Understanding ἐκγαμίσκω (ekgamiskō) Strong’s G1548: The Divine Institution of Marriage in Temporal and Eternal Perspective

Pronunciation Guide: ek-gam-IS-kō (εκ-γαμ-ΙΣ-κω)

Basic Definition

Strong’s G1548: The Greek verb ἐκγαμίσκω (ekgamiskō) specifically refers to the act of giving away in marriage, particularly with emphasis on the parental or familial authority to arrange marriages. It appears in Messianic discussions about marriage in the current age versus the resurrection life. This term uniquely captures the cultural practice of marriage arrangement prevalent in ancient Jewish society while pointing to deeper theological realities about temporal versus eternal relationships.

Etymology and Morphology

• Part of Speech: Verb
• Root Words: Compound of ἐκ (ek, “out of” or “from”) and γαμίσκω (gamiskō, “to give in marriage”)
• Language Origin: Koine Greek
• Primary Usage: Found in teaching passages, particularly in eschatological contexts
• Frequency: Extremely rare, appearing only once in the New Testament
• Voice: Active voice, indicating the subject performs the action
• Tense: Present tense, indicating ongoing or customary action

ἐκγαμίσκω Morphology:

• ἐκγαμίσκω (present active indicative, 3rd person plural) – they give in marriage
• ἐκγαμίσκονται (present passive indicative, 3rd person plural) – they are given in marriage
• ἐκγαμίσκειν (present active infinitive) – to give in marriage

Origin & History

The term ἐκγαμίσκω represents a specialized compound verb that emerged in Koine Greek, combining the preposition ἐκ (out from, from within) with the more common verb γαμίσκω (to give in marriage). While γαμίσκω appears frequently in classical Greek literature discussing marriage customs, the compound form ἐκγαμίσκω is notably rare and specialized.

In the Septuagint (LXX), neither the exact form ἐκγαμίσκω nor its basic form γαμίσκω appears frequently, though related terms from the γάμος word family occur in various contexts regarding marriage arrangements, particularly in narrative passages describing family lineages and alliance formations. The specialized nature of this term suggests it may have developed to address particular nuances in marriage customs that evolved during the Hellenistic period, emphasizing the formality of the marriage arrangement process and the transferring of authority over the bride from her father’s household to her husband’s household.

Expanded Definitions & Translation Options

• Formal Marriage Arrangement – The official arrangement of marriage by parents or family heads
• Ceremonial Transfer – The ritual giving of a daughter from her family to her husband’s family
• Marriage Authorization – The legal or cultural sanctioning of a marriage union
• Matrimonial Commission – The formal commissioning of a marriage relationship

ἐκγαμίσκω Translation Options:

• “To give in marriage” – The most common translation that captures the basic meaning but may miss cultural implications of family authority structures
• “To arrange marriage for” – Better captures the agency of parents/family in determining marriage partnerships
• “To bestow in wedlock” – Emphasizes the formal, ceremonial aspect of marriage arrangements
• “To give authority for marriage” – Highlights the transfer of authority that occurred in ancient marriage practices
• “To sanction in matrimony” – Captures the official, authoritative nature of marriage arrangement

Biblical Usage

The term ἐκγαμίσκω appears in a crucial theological discussion in Luke 20:34, where Yeshua (Jesus) responds to the Sadducees’ question about marriage in the resurrection. The context involves a deliberate contrast between earthly marriage customs and the nature of relationships in the resurrection life. The Messiah specifically uses this term to differentiate between the temporal institution of marriage that involves parents giving their children in marriage and the eternal state where such arrangements will no longer exist.

This passage represents a significant theological moment where Yeshua challenges conventional understanding about resurrection life while affirming the reality of resurrection itself (contrary to Sadducean belief). The use of ἐκγαμίσκω helps emphasize the cultural and familial dimension of marriage as a temporal institution rather than merely focusing on the personal relationship aspect.

• “And Yeshua said to them, ‘The sons of this age marry and are given in marriage [ἐκγαμίσκονται]’.” 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 [ἐκγαμίσκονται].” Luke 20:35

Cultural Insights

In ancient Jewish culture, marriage was fundamentally different from modern Western concepts of marriage. Rather than being primarily a personal decision between two individuals, marriage represented a covenant between families, with significant social, economic, and religious implications. The term ἐκγαμίσκω captures this reality by emphasizing the active role of parents (particularly fathers) in arranging marriages for their children.

The Jewish marriage process typically involved several stages: the initial arrangement (shiddukhin), the betrothal (erusin or kiddushin), and the full marriage ceremony (nissuin). The use of ἐκγαμίσκω particularly relates to the first stage where families negotiated and arranged the match. This arrangement was not viewed as an imposition but as a sacred responsibility of parents to secure appropriate matches that would strengthen the community, preserve religious identity, and provide economic stability. The father of the bride traditionally had the responsibility to provide a dowry, while the groom’s family would pay a bride price (mohar), reflecting the serious economic and social dimensions of marriage arrangements.

