### Core Meaning & Semantic Range
The Greek verb γαμίσκω (gamískō), Strong's number `{{G1061}}`, derives from the noun γάμος (gamos), meaning "marriage" or "wedding." Unlike γαμέω (gameō) `{{G1060}}`, which signifies "to marry" (i.e., to take a spouse for oneself), γαμίσκω is a causative verb. Its core meaning is "to cause to marry," specifically "to give in marriage." The base definition clarifies this further: "to espouse (a daughter to a husband)." This highlights the active role of a third party, typically a parent or guardian, in facilitating or arranging a marital union for another person. The semantic range is thus quite narrow, focusing on the act of bestowing someone in marriage, reflecting the common societal practice in the ancient world where parents held significant authority over their children's marital destinies.
### Biblical Occurrences & Contextual Analysis
The term γαμίσκω appears a handful of times in the New Testament, primarily in the Synoptic Gospels and once in a Pauline epistle. Its usage consistently reflects the causative meaning:
* **Eschatological Warnings:** In the Olivet Discourse, Jesus uses γαμίσκω to describe the mundane activities that consumed people before the Flood, serving as a parallel to the unexpected coming of the Son of Man:
* "For as in the days that were before the flood they were eating and drinking, marrying and *giving in marriage*, until the day that Noah entered into the ark," [[Matthew 24:38]].
* "They did eat, they drank, they married wives, they were *given in marriage*, until the day that Noah entered into the ark, and the flood came, and destroyed them all," [[Luke 17:27]].
In these contexts, γαμίσκω (often in the passive voice, "were given in marriage") is paired with γαμέω ("marrying"). This pairing emphasizes the full spectrum of ordinary life, including both the act of marrying oneself and being given in marriage by others, highlighting a preoccupation with worldly affairs that diverted attention from divine warnings.
* **Nature of the Resurrection:** Jesus employs γαμίσκω when refuting the Sadducees' question about marriage in the resurrection:
* "For when they shall rise from the dead, they neither marry, nor *are given in marriage*; but are as the angels which are in heaven," [[Mark 12:25]].
* "But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor *are given in marriage*," [[Luke 20:35]].
Here, the passive form "are given in marriage" again appears alongside "marry." Jesus teaches that the institution of marriage, with its earthly functions of procreation and social structuring, will not exist in the resurrected state. Believers will exist in a transformed, spiritual reality, likened to angels.
* **Christian Ethics on Marriage:** Paul uses γαμίσκω in his discussion about marriage and celibacy:
* "So then he that *giveth his virgin in marriage* doeth well; but he that *giveth her not in marriage* doeth better," [[1 Corinthians 7:38]].
In this verse, Paul uses the active voice, referring to a parent or guardian's decision regarding a daughter's marriage. This passage reflects the practical and ethical considerations within the early Christian community. Paul affirms that giving a daughter in marriage is "well" (καλῶς ποιέω), but suggests that refraining from doing so (i.e., allowing her to remain celibate) can be "better" (κρεῖσσον ποιέω) in terms of undivided devotion to the Lord. This is not a condemnation of marriage but an elevation of focused spiritual service.
Across these contexts, γαμίσκω consistently points to the act of facilitating marriage for another, embedded within discussions of eschatological urgency, the nature of eternal life, and practical Christian living.
### Related Words & Concepts
The study of γαμίσκω is enriched by understanding its lexical and conceptual relatives:
* **γάμος (gamos) `{{G1062}}`**: The root noun meaning "marriage," "wedding," or "wedding feast." γαμίσκω directly derives from this, emphasizing the specific action related to the institution of marriage.
* **γαμέω (gameō) `{{G1060}}`**: The more common verb meaning "to marry" (oneself). The distinction between γαμέω (the act of marrying) and γαμίσκω (the act of giving in marriage) is crucial for precise interpretation of passages where both appear, such as the Synoptic Gospels.
* **ἔκγαμίζω (ekgamizō) `{{G1627}}`**: A less common but closely related verb, also meaning "to give in marriage." In some textual traditions, it appears as a variant for γαμίσκω, indicating their semantic proximity.
* **Nuptial Customs**: The word inherently points to the ancient societal practice of arranged marriages or the significant role of parental consent and involvement in the marriage process. This contrasts with modern Western concepts of individual choice in marriage.
* **Covenant**: While γαμίσκω describes the *act* of facilitating a marriage, the underlying biblical concept of marriage is often presented as a sacred covenant (e.g., [[Malachi 2:14]]). The human action of "giving in marriage" is thus set within a divine framework for human relationships.
* **Family Authority**: The term reflects the patriarchal family structures common in the biblical world, where fathers or male guardians held authority over their daughters' marital futures.
### Theological Significance
The theological significance of γαμίσκω extends beyond its literal meaning, touching upon profound biblical themes:
* **Eschatological Preparedness**: In the context of the Flood narrative ([[Matthew 24:38]], [[Luke 17:27]]), the act of "giving in marriage" symbolizes the normal, earthly preoccupations that can blind humanity to impending divine judgment. It is not that marriage itself is sinful, but the single-minded focus on earthly life, to the exclusion of spiritual vigilance and heed to God's warnings, is presented as a characteristic of those unprepared for the Lord's return. This underscores the call to spiritual alertness and discernment in every age.
* **The Transformed Reality of the Resurrection**: Jesus' teaching that in the resurrection, people "neither marry nor are given in marriage" ([[Mark 12:25]], [[Luke 20:35]]) offers a glimpse into the nature of the eternal state. It indicates that the earthly institution of marriage, with its procreative and social functions, is temporal and will be transcended in the perfected reality of the new heavens and new earth. This elevates the spiritual relationship with God and the communion of saints above the earthly bonds, pointing to a transformed existence where believers will be like angels, reflecting a pure and unburdened devotion.
* **Discipleship and Devotion**: Paul's advice in [[1 Corinthians 7:38]] concerning "giving in marriage" reveals a nuanced theological perspective on Christian living. While marriage is honorable and good, Paul suggests that for some, particularly virgins, remaining unmarried or not being given in marriage can facilitate a greater, undivided devotion to the Lord. This highlights the principle of spiritual freedom and the prioritization of kingdom service, allowing individuals to choose paths that best enable them to serve God without the added cares of family life. It underscores that ultimate fulfillment is found in Christ, not solely in earthly relationships.
### Summary
γαμίσκω (`{{G1061}}`) is a Greek verb meaning "to give in marriage," typically referring to the act of a parent or guardian espousing a daughter. Its limited but significant occurrences in the New Testament provide rich theological insights. In the Synoptic Gospels, it is used in eschatological warnings to describe the mundane human activities that characterize life before divine judgment, emphasizing the need for spiritual vigilance ([[Matthew 24:38]], [[Luke 17:27]]). It also appears in Jesus' teaching on the resurrection, signifying that earthly institutions like marriage will be transcended in the transformed, spiritual reality of the age to come ([[Mark 12:25]], [[Luke 20:35]]). Finally, in Paul's ethical instruction, γαμίσκω informs discussions on Christian marriage and celibacy, suggesting that while giving in marriage is good, forgoing it can be "better" for focused devotion to the Lord ([[1 Corinthians 7:38]]). The word thus illuminates ancient social customs while contributing to profound biblical teachings on the end times, the nature of eternal life, and the principles of Christian discipleship.
TRV