Lexical Summary geuomai: to taste, to experience Original Word: γεύομαι Strong's Exhaustive Concordance eat, taste. A primary verb; to taste; by implication, to eat; figuratively, to experience (good or ill) -- eat, taste. NAS Exhaustive Concordance Word Origina prim. verb Definition to taste, eat NASB Translation eat (1), eaten (1), taste (8), tasted (4), tasting (1). Thayer's Greek Lexicon STRONGS NT 1089: γεύωγεύω: (cf. Latingusto, German kosten; Curtius, § 131); to cause to taste, to give one a taste of, τινα (Genesis 25:30). In the N. T. only the middle γεύομαι: future γεύσομαι; 1 aorist ἐγευσάμην; 1. to taste, try the flavor of: Matthew 27:34; contrary to better Greek usage (cf. Winers Grammar, § 30, 7 c. (and p. 36; Anthol. Pal. 6, 120)) with the accusative of the object: John 2:9. 2. to taste, i. e. perceive the flavor of, partake of, enjoy: τίνος, Luke 14:24 (γεύσεται μου τοῦ δείπνου, i. e. shall partake of my banquet); hence, as in Greek writings from Homer down, equivalent to to feel, make trial of, experience: τίνος, Hebrews 6:4; ῤῆμα Θεοῦ, Hebrews 6:5, (τῆς γνώσεως, Clement of Rome, 1 Cor. 36, 2 [ET]). as in Chaldean, Syriac, and rabbinical writers, γεύεσθαι τοῦ θανάτου (Winer's Grammar, 33 (32)): Matthew 16:28; Mark 9:1; Luke 9:27; John 8:52; Hebrews 2:9; (cf. Wetstein on Matthew, the passage cited; Meyer on John, the passage cited; Bleek, Lünem., Alford on Hebrews, the passage cited), followed by ὅτι: 1 Peter 2:3 (Psalm 33:9 3. to take food, eat: absolutely, Acts 10:10; Acts 20:11; cf. Kypke, Observations, ii., p. 47; to take nourishment, eat — (but substantially as above), with the genitive μηδενός, Acts 23:14; with the ellipsis of a genitive denoting unlawful food, Colossians 2:21. The verb occurs fifteen times, spanning Gospel narratives, Acts, Pauline correspondence, General Epistles, and Hebrews. Roughly half the occurrences describe a physical act of eating or drinking, while the remainder convey the deeper idea of personal participation in a spiritual reality—whether grace, judgment, or eschatological promise. The distribution itself signals the Holy Spirit’s deliberate use of a single everyday action to illustrate the breadth of redemptive experience. Literal Acts of Eating and Drinking John 2:9, Matthew 27:34, Acts 10:10, Acts 20:11, and Luke 14:24 place the verb in ordinary meal settings. At Cana the steward “tasted the water that had been turned into wine” (John 2:9), highlighting the first sign of Jesus’ creative authority. At Golgotha the Lord “after tasting it, refused to drink it” (Matthew 27:34), a sober picture of His voluntary endurance of undiluted suffering. Paul’s midnight meal in Troas (Acts 20:11) demonstrates pastoral resilience: after raising Eutychus he briefly refreshes himself so the exhortation may continue “until dawn.” These scenes remind believers that daily sustenance, miraculous abundance, and even self-denial are all venues for divine purpose. Experiencing the Goodness of God 1 Peter 2:3 applies Psalm 34:8 to newborn believers: “if indeed you have tasted that the Lord is good.” Salvation is more than intellectual assent; it is a sensed reality that whets the appetite for ongoing growth. Hebrews 6:4-5 intensifies this thought, describing those who have “tasted the heavenly gift… the goodness of the word of God and the powers of the coming age.” The author assumes that genuine conversion brings perceptible communion with Christ, the Spirit, Scripture, and eschatological power. Pastoral ministry must therefore aim beyond mere information, leading saints into real, obedient enjoyment of God. Warnings Against Superficial Religion Hebrews 6 attaches a grave caution: such tasting, if later repudiated, leaves no further remedy. Colossians 2:21 quotes ascetic slogans—“Do not handle, do not taste, do not touch!”—exposing man-made prohibitions that masquerade as holiness. Faithful teaching must distinguish true experiential grace from empty rule-keeping, lest congregations mistake external restraint for inward renewal. Tasting Death—Judgment and Redemption Three clusters revolve around “tasting death.” Eschatological Banquet and Exclusion Luke 14:24 warns, “not one of those men who were invited will taste my banquet.” Refusal of grace now leads to exclusion from the Messianic feast later. Evangelism must therefore press the urgency of responding to God’s invitation. Historical Reception in the Church Early Christian writers seized the metaphor to describe the Lord’s Supper as well as Scripture reading. Irenaeus argued that in Communion the believer “tastes” the reality of salvation accomplished in the cross-resurrection event. Medieval commentators contrasted the false asceticism of Colossians 2 with the joyful liberty of gospel “tasting.” Reformers underscored Hebrews 6 to defend the perseverance of the saints, distinguishing true savoring of Christ from temporary impressions. Practical Ministry Implications 1. Encourage congregants to cultivate daily, sensible fellowship with Christ through Word and prayer, echoing 1 Peter 2:3. Summary Whether portraying the steward at Cana, the crucified Savior, the hungry apostle, or the believer approaching the heavenly banquet, the New Testament consistently employs this verb to connect bodily sensation with spiritual reality. It invites every reader to move from observation to participation—personally to taste, and thereby to know, that the Lord is indeed good. Englishman's Concordance Matthew 16:28 V-ASM-3PGRK: οὐ μὴ γεύσωνται θανάτου ἕως NAS: here who will not taste death until KJV: shall not taste of death, till INT: no not shall taste of death until Matthew 27:34 V-APM-NMS Mark 9:1 V-ASM-3P Luke 9:27 V-ASM-3P Luke 14:24 V-FIM-3S John 2:9 V-AIM-3S John 8:52 V-ASM-3S Acts 10:10 V-ANM Acts 20:11 V-APM-NMS Acts 23:14 V-ANM Colossians 2:21 V-ASM-2S Hebrews 2:9 V-ASM-3S Hebrews 6:4 V-APM-AMP Hebrews 6:5 V-APM-AMP 1 Peter 2:3 V-AIM-2P Strong's Greek 1089 |
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