Lexical Summary theos: God, god Original Word: θεός Strong's Exhaustive Concordance the supreme Divinity, God, godly. Of uncertain affinity; a deity, especially (with ho) the supreme Divinity; figuratively, a magistrate; by Hebraism, very -- X exceeding, God, god(-ly, -ward). see GREEK ho HELPS Word-studies 2316 theós (of unknown origin) – properly, God, the Creator and owner of all things (Jn 1:3; Gen 1 - 3). NAS Exhaustive Concordance Word Originof uncertain origin Definition God, a god NASB Translation divinely (1), God (1267), god (6), God's (27), God-fearing (1), godly (2), godly* (1), gods (8), Lord (1). Thayer's Greek Lexicon STRONGS NT 2316: ΘεόςΘεός, Θεοῦ, ὁ and ἡ, vocative θῇ, once in the N. T., Matthew 27:46; besides in Deuteronomy 3:24; Judges 16:28; Judges 21:3; (2 Samuel 7:25; Isaiah 38:20); Sir. 23:4; Wis. 9:1; 3Macc. 6:3; 4 Macc. 6:27; Act. Thom. 44f, 57; Eus. h. e. 2, 23, 16; (5, 20, 7; vit. Const. 2, 55, 1. 59); cf. Winers Grammar, § 8, 2 c.; (Buttmann, 12 (11)); ((on the eight or more proposed derivations see Vanicek, p. 386, who follows Curtius, (after Döderlein), p. 513ff in connecting it with a root meaning to supplicate, implore; hence, the implored; per contra cf. Max Müller, Chips etc. 4:227f; Liddell and Scott, under the word, at the end)); (from Homer down); the Sept. for אֵל, אֶלֹהִים and יְהוָה; a god, a goddess; 1. a general appellation of deities or divinities: Acts 28:6; 1 Corinthians 8:4; 2 Thessalonians 2:4; once ἡ Θεός, Acts 19:37 G L T Tr WH; Θεοῦ φωνή καί οὐκ ἀνθρώπου, Acts 12:22; ἄνθρωπος ὤν ποιεῖς σεαυτόν Θεόν, John 10:33; plural, of the gods of the Gentiles: Acts 14:11; Acts 19:26; λεγόμενοι θεοί, 1 Corinthians 8:5a; οἱ φύσει μή ὄντες θεοί, Galatians 4:8; τοῦ Θεοῦ Ρ᾽εφαν (which see), Acts 7:43; of angels: εἰσί θεοί πολλοί, 1 Corinthians 8:5b (on which cf. Philo de somn. i. § 39 ὁ μέν ἀλήθεια Θεός εἰς ἐστιν, οἱ δ' ἐν καταχρησει λεγόμενοι πλείους). (On the use of the singular Θεός (and Latindeus) as a generic term by (later) heathen writers, see Norton, Genuineness of the Gospels, 2nd edition iii. addit. note D; cf. Dr. Ezra Abbot in Chris. Exam. for Nov. 1848, p. 389ff; Huidekoper, Judaism at Rome, chapter i. § ii.; see Bib. Sacr. for July 1856, p. 666f, and for addit. examples Nagelsbach, Homer. Theol., p. 129; also his Nachhomerische Theol., p. 139f; Stephanus' Thesaurus, under the word; and references (by Prof. Abbot) in the Journal of the Society for Biblical Literature and Exegesis, i., p. 120 note.) 2. Whether Christ is called God must be determined from John 1:1; John 20:28; 1 John 5:20; Romans 9:5; Titus 2:13; Hebrews 1:8f, etc.; the matter is still in dispute among theologians cf. Grimm, Institutio theologiae dogmaticae, edition 2, p. 228ff (and the discussion (on Romans 9:5) by Professors Dwight and Abbot in the Journal of the Society for Biblical Literature, etc. as above, especially, pp. 42ff, 113ff). 