Theological Significance

The Messiah’s use of ἐκγαμίσκω in the context of comparing temporal life with resurrection life reveals profound theological truths about divine purposes in different ages. By stating that in the resurrection age people “neither marry nor are given in marriage” (οὔτε γαμοῦσιν οὔτε ἐκγαμίσκονται), Yeshua points to a fundamental transformation of human relationships in the age to come. This is not a diminishment of marriage but rather an elevation of all relationships to a new level of spiritual communion.

The contrast highlights יהוה’s (Yahweh’s) design for marriage as specifically for this present age—serving purposes of companionship, procreation, and modeling of covenant faithfulness. In the resurrection, believers will experience perfect communion with God and one another that transcends even the most intimate earthly relationships. This teaching affirms both the goodness of marriage for the present age and the superior glory of resurrection life, where believers will be “like angels” (ἰσάγγελοι) in certain respects—not becoming angels, but sharing in aspects of their deathless nature and undivided devotion to God.

Personal Application

Understanding ἐκγαμίσκω invites us to reevaluate our perspective on both marriage and eternal life. For those who are married, this teaching from Yeshua encourages us to appreciate the sacred but temporary gift of marriage. Our marriages should be lived with an eternal perspective—recognizing that while the specific marriage relationship will not continue in the same form in eternity, the love, growth, and sanctification experienced through marriage contribute to our eternal formation.

For single believers, the Messiah’s teaching provides reassurance that the absence of marriage in this life does not represent any disadvantage in eternity. In fact, as Paul later teaches, singleness can provide unique opportunities for undivided devotion to the Lord (1 Corinthians 7:32-35). Whether married or single, we are called to live with resurrection hope, knowing that our ultimate fulfillment comes not from human relationships—however precious they may be—but from our relationship with יהוה Himself, who designed both marriage and its transcendence.

Related Words

• γαμέω (gameō) [gam-EH-ō] – The more common verb meaning “to marry” or “to take in marriage,” typically used of the man’s action in marriage. This term focuses on the individual decision rather than the family arrangement aspect emphasized by ἐκγαμίσκω. See G1060
• γαμίζω (gamizō) [gam-ID-zō] – Another verb meaning “to give in marriage,” very similar to ἐκγαμίσκω but lacking the ἐκ prefix. This term also emphasizes the parental role in arranging marriages. See G1061
• γάμος (gamos) [GAM-os] – The noun form referring to a “wedding” or “wedding feast,” representing the celebration and ceremony of marriage rather than the arrangement process. See G1062
• μνηστεύω (mnēsteuō) [mnay-STYOO-ō] – Meaning “to betroth” or “to become engaged,” this term refers to the formal betrothal period that preceded the full marriage in Jewish custom. See G3423
• συζεύγνυμι (suzeugnumi) [sood-zyoog-NOO-mee] – Meaning “to yoke together,” this rare term is used by Yeshua when discussing God’s joining of husband and wife, emphasizing the divine involvement in marriage. See G4801

Did you Know?

• Did you know? The Jewish custom of arranged marriages reflected in ἐκγαμίσκω continues in modified forms among some Orthodox Jewish communities today. The modern practice of shidduch (matchmaking) maintains elements of family involvement and community oversight, though typically with more input from the prospective bride and groom than in ancient times. This continuity demonstrates the enduring value placed on family wisdom in marriage decisions within traditional Jewish culture.
• Did you know? The discussion where ἐκγαμίσκω appears represents one of the clearest New Testament teachings about the resurrection from the Messiah Himself. The Sadducees, who denied resurrection, attempted to trap Yeshua with a complex scenario about levirate marriage (yibbum), but His response using this term redirected the conversation to the true nature of resurrection life, simultaneously affirming resurrection against Sadducean denial and correcting popular misconceptions about its nature.
• Did you know? The contrasting of “this age” with “that age” when discussing ἐκγαμίσκω reflects the Jewish concept of “olam hazeh” (this world) and “olam haba” (the world to come). This worldview understood history as divided into distinct ages or epochs, with the messianic age representing a fundamental transformation of reality. By using these concepts familiar to His Jewish audience, Yeshua was positioning His teaching about marriage and resurrection within their existing theological framework while simultaneously challenging and expanding their understanding.

Remember This

ἐκγαμίσκω reminds us that while marriage is a sacred covenant designed by God for this present age, we are ultimately created for an even more glorious communion with יהוה and one another in the resurrection life, where our relationships will transcend even the closest earthly bonds.