Understanding γαμίζω (gamizō) Strong’s G1061: The Marriage Connection in Biblical Context

Pronunciation Guide: gam-id’-zo

Basic Definition

Strong’s G1061: γαμίζω (gamizō) refers to giving in marriage or arranging a marriage, particularly in the context of a father or guardian giving a daughter or female ward in marriage to a husband. This term reflects the ancient practice where marriages were typically arranged by parents or family heads rather than by the marrying individuals themselves. The word emphasizes the familial and social dimensions of marriage rather than just the union between two individuals.

Etymology and Morphology

• Part of speech: Verb
• Related to γαμέω (gameō, G1060) meaning “to marry”
• Causative form indicating “to cause to marry” or “to give in marriage”
• Appears in narrative sections and Jesus’ teachings about the resurrection
• Common in discussion of marriage customs and eschatological teachings

γαμίζω Morphology:

• γαμίζω (present active indicative, 1st person singular) – I give in marriage
• γαμίζεις (present active indicative, 2nd person singular) – you give in marriage
• γαμίζει (present active indicative, 3rd person singular) – he/she gives in marriage
• γαμίζουσιν (present active indicative, 3rd person plural) – they give in marriage
• γαμίζεται (present passive indicative, 3rd person singular) – he/she is given in marriage

Origin & History

The term γαμίζω appears as a derivative of the more common Greek verb γαμέω (gameō), which simply means “to marry” or “to take a wife.” Classical Greek literature, particularly from the 5th-4th centuries BCE, shows a distinction between who marries (typically the man) and who is given in marriage (typically the woman). Xenophon in his “Oeconomicus” discusses the proper age at which a woman should be “given in marriage” (γαμίζεσθαι), emphasizing the father’s role in this arrangement.

In the Septuagint (LXX), while γαμέω appears in several contexts, γαμίζω specifically is rare, reflecting the Hebrew cultural practices where fathers arranged marriages for their daughters. The causative aspect of the term (causing someone to marry) aligns with the patriarchal family structures of ancient Israelite society. The early church fathers, including Clement of Alexandria in his “Stromata,” used this term when discussing proper Christian marriage practices and the role of parents in arranging suitable unions for their children.

Expanded Definitions & Translation Options

• To give in marriage (specifically referring to parents arranging marriages for their children)
• To cause or arrange a marriage union
• To bestow in matrimony (with emphasis on the bestowal aspect)
• To join in wedlock through familial arrangement

γαμίζω Translation Options:

• “To give in marriage” – Most accurate when emphasizing the role of parents or guardians in arranging marriage for dependents
• “To arrange for marriage” – Helpful when the context focuses on the preparatory actions taken by family
• “To bestow in matrimony” – Useful in formal contexts that highlight the ceremonial aspect of marriage arrangements
• “To present for wedding” – Appropriate when highlighting the social presentation aspect of marriage arrangements

Biblical Usage

The term γαμίζω appears most notably in Jesus’ teachings about marriage and the resurrection. In Mark 12:25, its first appearance, Jesus uses this term to explain that in the resurrection, people “neither marry nor are given in marriage” (οὔτε γαμοῦσιν οὔτε γαμίζονται), distinguishing between the active role (typically male) and passive role (typically female) in marriage arrangements. This distinction highlights the cultural understanding of marriage as a family arrangement rather than simply a choice made by individuals.

The word appears almost exclusively in the synoptic gospels (Matthew, Mark, and Luke) in parallel passages discussing the same teaching about marriage and resurrection. The consistent usage across these texts suggests its technical nature in describing marital customs of the time. Its absence from Paul’s extensive writings on marriage is notable, as Paul tends to focus more on the mutual relationship between husband and wife rather than on the arrangement aspects of marriage.

• “For when they rise from the dead, they neither marry nor are given in marriage [γαμίζονται].” Mark 12:25
• “For in the resurrection they neither marry nor are given in marriage [γαμίζονται], but are like angels in heaven.” Matthew 22:30
• “The sons of this age marry and are given in marriage [γαμίζονται].” Luke 20:34
• “For as in those days before the flood they were eating and drinking, marrying and giving in marriage [γαμίζοντες], until the day when Noah entered the ark.” Matthew 24:38
• “They were eating, they were drinking, they were marrying, they were being given in marriage [ἐγαμίζοντο], until the day that Noah entered the ark.” Luke 17:27

Cultural Insights

In first-century Jewish society, marriage was fundamentally a family matter rather than a state or religious institution. The practice of a father “giving in marriage” (γαμίζω) involved careful negotiation between families, often including a ketubah (marriage contract) and mohar (bride price). Young women were typically given in marriage soon after puberty, around 12-14 years of age, to men who were often significantly older and more established. The father’s role in “giving in marriage” was not merely ceremonial but represented his authority and responsibility to secure his daughter’s future through a beneficial match.

