to whom she wishes, only in the Lord.” 1 Corinthians 7:39
• “For in this age, they marry [γαμοῦσιν] and are given in marriage. But those who are counted worthy to attain that age, and the resurrection from the dead, neither marry [γαμοῦσιν] nor are given in marriage.” Luke 20:34-35

Cultural Insights

In first-century Jewish culture, marriage was not merely a private arrangement between two individuals but a covenant between families with significant social, economic, and religious implications. The use of γαμέω in the New Testament reflects this understanding, where marriage involved a formal betrothal period (erusin) followed by the actual wedding ceremony (nissuin). During the betrothal, the couple was legally bound though not yet living together, which explains Joseph’s dilemma regarding Mary in Matthew 1:18-19.

The Jewish marriage customs illuminated by γαμέω also help us understand Jesus’ parables about the kingdom of heaven. In Matthew 25:1-13, the parable of the ten virgins uses wedding imagery to describe spiritual readiness. The bridegroom’s arrival corresponds to ancient Jewish wedding processions where the groom would come to take his bride to their new home, often at an unexpected hour. This cultural backdrop enriches our understanding of the Messiah’s relationship with His people, portrayed as a bridegroom coming for His bride.

An important aspect of ancient marriage reflected in the usage of γαμέω is the ketubah, the Jewish marriage contract that outlined the husband’s obligations to his wife and guaranteed her financial security. This contractual element of marriage adds depth to our understanding of Paul’s instructions in Ephesians 5, where the husband’s sacrificial love mirrors the Messiah’s commitment to His covenant people.

Theological Significance

The theological significance of γαμέω extends far beyond mere social convention, reflecting Yahweh’s original design for human relationships. In Genesis 2:24, which Jesus quotes in His teaching on marriage, we see that marriage was established as a covenantal bond reflecting the divine image through the complementary union of male and female. When Jesus uses γαμέω in His teaching, He elevates marriage back to this original sacred purpose, challenging the casual divorce practices of His day.

Paul develops this theological understanding further by presenting marriage as a mystery that points to the relationship between the Messiah and His Church (Ephesians 5:31-32). The use of γαμέω and related terms in this context reveals how the marriage covenant serves as a living parable of God’s faithfulness to His people. The exclusive, permanent, and intimate nature of the marriage bond symbolizes Yahweh’s covenant love for Israel and, by extension, the Messiah’s sacrificial love for His bride, the Church.

This theological framework helps explain why the New Testament treats marriage with such seriousness. When Jesus discusses γαμέω in the context of divorce, He’s not merely addressing social ethics but highlighting the sacred character of a covenant that reflects divine realities. Similarly, when Revelation describes the “marriage supper of the Lamb” (Revelation 19:7-9), it uses marriage imagery to depict the ultimate union between God and His redeemed people, the culmination of covenant history.

Personal Application

Understanding the rich meaning of γαμέω challenges us to view marriage not merely as a social contract or emotional partnership but as a sacred covenant established by God with profound spiritual significance. For married believers, this calls us to approach our marriages with reverence and commitment, recognizing that our relationships are meant to reflect the faithful love between the Messiah and His people. Each act of forgiveness, sacrifice, and renewed commitment within marriage becomes an opportunity to embody and witness to the covenant faithfulness of Yahweh.

For single believers, the theological dimensions of γαμέω remind us that whether married or unmarried, all believers are part of the bride of Messiah, called to prepare for the ultimate wedding feast. This perspective helps us value singleness as Paul did, not as a lesser state but as a different way of witnessing to kingdom realities. Whether through marriage or celibacy, all believers participate in the greater covenant relationship with our Creator and Redeemer, looking forward to the day when earthly shadows give way to heavenly realities.

Related Words

• γάμος (gamos) – wedding, marriage feast, wedding celebration; refers to both the ceremony and celebration of marriage. This term emphasizes the communal and celebratory aspects of the marriage covenant. See G1062
• ἐκγαμίζω (ekgamizō) – to give in marriage, typically referring to the role of parents or guardians in arranging marriages for their daughters; highlights the family and social dimensions of marriage in ancient culture. See G1547
• μνηστεύω (mnēsteuō) – to betroth, to become engaged; refers to the formal betrothal period that preceded the actual wedding ceremony in Jewish culture, when the couple was legally bound though not yet living together. See G3423
• συζεύγνυμι (suzeugnumi) – to yoke together, join together; used by Jesus when referring to God joining a husband and wife together, emphasizing the divine role in establishing the marriage bond. See G4801
• ἄγαμος (agamos) – unmarried, single; used by Paul when discussing singleness and widowhood, providing an important counterpoint to γαμέω in understanding the full spectrum of biblical teaching on marriage and singleness. See G22

Did you Know?

• Did you know that in ancient Jewish culture, the verb γαμέω primarily described the man’s action in marriage, while a different passive form (γαμίζομαι) was used for women? This linguistic distinction reflects the cultural understanding of the husband as the active covenant initiator who “takes” a wife, while the bride was “given” in marriage, often by her father. This doesn’t diminish the woman’s status but reflects the patriarchal family structure of ancient Jewish society where the father transferred responsibility for his daughter to her husband.
• Did you know that the Jewish wedding ceremony reflected in the New Testament usage of γαμέω typically took place under a chuppah (wedding canopy), symbolizing the new home being established? This tradition continues in Jewish weddings today and provides a beautiful picture of God’s protective covering over the marriage covenant. The imagery of the chuppah also appears in Psalm 19:5 where the sun is described as “a bridegroom coming out of his chamber,” and helps us understand the Messiah as One who establishes a dwelling place with His people.
• Did you know that when Jesus uses γαμέω in His teaching about the resurrection in Matthew 22:30, saying that people “neither marry nor are given in marriage,” He’s not devaluing marriage but rather indicating a transformation of human relationships in the age to come? This teaching countered the Sadducees’ materialistic view of resurrection and affirmed that while marriage is sacred for this age, it points to the greater reality of our eternal communion with God, where the shadow gives way to the substance.

Remember This

γαμέω reminds us that marriage is not merely a human institution but a divine covenant established by Yahweh as a living illustration of His faithful love for His people, calling us to honor its sacred character and redemptive purpose in a world that has forgotten its true meaning.