3. spoken of the only and true God: with the article, Matthew 3:9; Mark 13:19; Luke 2:13; Acts 2:11, and very often; with prepositions: ἐκ τοῦ Θεοῦ, John 8:42, 47 and often in John's writings; ὑπό τοῦ Θεοῦ Luke 1:26 (T Tr WH ἀπό); Acts 26:6; παρά τοῦ Θεοῦ, John 8:40; John 9:16 (L T Tr WH here omit the article); παρά τῷ Θεοῦ, Romans 2:13 (Tr text omits, and L WH Tr marginal reading brackets the article); d. Brief a. d. Galat., p. 10ff ὁ Θεός with the genitive of the thing of which God is the author (cf. Winer's Grammar, § 30, 1): τῆς ὑπομονῆς καί τῆς παρακλήσεως, Romans 15:5; τῆς ἐπλιδος, Romans 15:13; τῆς εἰρήνης, Romans 15:33; 1 Thessalonians 5:23; τῆς παρακλήσεως, 2 Corinthians 1:3. τά τοῦ Θεοῦ, the things of God, i. e. α. his counsels, 1 Corinthians 2:1 L β. his interests, Matthew 16:23; Mark 8:33. γ. things due to God, Matthew 22:21; Mark 12:17; Luke 20:25. τά πρός τόν Θεόν, things respecting, pertaining to, God — contextually equivalent to the sacrificial business of the priest, Romans 15:17; Hebrews 2:17; Hebrews 5:1; cf. Xenophon, rep. Lac. 13, 11; Fritzsche on Romans, iii., p. 262f Nom. ὁ Θεός for the vocative: Mark 15:34; Luke 18:11, 13; John 20:28; Acts 4:24 (R G; Hebrews 1:8 ?); 4. Θεός is used of whatever can in any respect be likened to God, or resembles him in any way: Hebraistically, equivalent to God's representative or vicegerent, of magistrates and judges, John 10:34f after Psalm 81:6 θεός appears 1 327 times across the New Testament, saturating every major literary type—Gospels, Acts, Epistles, Apocalypse. The word is used (1) absolutely for the living God, (2) for the Father with personal pronouns or relational terms, (3) of the Son in climactic confessions and applied Old Testament texts, (4) of the Holy Spirit in Trinitarian contexts, and (5) in the plural or with qualifiers for false deities. The writers consistently present one divine being who is personal, self-revealing, covenant-keeping, sovereign, righteous, loving, and worthy of exclusive worship. Revelation of the One True God Jesus affirms the unity of God: “Hear, O Israel, the Lord our God, the Lord is One” (Mark 12:29). Paul proclaims “there is but one God” over against “so-called gods” (1 Corinthians 8:4–6). John sets God in absolute contrast to idols: “We know that we are of God, and that the whole world is under the power of the evil one” (1 John 5:19–20). Throughout, θεός is never an abstract force but the covenant Lord who speaks, acts, loves, disciplines, and redeems. Personal Distinctions within the Godhead 1. Father: the dominant referent—“I ascend to My Father and your Father, to My God and your God” (John 20:17). The New Testament therefore speaks monotheistically while differentiating persons, laying the groundwork for the doctrine of the Trinity. Divine Attributes Highlighted • Holiness: “God is light, and in Him there is no darkness at all” (1 John 1:5). Works of God Creation (Romans 1:20; Hebrews 11:3), Providence (Matthew 6:30–33), Election (Ephesians 1:3–5), Incarnation (Galatians 4:4), Atonement (2 Corinthians 5:18–19), Regeneration (John 1:12–13), Sanctification (1 Thessalonians 5:23), Empowerment for ministry (1 Peter 4:11), Judgment and Renewal of all things (Revelation 21:3–5). θεός in Christological Confessions Key passages bear direct witness to the deity of Christ—John 1:1; 1:18; 20:28; Romans 9:5; Titus 2:13; Hebrews 1:8–9; 2 Peter 1:1. These texts employ θεός without reservation for the Son, demonstrating apostolic faith that Jesus shares fully in the divine identity while remaining distinct from the Father. God in Redemptive History Matthew introduces Jesus as “Immanuel, which means ‘God with us’” (Matthew 1:23). Acts recounts God’s saving actions in Christ and by the Spirit (Acts 2:22–24, 32 – 33). Paul situates believers