### Core Meaning & Semantic Range
The Greek word χρυσοδακτύλιος (chrysodaktýlios, `{{G5554}}`) is a compound adjective derived from two distinct lexical roots: χρυσός (chrysos, `{{G5557}}`), meaning "gold," and δακτύλιος (dactylios, `{{G1146}}`), meaning "a ring for the finger" or "a signet ring." Etymologically, therefore, χρυσοδακτύλιος signifies "gold-ringed" or, more specifically, "wearing a gold ring." The term describes a person adorned with such jewelry, which in the ancient world was a clear indicator of wealth, social status, and often, authority. The semantic range of the word is narrow, focusing precisely on this outward manifestation of material prosperity. It does not inherently carry moral connotations but serves as a descriptive marker of a particular social standing, which then becomes significant in the context of its biblical usage.
### Biblical Occurrences & Contextual Analysis
The word χρυσοδακτύλιος (chrysodaktýlios, `{{G5554}}`) appears only once in the entire New Testament, specifically in the Epistle of James:
* [[James 2:2]]: "For if a man wearing a gold ring, in splendid clothing, comes into your assembly, and also a poor man in shabby clothing comes in..."
In this singular occurrence, James employs the term to vividly illustrate a scenario within the early Christian community. He presents a stark contrast between two individuals entering the assembly: one, the "gold-ringed man" (ὁ χρυσοδακτύλιος ἀνήρ), further described as wearing "splendid clothing" (ἐν ἐσθῆτι λαμπρᾷ), and the other, a "poor man" (πτωχὸς, `{{G4434}}`) in "shabby clothing" (ἐν ῥυπαρᾷ ἐσθῆτι). The "gold-ringed" description immediately conjures an image of affluence and social prominence. The context of [[James 2:1-4]] reveals that the church members were showing favoritism (προσωπολημψία, `{{G4382}}`) towards the wealthy individual, offering him a place of honor, while relegating the poor man to an inferior position or no seat at all. The gold ring, therefore, functions as a powerful visual cue, symbolizing the outward appearance of worldly status that was wrongly influencing the community's judgment and practice.
### Related Words & Concepts
The study of χρυσοδακτύλιος (chrysodaktýlios, `{{G5554}}`) is enriched by examining its constituent parts and related concepts:
* **χρυσός (chrysos, `{{G5557}}`):** This noun for "gold" is fundamental to the meaning of χρυσοδακτύλιος. It represents material wealth, preciousness, and often, worldly value. Its presence in the compound word emphasizes the costly nature of the ring.
* **δακτύλιος (dactylios, `{{G1146}}`):** The noun for "ring," specifically a finger ring. Rings in the ancient world were not merely decorative; they could signify authority (e.g., a signet ring like Pharaoh gave Joseph, [[Genesis 41:42]]), covenants, or marital status. Here, it primarily denotes wealth.
* **πλουσιος (plousios, `{{G4145}}`):** "Rich" or "wealthy." This is the broader category to which the "gold-ringed man" belongs, contrasting with πτωχός (ptochos, `{{G4434}}`), "poor."
* **ἐσθῆτι λαμπρᾷ (esthēti lamprā):** "Splendid clothing." This phrase, used in conjunction with χρυσοδακτύλιος in [[James 2:2]], further underscores the outward display of wealth and status.
* **προσωπολημψία (prosopolempsia, `{{G4382}}`):** "Partiality" or "showing favoritism." This is the core sin James condemns, for which the "gold-ringed man" serves as the prime example. The word highlights judgment based on outward appearance rather than intrinsic worth or spiritual standing.
* **Concepts of Wealth and Poverty:** The passage in James is a profound commentary on the church's attitude towards material possessions and social stratification, echoing Old Testament prophetic critiques of injustice and partiality towards the poor.
### Theological Significance
The singular appearance of χρυσοδακτύλιος (chrysodaktýlios, `{{G5554}}`) in [[James 2:2]] carries significant theological weight within the broader message of the Epistle of James. It serves as a concrete illustration of "respect of persons" (προσωπολημψία, `{{G4382}}`), which James unequivocally declares to be sin ([[James 2:9]]).
1. **Challenge to Worldly Values:** The "gold-ringed man" represents the allure of worldly status and wealth, which, when honored above spiritual character or human dignity, corrupts the very essence of Christian community. James implicitly challenges the church to reject the world's value system, where wealth confers honor, and instead embrace God's perspective, which often chooses the "poor in the world to be rich in faith and heirs of the kingdom" ([[James 2:5]]).
2. **Impartiality as a Mark of True Faith:** The passage underscores that genuine faith, active in love, must be impartial. To show favoritism based on external indicators like gold rings or fine clothing is a direct violation of the "royal law" to "love your neighbor as yourself" ([[James 2:8]]). It demonstrates a failure to see others as God sees them—created in His image and equally deserving of respect and love, regardless of their socio-economic standing.
3. **The Nature of Christian Assembly:** The scenario described by James highlights the sacred nature of the Christian gathering. It is a place where worldly distinctions should dissolve, and all are united in Christ. Discriminatory practices based on wealth fundamentally contradict the Gospel message of radical equality and unity in Christ, where there is "neither Jew nor Greek, neither slave nor free, neither male nor female" ([[Galatians 3:28]]).
4. **Practical Righteousness:** James's use of this vivid example reinforces his emphasis on practical righteousness as evidence of true faith. The way believers treat the wealthy versus the poor is a tangible manifestation of whether their faith is living or dead.
### Summary
The Greek word χρυσοδακτύλιος (chrysodaktýlios, `{{G5554}}`) literally means "gold-ringed" and describes a person adorned with gold finger rings, signifying wealth and high social status. Its sole biblical occurrence in [[James 2:2]] serves as a potent illustrative example within James's condemnation of partiality and favoritism within the Christian assembly. The "gold-ringed man" stands in stark contrast to the poor man, highlighting the temptation to judge and honor individuals based on outward, worldly appearances rather than spiritual worth or the demands of impartial love. Theologically, this word underscores the Epistle of James's call for a practical faith that rejects worldly values, embraces radical impartiality, and demonstrates genuine, unbiased love for all, reflecting God's own character and challenging the church to embody true equality in Christ.
TRV