Lexical Summary thriambeuó: To triumph, to lead in triumphal procession Original Word: θριαμβεύω Strong's Exhaustive Concordance cause to triumph over. From a prolonged compound of the base of throeo; and a derivative of haptomai (meaning a noisy iambus, sung in honor of Bacchus); to make an acclamatory procession, i.e. (figuratively) to conquer or (by Hebraism) to give victory -- (cause) to triumph (over). see GREEK throeo see GREEK haptomai HELPS Word-studies 2358 thriambeúō – properly, to display triumph openly; publically exalting the victor who leads a victory-procession – and putting the conquered on display (exhibition, as "totally defeated"). NAS Exhaustive Concordance Word Originfrom thriambos (a festal hymn to Bacchus) Definition to triumph NASB Translation leads...in triumph (1), triumphed over (1). Thayer's Greek Lexicon STRONGS NT 2358: θριαμβεύωθριαμβεύω; 1 aorist participle θριαμβεύσας; (θρίαμβος, a hymn sung in festal processions in honor of Bacchus; among the Romans, a triumphal procession (Latintriumphus, with which word it is thought to be allied; cf. Vanicek, p. 317)); 1. to triumph, to celebrate a triumph (Dionysius Halicarnassus, Appendix, Plutarch, Hdian, others); τινα, over one (as Plutarch, Thes. and Rom. comp. 4): Colossians 2:15 (where it signifies the victory won by God over the demoniacal powers through Christ's death). 2. by a usage unknown to secular authors, with a Hiphil or cuasative force (cf. Winers Grammar, p. 23 and § 38,1 (cf. Buttmann, 147 (129))), with the accusative of a person, to cause one to triumph, i. e. metaphorically, to grant one complete success, 2 Corinthians 2:14 (but others reject the causative sense; see Meyer at the passage; Lightfoot on Colossians, the passage cited). Strong’s Greek 2358 conveys the vivid picture of a triumphal procession in which the conqueror publicly displays victory and the conquered are led in evidence of that victory. Paul selectively applies this imagery to the redemptive work of Christ and to the apostolic ministry that proclaims it, thereby framing Christian life and service in terms of an already–secured conquest. Historical Background In the Roman world a “triumph” was a state-sponsored parade celebrating a general who had vanquished a foreign foe. Prisoners, plunder, and tokens of subjugated gods were marched through the streets, culminating in sacrifices to the Roman deities. The emperor or victorious general rode in a position of highest honor, while incense bearers swung censers that filled the air with fragrance. Every onlooker saw unmistakable proof that Rome had prevailed. Canonical Usage 1. 2 Corinthians 2:14 applies the imagery to ongoing gospel ministry: “But thanks be to God, who always leads us triumphantly in Christ and through us spreads everywhere the fragrance of the knowledge of Him”. Victorious Procession Imagery Paul does not picture believers as the applauding crowd but as participants in the procession itself. In 2 Corinthians they are “led” in Christ’s victory parade, suggesting both surrender to His lordship and exaltation in His conquest. The missionary team becomes an incense bearer, emitting the “fragrance of the knowledge of Him.” In Colossians the unseen spiritual powers are the captive foes, permanently disgraced by Christ’s redemptive act. The contrast intensifies the certainty of salvation: the same triumph that humbled hostile rulers simultaneously exalts those united to the victor. Christ’s Definitive Victory Colossians underscores that the decisive battle took place at the cross, not merely at the resurrection or parousia. The language of public spectacle undercuts any notion that Christ’s triumph is merely private or symbolic; it has juridical and cosmic dimensions. The disarming of hostile powers means their capacity to accuse or enslave has been nullified (Colossians 2:14). Thus every believer stands in a victory procession whose outcome cannot be reversed. Apostolic Ministry Pattern For Paul, ministry flows from being placed in that triumphal line. Divine initiative—“God…leads us”—makes Christian service an outworking of Christ’s conquest rather than a human campaign for success. The mixed reception of the gospel (life to some, death to others, 2 Corinthians 2:15-16) mirrors the dual reaction of ancient crowds: celebration among the victors, dread among the defeated. Understanding ministry in these terms steels workers against discouragement and situates results under God’s sovereignty. Implications for the Church • Identity: The church is simultaneously conquered by Christ and exalted with Him. Pastoral Application Believers wrestling with opposition or spiritual warfare draw assurance from knowing they are in an unbroken procession whose outcome was settled at Calvary. Suffering does not negate triumph; it often amplifies the display, as chains on an apostle or martyr become fresh evidence that the powers are already conquered (Philippians 1:12-14; Revelation 12:11). Eschatological Dimension The present triumph anticipates a final, universal disclosure when every enemy is placed under Christ’s feet (1 Corinthians 15:24-25). What is now seen through the lens of faith will then be manifest to every eye, completing the procession in glory. Summary Strong’s Greek 2358 captures the invincible and public nature of Christ’s victory. Paul deploys the word to root Christian identity, ministry, and hope in the grand procession that began at the cross and will culminate in the consummation of all things under the reign of the triumphant King. Englishman's Concordance 2 Corinthians 2:14 V-PPA-DMSGRK: τῷ πάντοτε θριαμβεύοντι ἡμᾶς ἐν NAS: who always leads us in triumph in Christ, KJV: causeth us to triumph in Christ, INT: who always leads in triumph us in Colossians 2:15 V-APA-NMS Strong's Greek 2358 |
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