Understanding γελάω (gelaō) Strong’s G1070: The Divine Promise of Laughter and Reversal in God’s Kingdom

Pronunciation Guide: geh-LAH-oh (where the ‘g’ is hard as in “get”)

Basic Definition

Strong’s G1070: γελάω (gelaō) refers to the act of laughing or expressing joy through laughter. In biblical usage, it often carries connotations of rejoicing, especially in contexts of divine reversal where sorrow is transformed into joy. This verb represents not merely casual amusement but often signifies the profound joy that comes from experiencing God’s redemptive work and the reversal of circumstances in His kingdom.

Etymology and Morphology

• Part of Speech: Verb
• Root Word: γέλως (gelōs) – laughter
• Language Origin: Classical Greek
• Primary Usage: Found in narrative sections and teachings of Jesus regarding the kingdom of God
• Frequency: Relatively rare in the New Testament (appears only 3 times)
• Semantic Domain: Emotion, expression of joy

γελάω Morphology:

• γελάω (1st person singular, present tense, active voice) – I laugh
• γελᾷς (2nd person singular, present tense, active voice) – you laugh
• γελᾷ (3rd person singular, present tense, active voice) – he/she/it laughs
• γελῶμεν (1st person plural, present tense, active voice) – we laugh
• γελάσετε (2nd person plural, future tense, active voice) – you will laugh
• γελάσονται (3rd person plural, future tense, middle voice) – they will laugh

Origin & History

The verb γελάω has deep roots in ancient Greek literature, where it frequently appeared to describe physical laughter and expressions of joy. In Homer’s works, particularly the Iliad and Odyssey (8th century BCE), the verb often depicted the laughter of the gods, sometimes carrying connotations of mockery or derision. For instance, in the Odyssey (Book 8), Homer describes the gods laughing (γέλως) at Hephaestus’s capture of Ares and Aphrodite.

In the Septuagint (LXX), the Greek translation of the Hebrew Scriptures completed around the 2nd century BCE, γελάω appears most notably in connection with Abraham and Sarah’s story in Genesis. In Genesis 18:12-15, Sarah “laughed” (ἐγέλασεν) upon hearing she would bear a child in her old age, connecting the verb to both doubt and eventual joy in God’s surprising work. This connection is further strengthened by the naming of Isaac (Hebrew: יִצְחָק, meaning “he laughs”), demonstrating the theological significance of laughter as a response to divine intervention. The early Church Fathers, including Clement of Alexandria in his “Paedagogus” (late 2nd century CE), often interpreted biblical laughter as representing spiritual joy rather than mere physical expression.

Expanded Definitions & Translation Options

• A physical expression of joy through audible laughter
• Rejoicing in the context of divine reversal and blessing
• An expression of future hope and confidence in God’s promises
• A response to the surprising and unexpected nature of God’s work

γελάω Translation Options:

• Laugh – The most direct translation, suitable when describing the physical act itself
• Rejoice – Appropriate when the context suggests profound spiritual joy rather than merely physical laughter
• Celebrate – Useful in contexts where the laughter represents communal expression of joy in God’s work
• Be filled with joy – Captures the emotional state behind the physical expression, especially in theological contexts of divine reversal

Biblical Usage

In the New Testament, γελάω appears primarily in Luke’s Gospel, specifically within Jesus’ teachings about the reversal of circumstances in God’s kingdom. Its most significant appearance is in Luke 6:21, where Jesus pronounces blessing on those who weep now, for “you shall laugh” (γελάσετε). This pronouncement comes within the Beatitudes, Jesus’ revolutionary teaching about the upside-down nature of God’s kingdom where the current social order is reversed.

The verb carries profound theological weight, especially when contrasted with its counterpart in Luke 6:25, where Jesus warns those who laugh now that they “shall mourn and weep.” This juxtaposition reveals that γελάω in Luke’s Gospel is not merely about emotional expression but about the eschatological reversal that characterizes God’s kingdom justice.

In the larger biblical narrative, the concept of laughter is connected to the surprising nature of God’s work, particularly evident in references to Isaac, whose very name means “laughter” in Hebrew. The concept bridges both Testaments in highlighting God’s ability to transform situations beyond human expectation.

• “Blessed are you who weep now, for you shall laugh [γελάσετε].” Luke 6:21
• “Woe to you who laugh now, for you shall mourn and weep.” Luke 6:25
• “But Sarah denied it saying, ‘I did not laugh,’ for she was afraid. He said, ‘No, but you did laugh [ἐγέλασας].” Genesis 18:15 (LXX)

Cultural Insights

In the ancient Near Eastern world, laughter held significant cultural meaning beyond mere amusement. Public laughter often signified social power—those who could laugh freely were typically those with status and security. For those living under Roman occupation in first-century Palestine, genuine laughter might have been a luxury not readily available to the oppressed and marginalized. Thus, Jesus’ promise of laughter to the weeping would have carried revolutionary implications, suggesting a complete reversal of social standing.

