Understanding γλῶσσα (glōssa) Strong’s G1100: The Divine Gift of Language That Reveals God’s Kingdom Purpose

Pronunciation Guide: GLOH-sah (with a long “o” sound)

Basic Definition

Strong’s G1100: γλῶσσα (glōssa) primarily refers to the physical tongue as an organ of speech, but extends metaphorically to denote language, dialect, or supernatural speech. In the New Testament, it encompasses both natural human languages and the supernatural spiritual gift of speaking in unknown tongues. This word carries significant theological implications about communication, worship, and the supernatural empowerment by the Holy Spirit.

Etymology and Morphology

• Part of Speech: Noun (feminine)
• Root: γλῶχες (glōkhes), meaning “point” or “projection”
• Language Origin: Ancient Greek
• Primary Usage: Found in narrative passages (especially in Acts), doctrinal teaching (particularly in 1 Corinthians), apocalyptic literature (Revelation), and quotations from the Septuagint

γλῶσσα Morphology:

• γλῶσσα (nominative singular) – tongue, language
• γλώσσης (genitive singular) – of a tongue/language
• γλώσσῃ (dative singular) – with/by/in a tongue/language
• γλῶσσαν (accusative singular) – tongue/language (direct object)
• γλῶσσαι (nominative plural) – tongues, languages
• γλωσσῶν (genitive plural) – of tongues/languages
• γλώσσαις (dative plural) – with/by/in tongues/languages
• γλώσσας (accusative plural) – tongues/languages (direct object)

Origin & History

The term γλῶσσα has ancient origins in classical Greek literature, where it initially referred to the physical organ of the tongue. In Homer’s “Iliad” (8th century BCE), the word appears numerous times referring to the physical tongue of both humans and animals. By the 5th century BCE, the semantic range expanded as seen in the works of Herodotus, who used γλῶσσα to refer to different languages and dialects of the known world.

In the Septuagint (LXX), γλῶσσα appears approximately 130 times, primarily translating the Hebrew term לָשׁוֹן (lashon). Its usage in the LXX primarily denotes the physical organ, but also represents speech, language, and even nations or peoples grouped by linguistic identity (as in Genesis 10:5, “each with his own language”). This laid important groundwork for the New Testament’s metaphorical extensions of the term. Early Church Fathers like Clement of Rome and Ignatius of Antioch further expanded on the concept, particularly regarding the supernatural manifestation of tongues in the early church community.

Expanded Definitions & Translation Options

• Physical Organ – The muscular organ in the mouth used for tasting, swallowing, and articulating speech
• Natural Human Language – A complete system of communication used by a particular ethnic or geographical group
• Supernatural Gift – A divinely enabled ability to speak in languages previously unknown to the speaker
• Figure of Speech – Representing speech itself or the power of expression
• Nations/Peoples – Metonymically referring to entire people groups identified by their common language

γλῶσσα Translation Options:

• Tongue – Best when referring to the physical organ or when preserving the deliberate ambiguity between the organ and speech (Mark 7:33)
• Language – Optimal when the context clearly indicates communication systems rather than the physical organ (Acts 2:11)
• Speech – Appropriate when emphasizing the act of speaking rather than the content (James 3:5-6)
• Utterance – Particularly fitting for supernatural manifestations where the focus is on divine empowerment (1 Corinthians 14:2)
• Nation/People Group – Suitable when γλῶσσα functions metonymically to represent entire peoples (Revelation 5:9)

Biblical Usage

The word γλῶσσα appears approximately 50 times in the New Testament across various contexts. Its first appearance is in Mark 7:33, where Yeshua heals a deaf man with a speech impediment by touching his tongue. This physical usage transitions to more metaphorical and spiritual applications throughout the New Testament. In Acts 2, γλῶσσα becomes central to the Pentecost narrative, where the disciples speak in other “tongues” as the Spirit enables them. Paul elaborates extensively on γλῶσσα as a spiritual gift in 1 Corinthians 12-14, distinguishing between its various manifestations and purposes in corporate worship.

The word takes on apocalyptic significance in Revelation, where “every tribe, tongue, people and nation” becomes a formula emphasizing the universal scope of God’s redemptive plan. This pattern reflects the fulfillment of Old Testament prophecies like Isaiah 66:18, where יהוה (Yahweh) declares His intention to gather all nations and tongues to see His glory.

• “And He took him aside from the multitude privately and put His fingers into his ears, and after spitting touched his tongue [γλῶσσαν].” Mark 7:33
• “Cretans and Arabians—we hear them telling in our own tongues [γλώσσαις] the mighty works of God.” Acts 2:11
• “For one who speaks in a tongue [γλώσσῃ] speaks not to men but to God, for no one understands him, but he utters mysteries in the Spirit.” 1 Corinthians 14:2
• “So also the tongue [γλῶσσα] is a small member, yet it boasts of great things.” James 3:5
• “And they sang a new song, saying, ‘Worthy are You to take the scroll and to open its seals, for You were slain, and by Your blood You ransomed people for God from every tribe and language [γλώσσης] and people and nation.'” Revelation 5:9
• “If I speak in the tongues [γλώσσαις] of men and of angels, but have not love, I am a noisy gong or a clanging cymbal.” 1 Corinthians 13:1
• “And divided tongues [γλῶσσαι] as of fire appeared to them and rested on each one of them.” Acts 2:3

Cultural Insights

In the ancient world, language was far more than a mere tool of communication—it was deeply tied to cultural identity and often viewed as divinely established. The Jewish understanding of language was profoundly shaped by the Tower of Babel narrative (Genesis 11:1-9), where יהוה (Yahweh) scattered humanity by confusing their languages. This formed a theological backdrop to the Pentecost event in Acts 2, where the Holy Spirit’s empowerment through γλῶσσαι symbolically reversed Babel’s confusion, demonstrating the universal scope of the Messianic kingdom.

