### Core Meaning & Semantic Range
The Greek verb ἀπονέμω (aponémō, `{{G632}}`) is a compound word derived from the preposition ἀπό (apo, `{{G575}}`), meaning "from" or "away from," and the root of νέμω (nemō), which relates to distribution or apportionment, akin to νόμος (nomos, `{{G3551}}`, "law" or "custom"). The combination suggests a giving *out* or *away* according to a rule, custom, or proper share. Its core meaning thus encompasses the concepts of "to apportion," "to assign," or "to bestow." It implies a deliberate, ordered, and often rightful distribution, rather than a mere spontaneous act of giving. The act of "bestowing" carries a nuance of granting something due or merited, often with respect or honor.
### Biblical Occurrences & Contextual Analysis
The verb ἀπονέμω (aponémō, `{{G632}}`) appears only once in the New Testament, in the Epistle of 1 Peter. This singular occurrence, however, is highly significant and provides rich contextual insight into its specific usage:
* **[[1 Peter 3:7]]**: "Husbands, likewise, dwell with them with understanding, giving honor to the wife, as to the weaker vessel, and as being heirs together of the grace of life, that your prayers may not be hindered."
* Here, husbands are commanded to "give honor" (ἀπονέμοντες τιμὴν) to their wives. The use of ἀπονέμω is crucial. It is not simply a suggestion to be polite or occasionally thoughtful. Rather, it denotes a deliberate, consistent, and rightful apportionment of honor. This is an active, ongoing duty to bestow dignity and respect upon one's spouse.
* The context emphasizes the *reason* for this bestowal of honor: the wife is described as "the weaker vessel" (likely referring to physical strength, not spiritual or intellectual capacity) and, more importantly, "as being heirs together of the grace of life." This co-heirship in Christ elevates the command from a mere social custom to a theological imperative. The honor is due not only because of her inherent worth as a person but also because of her exalted status as a co-recipient of God's saving grace.
* The consequence of neglecting this command—"that your prayers may not be hindered"—underscores the spiritual gravity of fulfilling this marital duty. Proper relational order, including the rightful apportionment of honor, is intrinsically linked to one's communion with God.
### Related Words & Concepts
* **ἀπό (apo, `{{G575}}`)**: The preposition "from" or "away from," indicating the source or direction of the giving.
* **νόμος (nomos, `{{G3551}}`)**: "Law," "custom," or "principle." The root suggests that the apportionment is not arbitrary but follows a certain order or rule.
* **δίδωμι (didōmi, `{{G1325}}`)**: A general word for "to give." While ἀπονέμω is a form of giving, it is more specific, implying a structured or rightful distribution, unlike the broader sense of δίδωμι.
* **χαρίζομαι (charizomai, `{{G5483}}`)**: "To give freely," "to graciously bestow." While both ἀπονέμω and χαρίζομαι involve bestowal, the former emphasizes a structured or due apportionment, while the latter highlights grace and freeness.
* **τιμή (timē, `{{G5092}}`)**: "Honor," "value," "dignity." This is the object of the verb ἀπονέμω in [[1 Peter 3:7]], emphasizing the specific nature of what is to be apportioned.
* **Concepts**: Stewardship, rightful distribution, mutual respect, marital duties, divine order in relationships, co-heirship in Christ.
### Theological Significance
The singular use of ἀπονέμω (aponémō, `{{G632}}`) in [[1 Peter 3:7]] carries profound theological weight, particularly concerning Christian marriage and relational ethics.
1. **Divine Order in Marriage**: The command to "apportion honor" reveals God's design for marital relationships. It is not left to human whim or cultural norms but is a divinely mandated act of recognition and respect. The word emphasizes that honor is not merely earned but is to be actively and consistently bestowed as a duty within the covenant of marriage.
2. **Equality in Christ, Distinction in Role**: While the passage acknowledges a functional distinction ("weaker vessel"), it immediately balances this with the profound spiritual equality of co-heirship in "the grace of life." The honor is not given *despite* perceived differences but *because* of their shared inheritance in Christ. This underscores the New Testament's radical elevation of women within marriage, demanding a thoughtful and deliberate respect that transcends cultural conventions.
3. **Holistic Spirituality**: The direct link between the husband's proper apportionment of honor and the unhindered nature of his prayers highlights the integrated nature of Christian life. Personal piety and communion with God are inseparable from one's conduct in relationships, especially within the sacred bond of marriage. Disrespect or neglect in this area can create spiritual blockages.
4. **Imitation of God's Bestowal**: Just as God graciously "bestows" grace and life upon His children, so too are believers called to "bestow" honor and dignity upon one another, especially within the closest human relationships. This reflects a divine pattern of ordered and purposeful giving.
### Summary
The Greek verb ἀπονέμω (aponémō, `{{G632}}`) signifies a deliberate, ordered, and often rightful apportionment or bestowal. Though it appears only once in the New Testament, its singular use in [[1 Peter 3:7]] is profoundly impactful. There, it commands husbands to "give honor" to their wives, implying a conscious and consistent act of bestowing dignity and respect. This command is rooted in the wife's status as a co-heir of God's grace and is vital for the spiritual well-being of the marriage, directly impacting the effectiveness of prayer. The word thus encapsulates a crucial aspect of Christian relational ethics: the intentional, divinely mandated distribution of honor within the sacred bond of marriage, reflecting God's own orderly and gracious economy.
TRV