The Mishnah (compiled around 200 CE but reflecting earlier traditions) details the father’s authority in arranging his daughter’s marriage in Tractate Kiddushin 2:1, stating that “A woman is acquired [in marriage] in three ways… with money, by document, or by sexual intercourse.” The father would receive the bride price and negotiate the terms, exercising his authority to “give in marriage” (γαμίζω) as referenced in the Gospel accounts. This cultural background illuminates why Jesus’ statement about neither marrying nor “being given in marriage” in the resurrection was particularly striking to His audience, as it suggested a complete transformation of fundamental social structures.

Theological Significance

Jesus’ use of γαμίζω in His teaching about the resurrection reveals profound theological truths about the nature of eternal life and the transformation of human relationships. By stating that people will neither marry nor be given in marriage in the resurrection, He indicates that the resurrection life transcends earthly familial structures and social arrangements. This does not devalue marriage but places it in proper perspective as a temporal institution that points toward greater spiritual realities.

The cessation of marriage in the resurrection, as indicated by the absence of γαμίζω (giving in marriage), suggests that the ultimate fulfillment of human relationship will be found in our direct communion with יהוה (Yahweh). The prophet Isaiah describes God as our husband (Isaiah 54:5), and Revelation depicts the church as the Bride of the Messiah (Revelation 19:7-9). These metaphors suggest that earthly marriage, with its arrangements and ceremonies (γαμίζω), serves as a shadow of the ultimate union between God and His people. What makes this especially significant is that the very practice that humanly continues the image of God through procreation will be unnecessary in the resurrection, as death will be conquered and eternal life secured through the Messiah Jesus.

Personal Application

Understanding γαμίζω and its cultural context invites us to reflect on God’s design for family and authority structures while recognizing their temporal nature. For those in positions of parental authority, this word reminds us of the sacred responsibility to guide those under our care with wisdom and love, always considering their best interests as our heavenly Father does for us. While modern Western marriage practices differ significantly from ancient arrangements, the principle of seeking godly counsel and respecting God-ordained authority remains valuable.

For all believers, Jesus’ teaching that the practice of γαμίζω will cease in the resurrection liberates us from defining our ultimate worth through marital status or family connections. Whether married or single in this life, our primary identity is found in our relationship with the Messiah Jesus. This perspective brings freedom to those struggling with unfulfilled desires for marriage and enriches the understanding of those who are married, reminding them that their union points to something even more glorious—our eternal communion with God in the resurrection life.

Related Words

• γαμέω (gameō, pronounced: gam-eh’-o) – To marry or take a wife, the active verb typically used of the man’s role in marriage. Unlike γαμίζω, this term focuses on the person entering marriage rather than the arrangement aspect. See G1060
• γάμος (gamos, pronounced: gam’-os) – A wedding or marriage celebration, often referring to the festivities surrounding a marriage rather than the arrangement or legal aspects. This term appears in Jesus’ parables about the kingdom of heaven. See G1062
• μνηστεύω (mnēsteuō, pronounced: mnace-tyoo’-o) – To espouse or betroth, referring to the formal engagement period that preceded marriage in Jewish culture. This term appears in reference to Joseph and Mary’s relationship before Jesus’ birth. See G3423
• συζεύγνυμι (suzeugnumi, pronounced: sood-zyoog’-noo-mee) – To yoke together, used metaphorically for joining in marriage with emphasis on God’s role in establishing the marriage bond. See G4801
• ἁρμόζω (harmozō, pronounced: har-mod’-zo) – To join, fit together, or betroth, emphasizing the proper matching or fitting together of individuals in marriage. Paul uses this concept in 2 Corinthians. See G718

Did you Know?

• Did you know that in ancient Jewish culture, the practice of “giving in marriage” (γαμίζω) often included the preparation of a detailed marriage contract (ketubah) that protected the bride’s rights? This contract specified financial provisions for the wife in case of her husband’s death or divorce, demonstrating that the biblical concept of “giving in marriage” involved responsibility and protection, not merely the transfer of a daughter from one household to another. This provides a beautiful picture of how God, in bringing us into covenant relationship with Himself, has provided for our eternal security through the blood of the Messiah.
• Did you know that Jesus’ teaching about neither marrying nor being given in marriage (οὔτε γαμοῦσιν οὔτε γαμίζονται) in the resurrection was a direct challenge to the Sadducees’ materialistic view of the afterlife? The Sadducees, who denied the resurrection, posed a question about seven brothers who successively married the same woman, asking whose wife she would be in the resurrection. By stating that γαμίζω will not exist in the resurrection, Jesus not only affirmed the reality of the resurrection but revealed its transformative nature—our resurrection bodies and relationships will transcend earthly limitations.
• Did you know that while γαμίζω (giving in marriage) has largely disappeared from modern Western marriage practices where individuals choose their own spouses, arranged marriages remain common in many cultures worldwide, comprising an estimated 50% of all marriages globally? Understanding the biblical usage of γαμίζω provides important cross-cultural insights for ministry in contexts where fathers still actively “give their daughters in marriage,” allowing us to address these practices with cultural sensitivity while still emphasizing godly principles of mutual respect and consent within the marriage relationship.

Remember This

γαμίζω reminds us that marriage is both a temporal human arrangement that will be transcended in the resurrection and a divine metaphor pointing to our ultimate union with the Messiah, bridging our earthly relationships and our eternal communion with God.