First-century Jewish practice, particularly among diaspora Jews, reflected a high regard for multilingualism. Many Jews were fluent in Hebrew (for religious purposes), Aramaic (for daily communication), and Greek (for commerce and wider interaction). This multilingual environment helps explain why the early Jewish followers of Yeshua would have readily understood the gift of tongues as a sign of divine empowerment rather than mere ecstatic speech. The ability to suddenly speak in unlearned languages would have been recognized as a powerful manifestation of the Spirit’s presence, reminiscent of the prophetic tradition where divine messages came through supernatural empowerment.

Theological Significance

The theology of γλῶσσα reveals profound insights about God’s character and redemptive plan. First, it demonstrates יהוה’s commitment to clear communication with humanity. From creation through spoken word to the incarnation of the Word made flesh, God consistently seeks to communicate His truth in ways humans can understand. The gift of tongues at Pentecost reveals God’s desire to transcend human linguistic limitations to proclaim His message to all nations.

Second, γλῶσσα illustrates the trinitarian nature of God. The Father initiates the redemptive plan, the Son accomplishes it, and the Spirit enables its proclamation through supernaturally empowered speech. This tripartite work is beautifully portrayed in Acts 2, where the Spirit’s gift of tongues proclaims the Son’s redemptive work according to the Father’s eternal purpose. This trinity of purpose reveals God’s perfect unity and harmony.

Finally, γλῶσσα points toward the eschatological restoration of all things. The “every tribe, tongue, people, and nation” formula in Revelation anticipates the fulfillment of God’s covenant with Abraham that “all peoples on earth will be blessed through you” (Genesis 12:3). The diversity of tongues is not eliminated but rather redeemed and incorporated into God’s kingdom, showing that His redemptive purpose embraces cultural and linguistic diversity rather than erasing it.

Personal Application

Understanding γλῶσσα invites us to reflect on our own communication with both God and others. Just as the physical tongue can bring forth both blessing and cursing (James 3:9-10), our words have tremendous power to build up or tear down. When we grasp that every language belongs ultimately to God, we gain a new reverence for our speech—recognizing it as a divine gift that should be stewarded for His glory and others’ good.

Moreover, the supernatural dimension of γλῶσσα reminds us that God sometimes transcends normal human communication to accomplish His purposes. Whether through the quiet whisper of His Spirit in prayer or through more dramatic manifestations, we can remain open to God speaking in ways that exceed our natural understanding. This posture of receptivity creates space for divine encounters that transform our relationship with Him and empower our witness to others.

Related Words

• διάλεκτος (dialektos) [di-AH-lek-tos] – A specific regional language or manner of speaking that distinguishes one group from another. While γλῶσσα often refers to language in general, διάλεκτος emphasizes the distinctive features of a particular language variant. See G1258
• λαλιά (lalia) [la-li-AH] – Speech, talk, or manner of speaking. This term focuses more on the act of speaking itself rather than the language system or the physical organ. Where γλῶσσα often denotes the system of language, λαλιά typically refers to the speech act. See G2981
• λόγος (logos) [LO-gos] – Word, speech, message, or rational expression. This term represents a more formal, reasoned discourse compared to the more general γλῶσσα. Λόγος often carries theological weight as divine communication, especially in Johannine literature. See G3056
• φωνή (phōnē) [fo-NAY] – Voice, sound, or utterance. While γλῶσσα typically refers to language systems or the organ of speech, φωνή emphasizes the audible qualities of speech. It can refer to any sound, whether human, animal, or inanimate. See G5456
• ἑρμηνεία (hermēneia) [her-may-NI-ah] – Interpretation or translation. This term is closely related to γλῶσσα, particularly in Paul’s discussion of spiritual gifts, where he pairs the gift of tongues with the gift of interpretation. See G2058

Did You Know?

• Modern linguistics borrows directly from γλῶσσα in terms like “glossary,” “gloss,” and “glossolalia.” A “gloss” in biblical studies refers to a marginal note explaining difficult terms—reflecting the connection between tongue and explanation that goes back to ancient Greek usage.
• The Septuagint uses γλῶσσα in Psalm 45:1 (44:2 LXX) to describe the psalmist’s tongue as “the pen of a ready writer.” This beautiful metaphor, connecting the physical organ to written communication, influenced early Christian understanding of inspired speech and writing. The Church Fathers frequently cited this verse when discussing the inspiration of Scripture, viewing the human authors as instruments through whom God wrote His message.
• The ancient Greeks had a practice called “glossotomy” (tongue-cutting) as a punishment for certain offenses, particularly perjury or blasphemy. This severe penalty reflected the cultural understanding that the tongue represented not just speech but one’s honor and trustworthiness. This background brings added significance to Yeshua healing the man’s tongue in Mark 7:33, symbolically restoring not just his speech but his place in community and worship.

Remember This

γλῶσσα reminds us that God transcends human language barriers to communicate His truth, using both natural speech and supernatural empowerment to build His kingdom that encompasses every tongue, tribe, and nation.