Lexical Summary parechó: To provide, to offer, to present, to cause Original Word: παρέχω Strong's Exhaustive Concordance offer, show, affordFrom para and echo; to hold near, i.e. Present, afford, exhibit, furnish occasion -- bring, do, give, keep, minister, offer, shew, + trouble. see GREEK para see GREEK echo HELPS Word-studies 3930 paré NAS Exhaustive Concordance Word Originfrom para and echó Definition to furnish, to present NASB Translation became (1), bother* (3), bothers* (1), bringing (2), cause (1), furnished (1), give rise (1), grant (2), offer (1), show (1), showed (1), supplies (1). Thayer's Greek Lexicon STRONGS NT 3930: παρέχωπαρέχω; imperfect παρεῖχον, 3 person plural παρειχαν (Acts 28:2 L T Tr WH; see ἔχω, at the beginning, and ἀπέρχομαι, at the beginning); future 3 person singular παρέξει (Luke 7:4 R G; see below); 2 aorist 3 person plural παρέσχον, participle παρασχών; middle (present παρέχομαι); imperfect παρειχομην; future 2 person singular παρέξῃ (Luke 7:4 L T Tr WH); from Homer down; Plautuspraehibeo i. e.praebeo (Latinprae from the Greek παραί (but see Curtius, §§ 346, 380 (cf. παρά IV. 1 at the end))); i. e. a. to reach forth, offer: τί τίνι, Luke 6:29. b. to show, afford, supply: τίνι ἡσυχίαν, Acts 22:2; φιλανθρωπίαν, Acts 28:2; πάντα, 1 Timothy 6:17. c. to be the author of, or to cause one to have; to give, bring, cause, one something — either unfavorable: κόπους, Matthew 26:10; Mark 14:6; Luke 11:7; Luke 18:5; Galatians 6:17 (παρέχειν πόνον, Sir. 29:4; ἀγῶνα, Isaiah 7:13; πράγματα, very often from Herodotus down; also ὄχλον, see Passow, under the word ὄχλος, 3; (Liddell and Scott, under the word, II.)); — or favorable: ἐργασίαν, Acts 16:16, and Lachmann in 1. to offer, show, or present oneself: with ἑαυτόν added (Winers Grammar, § 38, 6; (Buttmann, § 135, 6)), with an accusative of the predicate, τύπον, a pattern, Titus 2:7; παράδειγμα ... τοιονδε, ἑαυτόν παρείχετο, Xenophon, Cyril 8, 1, 39; (Josephus, contra Apion 2, 15, 4); in the act., Plutarch, puer. educ. c. 20 at the beginning. 2. to exhibit or offer on one's own part: τό δίκαιον τοῖς δούλοις, Colossians 4:1; to render or afford from one's own resources or by one's own power: τίνι τί, Luke 7:4 (where if we read, with Rec., παρέξει, it must be taken as the 3rd person singular of the future active (in opposed to Winer's Grammar, § 13, 2 a.), the elders being introduced as talking among themselves; but undoubtedly the reading παρέξῃ should be restored (see above at the beginning), and the elders are addressing Jesus; cf. Meyer at the passage; (and on the construction, cf. Buttmann, § 139, 32)). On the middle of this verb, cf. Krüger, § 52, 8, 2; Winers Grammar, § 38, 5 end; (Ellicott and Lightfoot on Col. as above). The verb depicts the intentional act of supplying, granting, causing, or affording something to another. Across its sixteen New Testament occurrences this provision flows in four principal directions: from God to humanity, from believers to others, from authorities to dependents, and negatively, as the causing of trouble or offense. Each setting deepens the biblical portrait of generosity, responsibility, and testimony. God’s Provision and Assurance Acts 17:31 anchors the word in a divine context: “For He has set a day when He will judge the world with justice by the Man He has appointed. He has given proof of this to everyone by raising Him from the dead.” God does not leave the world in uncertainty; He supplies irrefutable evidence of the coming judgement and the sufficiency of the risen Christ. Similarly, 1 Timothy 6:17 reminds the affluent that their ultimate Provider is “God, who richly provides us with everything for our enjoyment.” The Creator’s lavish giving becomes the pattern and motivation for Christian stewardship. Human Provision of Material and