Lexical Summary Galilaios: Galilean Original Word: Γαλιλαῖος Strong's Exhaustive Concordance Galilean, of Galilee. From Galilaia; Galilean or belonging to Galilea -- Galilean, of Galilee. see GREEK Galilaia NAS Exhaustive Concordance Word Originfrom Galilaia Definition Galilean NASB Translation Galilean (4), Galileans (5), Galilee (2). Thayer's Greek Lexicon STRONGS NT 1057: ΓαλιλαῖοςΓαλιλαῖος, Γαλιλαία, Γαλιλαιον, Gallilaean, a native of Galilee: Matthew 26:69; Mark 14:70; Luke 13:1; Luke 22:59; Luke 23:6; John 4:45; Acts 1:11; Acts 2:7; Acts 5:37. Topical Lexicon Geographical and Historical Background Galilee lay north of Samaria and west of the Jordan, comprising fertile plains, rugged hills, and the freshwater Sea of Galilee. Assigned mainly to the tribes of Naphtali and Zebulun, the region experienced centuries of Gentile influx, giving rise to the prophetic term “Galilee of the Gentiles” (Isaiah 9:1). By the first century, Galilee came under Herodian rule yet retained a distinct cultural flavor, marked by rural villages, fishing centers such as Capernaum, and trade routes that exposed its inhabitants to diverse languages and customs. Identity and Daily Life of the Galileans “Galileans” (Greek 1057) simply denotes people whose home was in Galilee, whether rural peasants, craftsmen, fishermen, or itinerant teachers. Josephus, himself a Galilean, records their courage and independence. Their speech betrayed a unique accent that differed from Judean Aramaic (cf. Matthew 26:73; Mark 14:70). Economically, they relied on agriculture, fishing, and small‐scale commerce; religiously, they attended local synagogues, journeyed to Jerusalem for major feasts, and cherished the Hebrew Scriptures. Galilee in the Public Ministry of Jesus Most of Jesus’ formative and ministerial years unfolded in Galilee. Nazareth, Cana, Capernaum, Bethsaida, Chorazin, and Magdala feature prominently in the Gospels. Here He preached the kingdom, healed multitudes, calmed storms, and fed five thousand. The label “Jesus the Galilean” linked Him to prophetic hope, for Isaiah foresaw that “the people walking in darkness have seen a great light” (Isaiah 9:2). Although Judean elites dismissed Galilee as religiously inferior, it became the cradle of Messiah’s revelation. Representative New Testament Occurrences Luke 13:1–2 records Pilate’s slaughter of certain “Galileans,” a stark reminder of political tension. In John 4:45 “the Galileans welcomed Him,” underscoring regional receptivity to Jesus. During the Passion, Pilate inquired, “Is the man a Galilean?” (Luke 23:6). When Peter denied Christ, the bystanders said, “Surely you too are a Galilean, for your accent betrays you” (Matthew 26:73). After the Resurrection, angels addressed the disciples: “Men of Galilee, why do you stand looking into the sky?” (Acts 1:11). At Pentecost, astonished pilgrims exclaimed, “Are not all these who are speaking Galileans?” (Acts 2:7). Gamaliel later referenced Judas the Galilean’s failed revolt (Acts 5:37), contrasting earthly insurrection with the Spirit-empowered mission of the apostles. Perception and Stereotypes In Judean eyes, Galileans appeared unsophisticated, even suspect. Nathaniel’s quip, “Can anything good come out of Nazareth?” (John 1:46), captured prevalent disdain. Yet Scripture repeatedly shows God bypassing Jerusalem’s aristocracy to choose Galilean fishermen, artisans, and women as heralds of salvation. Their accent—so recognizable that it unmasked Peter—became, at Pentecost, a signpost of divine power transcending linguistic barriers. Galileans in the Passion Narrative The trial scenes highlight the political exploitation of Jesus’ Galilean origin. Pilate attempted to shift jurisdiction to Herod Antipas upon learning Jesus was a Galilean (Luke 23:6-7). Meanwhile Peter’s Galilean speech exposed him in Caiaphas’ courtyard, fulfilling Jesus’ prediction of denial. Ironically, the taunt “this Jesus the Galilean” framed the One whose birth in Bethlehem secured genuine Davidic credentials (Micah 5:2; Matthew 2:5-6). Galileans and the Birth of the Church Acts emphasizes that the nuclear group of apostles were Galileans (Acts 1:11). Their regional identity underscores the divine pattern of choosing the weak to shame the strong (1 Corinthians 1:27). On Pentecost, Galilean witnesses proclaimed “the mighty works of God” in languages they had never studied, proving that the gospel transcends cultural confines. Thus, Galilee becomes a narrative bridge: from local fishermen to worldwide heralds. Theological Reflections 1. Divine Initiative: God’s redemptive plan often begins in despised places; Galilee exemplifies this principle. Practical Implications for Believers • God may call His servants from ordinary settings; one’s background never limits kingdom usefulness. Forms and Transliterations Γαλιλαιοι Γαλιλαῖοι Γαλιλαιος Γαλιλαῖος Γαλιλαῖός Γαλιλαιου Γαλιλαίου Γαλιλαιους Γαλιλαίους Γαλιλαιων Γαλιλαίων Galilaioi Galilaîoi Galilaion Galilaiōn Galilaíon Galilaíōn Galilaios Galilaîos Galilaîós Galilaiou Galilaíou Galilaious GalilaíousLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance Matthew 26:69 N-GMSGRK: Ἰησοῦ τοῦ Γαλιλαίου NAS: were with Jesus the Galilean. KJV: with Jesus of Galilee. INT: Jesus the Galilean Mark 14:70 N-NMS Luke 13:1 N-GMP Luke 13:2 N-NMP Luke 13:2 N-AMP Luke 22:59 N-NMS Luke 23:6 N-NMS John 4:45 N-NMP Acts 1:11 N-VMP Acts 2:7 N-NMP Acts 5:37 N-NMS Strong's Greek 1057 |
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