Lexical Summary theló: To will, to wish, to desire, to intend Original Word: θέλω Strong's Exhaustive Concordance desire, be disposed toward, intendThel'-o or thel'-o or in certain tenses theleo thel-eh'-o, and etheleo eth-el-eh'-o, which are otherwise obsolete; apparently strengthened from the alternate form of haireomai; to determine (as an active option from subjective impulse; whereas boulomai properly denotes rather a passive acquiescence in objective considerations), i.e. Choose or prefer (literally or figuratively); by implication, to wish, i.e. Be inclined to (sometimes adverbially, gladly); impersonally for the future tense, to be about to; by Hebraism, to delight in -- desire, be disposed (forward), intend, list, love, mean, please, have rather, (be) will (have, -ling, - ling(-ly)). see GREEK haireomai see GREEK boulomai HELPS Word-studies Cognate: 2309 thélō (a primitive verb, NAS dictionary) – to desire (wish, will), wanting what is best (optimal) because someone is ready and willing to act. 2309 /thélō ("to desire, wish") is commonly used of the Lord extending His "best-offer" to the believer – wanting (desiring) to birth His persuasion (faith) in them which also empowers, manifests His presence etc. See 2307 (thelēma). [Note the close connection between faith (4102 /pístis, "God's inbirthed persuasion") and this root (thel-, 2307 /thélēma); cf. 2 Cor 8:5-7 and Heb 10:36-39).] NAS Exhaustive Concordance Word Origina prim. verb Definition to will, wish NASB Translation am...willing (1), am willing (3), delighting (1), delights (1), desire (14), desired (4), desires (4), desiring (2), intended (1), intending (1), like (3), maintain (1), mean (1), mean* (2), please (1), purposed (1), refused* (1), unwilling* (11), want (52), wanted (15), wanting (3), wants (8), will (5), willed (1), willing (15), wills (4), wish (24), wished (7), wishes (16), wishing (4), would (1). Thayer's Greek Lexicon STRONGS NT 2309: ἐθέλωἐθέλω, see θέλω. STRONGS NT 2309: θέλωθέλω (only in this form in the N. T.; in Greek authors also ἐθέλω (Veitch, under the word; Lob. ad Phryn., p. 7; Buttmann, 57 (49))); imperfect ἤθελον; (future 3 person singular θελήσει, Revelation 11:5 WH marginal reading); 1 aorist ἠθέλησα; (derived apparently from ἑλεῖν with a fuller aspiration, so that it means properly, to seize with the mind; but Curtius, p. 726, edition 5, regards its root as uncertain (he inclines, however, to the view of Pott, Fick, Vanicek, and others, which connects it with a root meaning to hold to)); the Sept. for אָבָה and חָפֵץ; to will (have in mind) intend; i. e.: 1. to be resolved or determined, to purpose: absolutely, ὁ θέλων, Romans 9:16; τοῦ Θεοῦ θέλοντος if God will, Acts 18:21; ἐάν ὁ κύριος θελήσῃ. (in Attic ἐάν θεός θέλῃ, ἦν οἱ Θεοί θέλωσιν (cf. Lob. as above)), 1 Corinthians 4:19; James 4:15; καθώς ἠθέλησε, 1 Corinthians 12:18; 1 Corinthians 15:38; τί, Romans 7:15f, 19; 1 Corinthians 7:36; Galatians 5:17; with the aorist infinitive, Matthew 20:14; Matthew 26:15; John 6:21 (where the meaning is, they were willing to receive him into the ship, but that was unnecessary, because unexpectedly the ship was nearing the land; cf. Lücke, B-Crusius, Ewald (Godet), others at the passage; Winers Grammar, § 54, 4; (Buttmann, 375 (321))); John 12:44; Acts 25:9; Colossians 1:27; 1 Thessalonians 2:18; Revelation 11:5, etc.; with the present infinitive, Luke 10:29 R G; John 6:67; John 12:17; John 8:44; Acts 24:6 (Rec.); Romans 7:21; Galatians 4:9 (here T Tr text WH text 1 aorist infinitive); with an infinitive suggested by the context, John 5:21 (οὕς θέλει, namely, ζοωποιησαι); Matthew 8:2; Mark 3:13; Mark 6:22; Romans 9:18; Revelation 11:6, etc. οὐ θέλω to be unwilling: with the aorist infinitive, Matthew 2:18; Matthew 15:32; Matthew 22:3; Mark 