5554. chrusodaktulios

Lexical Summary

chrusodaktulios: Gold-ringed, wearing a gold ring

Original Word: χρυσοδακτύλιος
Part of Speech: Adjective
Transliteration: chrusodaktulios
Pronunciation: khroo-so-dak-too'-lee-os
Phonetic Spelling: (khroo-sod-ak-too'-lee-os)
KJV: with a gold ring
NASB: gold ring
Word Origin: [from G5557 (χρυσός - gold) and G1146 (δακτύλιος - ring)]

1. gold-ringed, i.e. wearing a golden finger-ring or similar jewelry

Strong's Exhaustive Concordance

with a gold ring.

From chrusos and daktulios; gold-ringed, i.e. Wearing a golden finger-ring or similar jewelry -- with a gold ring.

see GREEK chrusos

see GREEK daktulios

NAS Exhaustive Concordance

Word Origin
from chrusos and daktulios
Definition
with a gold ring
NASB Translation
gold ring (1).

Thayer's Greek Lexicon

STRONGS NT 5554: χρυσοδακτύλιος

χρυσοδακτύλιος, χρυσοδακτυλιον (χρυσός and δακτύλιος), gold-ringed, adorned with gold rings: James 2:2. (Besides only in Hesychius, under the word χρυσοκόλλητος; (Winers Grammar, 26).) (Cf. B. D., under the word Ring.)

Topical Lexicon

Usage in the New Testament

The term appears once, in James 2:2, identifying “a man wearing a gold ring” who enters the assembly. James contrasts him with a poor man in shabby clothes to expose partiality within the congregation. The single usage renders the word a vivid picture of outward wealth employed to test the church’s fidelity to the royal law of love (James 2:8).

Cultural and Historical Background

1. Symbol of Status. In both Jewish and Greco-Roman societies, rings signified authority, lineage, and affluence. Governors sealed decrees with signet rings (Genesis 41:42; Esther 3:10). Citizens of means displayed multiple rings in public; Roman satirists mocked those who covered every finger with gold.
2. Rite of Adoption and Honor. The father’s gift of a ring to the prodigal son (Luke 15:22) expresses restored sonship. Likewise, kings bestowed rings as tokens of delegated power. The “gold-fingered” man of James 2:2 steps into the synagogue as one who expects privilege.
3. Worship Assemblies of the Early Church. First-century house churches welcomed a cross-section of society. Economic disparity was unavoidable, yet social distinctions were not to determine seating or influence, as James insists.

Theological Themes

• Impartiality of God. “There is no favoritism with Him” (Romans 2:11). James aligns the congregation’s ethic with God’s character.
• True Wealth. James later writes, “Has not God chosen the poor of this world to be rich in faith…?” (James 2:5). The external glimmer of the ring contrasts with the internal treasure of faith.
• Warning against Worldliness. The letter repeatedly exposes friendship with the world (James 4:4). Preferential treatment of the “gold-fingered” guest would import societal value systems into the fellowship.
• Consistency with Old Testament Law. Leviticus 19:15 forbade partiality toward either the poor or the great. James appeals to the same principle, demonstrating continuity between covenants.

Related Passages on Adornment and Humility

• 1 Timothy 2:9–10 counsels women to dress modestly, “not with gold or pearls… but with good works.”
• 1 Peter 3:3–4 speaks similarly, urging focus on “the hidden person of the heart.”
• Proverbs 22:2 reminds, “The rich and the poor have this in common: the LORD is the Maker of them all.”

Ministry Significance

1. Worship Gatherings. Ushers, greeters, and leaders must resist subtle cues of wealth that tempt toward preferential treatment—upholding seating arrangements, leadership opportunities, and pastoral care that are blind to economic status.
2. Discipleship. Teaching on stewardship should emphasize generosity over display. Rings, cars, or clothing may be legitimate blessings, yet never measurements of spiritual maturity.
3. Mercy Ministries. James links impartial fellowship with tangible care (James 2:15–17). Churches honoring the poor fulfill the gospel witness before a watching world.
4. Leadership Qualification. Elders are to be “free from the love of money” (1 Timothy 3:3). The single description in James serves as a diagnostic: how leaders instinctively respond to a “gold-fingered” visitor reveals heart posture.

Summary

Strong’s Greek 5554 spotlights a jeweled finger, but James turns the sparkle into a mirror reflecting the motives of Christ’s people. The lone occurrence underscores a timeless charge: judge with spiritual eyes, value all believers equally, and measure worth by faith that “is more precious than gold” (1 Peter 1:7).

Forms and Transliterations

χρυσοδακτυλιος χρυσοδακτύλιος chrusodaktulios chrysodaktylios chrysodaktýlios

Englishman's Concordance

James 2:2 Adj-NMS
GRK: ὑμῶν ἀνὴρ χρυσοδακτύλιος ἐν ἐσθῆτι
NAS: into your assembly with a gold ring and dressed in fine
KJV: a man with a gold ring, in
INT: of you a man with gold rings in apparel

Strong's Greek 5554
1 Occurrence

χρυσοδακτύλιος — 1 Occ.