Social Needs Colossians 4:1 applies the concept to master–slave relations: “Masters, supply your slaves with what is right and fair, since you know that you also have a Master in heaven.” Economic power must be exercised in righteousness that mirrors God’s justice. Luke 11:7 shows the reluctance of a sleepy householder initially refusing to “give you anything,” highlighting first-century expectations of hospitality. Luke 6:29 commands radical generosity even toward an aggressor: the disciple is to “offer the other” cheek and withhold nothing demanded. Acts 28:2 records that the Maltese islanders “showed us extraordinary kindness,” furnishing warmth and welcome to shipwrecked strangers, whereas Acts 16:16 and Acts 19:24 note how pagan enterprise “provided” great profit, showing that human provision may serve either greed or grace. Providing a Godly Example Titus 2:7 calls church leaders to “show yourself to be an example by doing good works.” Leadership is not merely verbal instruction but the supplying of a visible pattern. By their conduct teachers furnish living evidence of doctrine’s power, echoing the apostolic exhortation, “Imitate me, as I also imitate Christ.” Providing Grounds for Faith—or Silence Luke 7:4 records intercessors confident that Jesus could “grant this,” while Acts 22:2 notes that Paul’s use of Aramaic “gave greater silence” to the hostile crowd. Both cases describe conditions that enable the message to be heard: faith is encouraged, opposition is quieted. Providing Trouble or Offense Negative uses warn against creating needless burdens. Matthew 26:10 and Mark 14:6: “Why are you bothering the woman? She has done a beautiful deed to Me.” Galatians 6:17 echoes the plea: “From now on let no one cause me trouble.” 1 Timothy 1:4 censures teachers who “promote speculation rather than the stewardship of God’s work.” The same capacity to give help can be misdirected to give headaches; believers must guard the channel of provision so that it conveys edification, not irritation. Judicial Provision and Persistent Petition Luke 18:5 portrays an unjust judge who at last supplies justice, “so that she will not wear me out with her perpetual requests.” Even flawed human systems can be compelled to yield relief; in contrast, the righteous Judge willingly grants justice speedily (Luke 18:8). The passage urges believers to persevere in prayer, confident that God delights to provide. Historical Lens Every occurrence arises within recognizable social structures: Greco-Roman patronage, synagogue debates, household codes, and Roman courts. The verb captures the cultural expectation that superiors supply resources and inferiors, in return, supply honor. The gospel reorients this expectation: authority becomes an avenue for service, generosity reaches enemies, and evidence supplied by God demands universal repentance. Ministry Implications 1. Assurance in Evangelism: Present Christ’s resurrection as God-given proof undergirding every gospel appeal (Acts 17:31). Conclusion Whether describing God’s irrefutable proof, the believer’s openhandedness, the leader’s example, or the avoidance of unnecessary offense, the verb paints a coherent biblical ethic: what God generously supplies must flow through His people for the good of others and the glory of Christ. Englishman's Concordance Matthew 26:10 V-PIA-2PGRK: Τί κόπους παρέχετε τῇ γυναικί INT: Why trouble do you cause to the woman Mark 14:6 V-PIA-2P Luke 6:29 V-PMA-2S Luke 7:4 V-FIM-3S Luke 11:7 V-PMA-2S Luke 18:5 V-PNA Acts 16:16 V-IIA-3S Acts 17:31 V-APA-NMS Acts 19:24 V-IIM-3S Acts 22:2 V-AIA-3P Acts 28:2 V-IIA-3P Galatians 6:17 V-PMA-3S Colossians 4:1 V-PMM-2P 1 Timothy 1:4 V-PIA-3P 1 Timothy 6:17 V-PPA-DMS Titus 2:7 V-PPM-NMS Strong's Greek 3930 |
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