6:26; Luke 15:28; John 5:40; Acts 7:39; 1 Corinthians 16:7; Revelation 2:21 (not Rec.), etc.; with the present infinitive, John 7:1; Acts 14:13; Acts 17:18; 2 Thessalonians 3:10, etc.; with the infinitive omitted and to be gathered from the context, Matthew 18:30; Matthew 21:29; Luke 18:4, etc.; θέλω and οὐ θέλω followed by the accusative with an infinitive, Luke 1:62; 1 Corinthians 10:20; on the Pauline phrase οὐ θέλω ὑμᾶς ἀγνοεῖν, see ἀγνοέω, a.; corresponding to θέλω ὑμᾶς εἰδέναι, 1 Corinthians 11:3; Colossians 2:1. θέλειν, used of a purpose or resolution, is contrasted with the carrying out of the purpose into act: opposed to ποιεῖν, πράσσειν, Romans 7:15, 19; 2 Corinthians 8:10f (on which latter passage cf. DeWette and Meyer; Winer's Grammar, § 61, 7b.); to ἐνεργεῖν, Philippians 2:13, cf. Mark 6:19; John 7:44. One is said also θέλειν that which he is on the point of doing: Mark 6:48; John 1:43 (44); and it is used thus also of things that tend or point to some conclusion (cf. Winers Grammar, § 42, 1 b.; Buttmann, 254 (219)): Acts 2:12; Acts 17:20. λανθάνει αὐτούς τοῦτο θέλοντας this (viz., what follows, ὅτι etc.) escapes them of their own will, i. e. they are purposely, wilfully, ignorant, 2 Peter 3:5, where others interpret as follows: this (viz. what has been said previously) desiring (i. e. holding as their opinion (for examples of this sense see Sophocles Lexicon, under the word, 4)), they are ignorant etc.; but cf. DeWette at the passage and Winers Grammar, § 54, 4 note; (Buttmann, § 150, 8 Rem.). τάς ἐπιθυμίας τοῦ πατρός ὑμῶν θέλετε ποιεῖν it is your purpose to fulfil the lusts of your father, i. e. ye are actuated by him of your own free knowledge and choice, John 8:44 (Winers Grammar, as above; Buttmann, 375 (321)). 2. equivalent to to desire, to wish: τί, Matthew 20:21; Mark 14:36; Luke 5:39 (but WH in brackets); John 15:7; 1 Corinthians 4:21; 2 Corinthians 11:12; followed by the aorist infinitive, Matthew 5:40; Matthew 12:38; Matthew 16:25; Matthew 19:17; Mark 10:43; Luke 8:20; Luke 13:8; John 5:6, 35 (ye were desirous of rejoicing); 3. equivalent to to love; followed by an infinitive, to like to do a thing, be fond of doing: Mark 12:38; Luke 20:46; cf. Winers Grammar, § 54, 4; (Buttmann, § 150, 8). 4. in imitation of the Hebrew חָפֵץ, to take delight, have pleasure (opposite by Buttmann, § 150, 8 Rem.; cf. Winer's Grammar, § 33, a.; but see examples below): ἐν τίνι, in a thing, Colossians 2:18 (ἐν καλῷ, to delight in goodness, Test xii. Patr., p. 688 (test. Ash. 1; (cf. εἰς ζωήν, p. 635, test. Zeb. 3); Psalm 111:1 Strong’s Greek 2309 (θέλω / ἐθέλω) describes volition—desire, intention, choice—appearing 209 times across the New Testament. The contexts range from God’s sovereign purposes to the everyday wishes of people, making it a key term for understanding both divine initiative and human responsibility. The Sovereign Will of God God’s will is portrayed as decisive and effectual. Romans 9:18 affirms, “So then, He has mercy on whom He wills, and He hardens whom He wills.” Creation itself reflects this freedom: “But God has placed the parts, every one of them, in the body just as He desired” (1 Corinthians 12:18). The same verb underlines God’s gracious purpose in salvation: “He chose to make known to them the glorious riches of this mystery” (Colossians 1:27). Nothing thwarts His intent (Ephesians 1:11 is a parallel idea, though using a cognate). The Messianic Will of Christ Jesus repeatedly reveals a deliberate, redemptive will. In John 17:24 He prays, “Father, I desire that those You have given Me be with Me where I am.” His earthly ministry displays compassion directed by personal choice: “I am willing; be cleansed” (Matthew 8:3; Mark 1:41). Yet He submits His human will to the Father: “Yet not as I will, but as