The connection between laughter and divine intervention has deep roots in Jewish tradition, particularly through the story of Isaac. The Hebrew name יִצְחָק (Yitzchak/Isaac) derives from the root צחק (tzachak), meaning “to laugh.” Both Abraham (Genesis 17:17) and Sarah (Genesis 18:12) laughed upon hearing they would have a child in their old age—first in disbelief, then in joy. This established a powerful Jewish idiom: when God acts in seemingly impossible situations, laughter becomes the appropriate response to His miraculous intervention. Jesus’ use of γελάω would have immediately evoked this cultural memory, suggesting that His kingdom would bring about the kind of divine reversals associated with Isaac’s birth.

Theological Significance

The theology of γελάω in Scripture reveals a profound aspect of God’s character and kingdom. In the Beatitudes, Jesus’ promise that those who weep shall laugh reveals a God who fundamentally reverses human expectations and standings. This is not mere emotional change but represents the complete inversion of circumstances that characterizes God’s justice. The future tense of γελάσετε in Luke 6:21 points to an eschatological hope—the laughter is coming at the fulfillment of God’s kingdom, but it is certain enough to speak of in the present.

This theology of reversal connects directly to the Magnificat, Mary’s song in Luke 1:46-55, where God “has brought down the mighty from their thrones and exalted those of humble estate.” Though γελάω is not used explicitly in Mary’s song, the same theological concept is present—God’s kingdom inverts the present order, bringing joy to those who currently suffer and calling into question the stability of those presently comfortable.

The promised laughter also reveals Yahweh as the God of the impossible, echoing the laughter that surrounded Isaac’s birth. When human wisdom sees only dead ends, God creates pathways of possibility that initially appear laughable but ultimately become sources of joy. This demonstrates His omnipotence and sovereignty over circumstances that appear hopeless from human perspectives, reminding us that with Him, all things are truly possible.

Personal Application

The promise that “you shall laugh” offers profound hope for believers experiencing seasons of weeping and sorrow. This is not shallow optimism but a divine guarantee that sorrow does not have the final word for those who belong to the Messiah’s kingdom. When we encounter circumstances that bring tears—whether personal loss, injustice, or suffering—we can hold onto the assurance that God’s reversal is coming. Our current weeping is not permanent; it will give way to laughter.

This promise also challenges believers who currently enjoy comfort and privilege. The warning to “those who laugh now” calls us to examine the source of our security and joy. Are we finding our satisfaction in temporary circumstances that stand in opposition to God’s kingdom values? True laughter—the kind that endures—comes not from present comfort but from alignment with God’s purposes. As we pursue justice, mercy, and humility before Yahweh, we position ourselves to experience the lasting joy He promises, even if it means sacrificing temporary satisfactions now.

Related Words

• χαίρω (chairō, “to rejoice/be glad”) – While γελάω refers specifically to the physical act of laughing, χαίρω describes the broader emotional state of joy or gladness that may or may not manifest in laughter. Often used for spiritual rejoicing in the Lord. See G5463
• ἀγαλλιάω (agalliaō, “to exult/rejoice greatly”) – A more intense expression of joy than γελάω, often describing spiritual exultation or jubilation. This term frequently appears in contexts of worship and celebration of God’s salvation. See G21
• εὐφραίνω (euphrainō, “to cheer/make joyful”) – While γελάω focuses on the expression of laughter, εὐφραίνω emphasizes the causing or experiencing of gladness, often in celebratory contexts like feasts and festivals. See G2165
• καταγελάω (katagelaō, “to laugh at/ridicule”) – A compound form of γελάω with the prefix κατα-, shifting the meaning toward derisive or mocking laughter directed at someone. Used when people laughed at Jesus when He spoke of raising Jairus’ daughter. See G2606
• μωκάομαι (mōkaomai, “to mock/deride”) – Unlike γελάω which can be positive, this term always indicates scornful laughter or mockery intended to shame or humiliate. See G3456

Did You Know?

• The Greek philosopher Aristotle considered laughter (γέλως) to be uniquely human, stating in his work “Parts of Animals” that “man is the only animal that laughs.” This perspective would have been part of the intellectual background against which the New Testament was written, potentially adding depth to the humanity of Jesus who promised laughter in His kingdom.
• The naming of Isaac (meaning “laughter”) creates one of Scripture’s most beautiful wordplays. When God promised Abraham a son in his old age, he “fell on his face and laughed” (γελάω in the LXX) in Genesis 17:17. The child was named for this laughter, and later Sarah would say, “God has made laughter for me; everyone who hears will laugh with me” (Genesis 21:6). What began as laughter of disbelief transformed into laughter of joy—a pattern reflected in Jesus’ teaching that current weeping will turn to laughter.
• In contemporary Jewish communities, particularly among traditional Hasidic groups, there remains a theological value placed on simcha (joy) and laughter as spiritual disciplines. Some Hasidic traditions teach that joy and laughter can actually break the power of evil and draw down divine blessing—a concept that resonates with Jesus’ beatitude promising laughter to those who currently weep. This represents a beautiful continuity between ancient biblical concepts and living faith traditions.

Remember This

γελάω reminds us that in God’s kingdom, today’s tears are tomorrow’s laughter—not because suffering is denied, but because the Messiah’s victory ensures that sorrow will ultimately give way to the uncontainable joy of restoration.