Lexical Summary penichros: Poor, needy Original Word: πενιχρός Strong's Exhaustive Concordance poor. Prolongation from the base of penes; necessitous -- poor. see GREEK penes NAS Exhaustive Concordance Word Originfrom the same as penés Definition needy, poor NASB Translation poor (1). Thayer's Greek Lexicon STRONGS NT 3998: πενιχρόςπενιχρός, πενιχρα, πενιχον (from πένομαι, see πένης), needy, poor: Luke 21:2. (Occasionally in Greek authors from Homer, Odyssey 3, 348 down; for עָנִי in Exodus 22:25; for דַּל in Proverbs 29:7.) Topical Lexicon Lexical Scope within ScriptureThe adjective πενιχρός occurs only once in the Greek New Testament, in Luke 21:2, describing the widow whose two small coins so impressed the Lord Jesus. Although rare in the inspired text, the word carries a precise shade of poverty that goes beyond mere lack of resources. It pictures someone whose means are meager enough to leave no margin for comfort, yet who still possesses something to give. This contrasts with the more common πτωχός, which emphasizes utter destitution and dependence upon the charity of others. The Setting of Luke 21:1-4 Luke sets the scene in the temple courts during the final week of the Lord’s earthly ministry. While the wealthy make conspicuous contributions, Jesus singles out “a poor widow” (πενιχράν χήραν) who “put in two small copper coins” (Luke 21:2-3). He then declares, “Truly I tell you, this poor widow has put in more than all the others” (Luke 21:3). Her offering, though negligible by human assessment, is evaluated by Christ according to proportion and motive rather than magnitude. The use of πενιχρός heightens the contrast: she is not simply poor in abstract terms; she is living on the edge of subsistence, yet her devotion moves her to sacrificial generosity. Historical Background of Temple Giving Second Temple Judaism preserved several treasury chests (tradition speaks of thirteen trumpet-shaped receptacles) in the Court of Women. Gifts supported daily sacrifices, maintenance of sacred vessels, and relief for the needy. Widows, lacking legal and economic protection in the ancient Near Eastern world, commonly relied on such benevolence (Exodus 22:22-24; Deuteronomy 24:17-22). The widow in Luke 21 is therefore both a beneficiary of the system and, remarkably, a contributor to it. Her participation underscores that giving is measured not by social standing but by a heart surrendered to God. Theological Emphases Developed by the Passage 1. God’s Omniscient Appraisal The Lord “looked up” (Luke 21:1) and saw what others overlooked. Scripture frequently stresses divine concern for those society deems insignificant (Psalm 68:5; Isaiah 57:15). The solitary occurrence of πενιχρός magnifies that theme: Heaven’s gaze penetrates economic categories and honors genuine faith. 2. Proportionate Stewardship Jesus’ valuation—“more than all the others”—establishes a kingdom metric where percentage outweighs portion (2 Corinthians 8:12). Stewardship is fundamentally relational, rooted in love for God rather than surplus management. 3. The Honor of Self-Sacrifice The widow’s action anticipates the self-giving of Christ himself, who soon will “give His life as a ransom for many” (Matthew 20:28). Her account becomes a living parable that humility and sacrifice mark authentic discipleship. Connections to Old Testament Concerns for the Penichros-Type Poor While πενιχρός does not appear in the Septuagint, its Hebrew parallels (ʿānî, dal, ebyôn) saturate the Law, Prophets, and Writings. These passages call God’s people to protect and uplift those with slender means (Proverbs 31:8-9; Isaiah 10:2). Luke’s presentation of the widow thus aligns with a longstanding biblical ethic: care for the materially vulnerable reveals reverence for Yahweh (Proverbs 14:31). Practical and Pastoral Applications 1. Cultivating a Heart of Whole-Life Offering Ministries are encouraged to emphasize motive over magnitude when teaching about giving. Congregants of limited means should be affirmed that their service and contributions are treasured by God when offered in faith. 2. Guarding Against Showy Philanthropy Jesus’ commendation implicitly rebukes gift-giving that seeks public acclaim (Matthew 6:1-4). Leaders should model discreet and joyful generosity, steering attention to God rather than donors. 3. Prioritizing Care for Vulnerable Believers Churches may establish widow funds (Acts 6:1-6; 1 Timothy 5:3-16) and appoint deacons to ensure equitable distribution of aid. The example of the πενιχρά widow challenges communities to become simultaneously recipients and conduits of grace. 4. Teaching Children and Youth Sunday school curricula can highlight Luke 21:1-4 to instill early habits of cheerful giving, demonstrating that spiritual significance is not bound to age or allowance size. Missional Insight The account speaks powerfully in areas where believers face material scarcity. Mission partners can encourage nascent congregations by pointing to the widow’s commendation: even in contexts devoid of abundance, offerings of worship, time, and resources carry eternal weight. Illustrative Use in Preaching A sermon outline might develop: • Observation: Jesus notices overlooked people (Luke 21:1-2). In homiletical practice, connecting the widow’s gift to Jesus’ self-donation on the cross furnishes both model and motivation for sacrificial living. Conclusion Though Strong’s Greek 3998 surfaces only once, its theological and pastoral resonance reaches far beyond Luke’s narrative moment. By spotlighting a woman of meager means whose heart overflowed with generosity, Scripture invites every believer, regardless of circumstance, into the liberating joy of giving all to the One who gave Himself first. Forms and Transliterations πενηθείς πένηται πενιχραν πενιχράν πενιχρὰν πενιχροίς πενιχρού πενιχρώ πενόμενος πενομένων πενταέτους penichran penichrànLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts |
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