You will” (Matthew 26:39; Mark 14:36). Christ’s lament over Jerusalem exposes the tragedy of resisted grace: “How often I have longed to gather your children together… but you were not willing” (Matthew 23:37; Luke 13:34). The Spirit’s Enabling Will Philippians 2:13 links divine and human volition: “For it is God who works in you to will and to act on behalf of His good pleasure.” Believers’ sanctification is thus energized by the Spirit, aligning their desires with God’s. Human Will: Submission and Resistance Scripture presents human volition as genuine yet accountable. Positive examples include the leper’s plea, “Lord, if You are willing, You can make me clean” (Luke 5:12), and the disciples’ yielding, “If anyone wants to come after Me, he must deny himself” (Luke 9:23). Negative instances expose rebellion: “You refuse to come to Me to have life” (John 5:40); “They wanted to arrest Him, but no one laid a hand on Him” (John 7:44). Discipleship and Self-Denial The call to follow Christ centers on a redirected will: “Whoever wants to save his life will lose it, but whoever loses his life for My sake will find it” (Matthew 16:25). Leadership in the kingdom likewise depends on voluntary humility (Matthew 20:26-27; Mark 10:43-44). Pastoral and Epistolary Usage Apostles appeal to the will for teaching, correction, and encouragement. Paul writes, “I do not want you to be unaware, brothers” (Romans 1:13; 1 Corinthians 10:1). He expresses pastoral preference: “I desire then that in every place the men should pray” (1 Timothy 2:8) and “I wish you all spoke in tongues, but even more that you would prophesy” (1 Corinthians 14:5). Such uses show shepherds guiding but never coercing the flock (Philemon 14). Eschatological and Judicial Dimensions Free will meets divine judgment. Those “unwilling to work” face discipline (2 Thessalonians 3:10). Christ’s parables warn of eternal consequences: the citizens who “did not want Me to reign over them” are sentenced (Luke 19:27). Revelation depicts prophetic witnesses who “desire to harm” their foes but are restrained by God’s timetable (Revelation 11:5-6). Theological and Ministry Significance 1. Compatibility of sovereignty and responsibility: God’s efficacious will coexists with meaningful human choices. Historical Reflection in Church Teaching Early catechesis emphasized voluntary faith and baptism, echoing Acts 2:12. Reformation debates on free will and predestination often cited θέλω texts such as Romans 7 and John 5. Evangelical missions have long appealed to 1 Timothy 2:4—God “wants all people to be saved”—as impetus for global evangelism. Ministry Application • Evangelism: Present the gospel as divine invitation that requires a willing response (Revelation 22:17). Conclusion θέλω reveals the heartbeat of Scripture: a sovereign God who wills to save, a Savior who wills to serve and sacrifice, a Spirit who wills to sanctify, and people called to align their wills with His. Englishman's Concordance Matthew 1:19 V-PPA-NMSGRK: καὶ μὴ θέλων αὐτὴν δειγματίσαι NAS: a righteous man and not wanting to disgrace KJV: [man], and not willing to make her INT: and not willing her to expose publicly Matthew 2:18 V-IIA-3S Matthew 5:40 V-PPA-DMS Matthew 5:42 V-PPA-AMS Matthew 7:12 V-PSA-2P Matthew 8:2 V-PSA-2S Matthew 8:3 V-PIA-1S Matthew 9:13 V-PIA-1S Matthew 11:14 V-PIA-2P Matthew 12:7 V-PIA-1S Matthew 12:38 V-PIA-1P Matthew 13:28 V-PIA-2S Matthew 14:5 V-PPA-NMS Matthew 15:28 V-PIA-2S Matthew 15:32 V-PIA-1S Matthew 16:24 V-PIA-3S Matthew 16:25 V-PSA-3S Matthew 17:4 V-PIA-2S Matthew 17:12 V-AIA-3P Matthew 18:23 V-AIA-3S Matthew 18:30 V-IIA-3S Matthew 19:17 V-PIA-2S Matthew 19:21 V-PIA-2S Matthew 20:14 V-PIA-1S Matthew 20:15 V-PIA-1S Strong's Greek 2309 |
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