within the Abrahamic promise: “The Scripture foresaw that God would justify the Gentiles by faith” (Galatians 3:8). Revelation culminates: “The dwelling place of God is with man” (Revelation 21:3). Worship and Devotion Jesus commands exclusive allegiance: “Worship the Lord your God, and serve Him only” (Matthew 4:10). True worship is in spirit and truth (John 4:24). The church gathers “praising God” (Acts 2:47) and offering “a sacrifice of praise—the fruit of lips that confess His name” (Hebrews 13:15). Ethical and Pastoral Implications Fear of God anchors moral exhortation (1 Peter 1:17). Believers are “imitators of God” in love (Ephesians 5:1–2). The presence of God motivates purity (1 Corinthians 6:19–20) and perseverance under trial (1 Peter 4:19). Ministry derives its power from God, not human wisdom (1 Corinthians 2:5; 2 Corinthians 4:7). Eschatological Hope God will judge the secrets of men (Romans 2:16), raise the dead (1 Corinthians 6:14), and dwell eternally with His people: “They will be His people, and God Himself will be with them as their God” (Revelation 21:3). Contrast with Idolatry Plural θεοί designates false deities (Acts 14:11; 1 Corinthians 8:5). Scripture mocks lifeless idols (Acts 19:26) and calls believers to flee them (1 John 5:21). The living God stands alone as Creator and Redeemer (Revelation 14:7). Formulaic Uses in Greetings and Doxologies Apostolic letters open with “Grace to you and peace from God our Father and the Lord Jesus Christ” (Romans 1:7; Philippians 1:2) and close with doxologies such as “To our God and Father be glory forever and ever” (Philippians 4:20). These formulas reinforce God’s centrality and the mediatorial role of Christ. Historical Reception Early creeds echo New Testament usage—confessing one God in three persons and affirming Jesus Christ as “true God from true God.” Patristic exegesis of key θεός passages fueled debates leading to the Nicene formulation, while maintaining continuity with apostolic proclamation. Key Passages for Further Study Matthew 22:37; John 1:1; John 3:16–17; Acts 17:24–31; Romans 3:21–26; 1 Corinthians 8:4–6; 2 Corinthians 5:18–21; Ephesians 2:4–10; Philippians 2:6–11; Colossians 1:15–20; Hebrews 1:1–4; 1 Peter 4:11; 1 John 4:8–16; Revelation 21:3–8. Theological and Ministry Significance The New Testament proclamation of θεός shapes preaching (declaring God’s holiness and grace), discipleship (forming God-centered identity), worship (directed to the Father through the Son by the Spirit), and mission (calling all nations to repent and believe). Understanding θεός thus remains foundational for faithful doctrine, pastoral care, and gospel proclamation. Englishman's Concordance Matthew 1:23 N-NMSGRK: ἡμῶν ὁ θεός NAS: translated means, GOD WITH US. KJV: being interpreted is, God with us. INT: us God Matthew 3:9 N-NMS Matthew 3:16 N-GMS Matthew 4:3 N-GMS Matthew 4:4 N-GMS Matthew 4:6 N-GMS Matthew 4:7 N-AMS Matthew 4:10 N-AMS Matthew 5:8 N-AMS Matthew 5:9 N-GMS Matthew 5:34 N-GMS Matthew 6:8 N-NMS Matthew 6:24 N-DMS Matthew 6:30 N-NMS Matthew 6:33 Noun-GMS Matthew 8:29 N-GMS Matthew 9:8 N-AMS Matthew 12:4 N-GMS Matthew 12:28 N-GMS Matthew 12:28 N-GMS Matthew 14:33 N-GMS Matthew 15:3 N-GMS Matthew 15:4 N-NMS Matthew 15:6 N-GMS Matthew 15:31 N-AMS Strong's Greek 2316 |
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