Lexical Summary harmozó: To join, to fit together, to betroth Original Word: ἁρμόζω Strong's Exhaustive Concordance espouse. From harmos; to joint, i.e. (figuratively) to woo (reflexively, to betroth) -- espouse. see GREEK harmos NAS Exhaustive Concordance Word Originfrom harmos Definition to fit, join, hence to join oneself to (in marriage) NASB Translation betrothed (1), suffer (1), treated (1). Thayer's Greek Lexicon STRONGS NT 718: ἁρμόζωἁρμόζω, Attic ἁρμόττω: 1 aorist middle ἡρμοσάμην; (ἁρμός, which see); 1. to join, to fit together; so in Homer of carpenters, fastening together beams and planks to build houses, ships, etc. 2. of marriage: ἁρμόζειν τίνι τήν θυγατέρα (Herodotus 9, 108) to betroth a daughter to anyone; passive ἁρμόζεται γυνή ἀνδρί, the Sept. Proverbs 19:14; middle ἁρμόσασθαι τήν θυγατέρα τίνος (Herodotus 5, 32; 47; 6, 65) to join to oneself, i. e. to marry, the daughter of anyone; ἁρμόσασθαι τίνι τινα to betroth, to give one in marriage to anyone: 2 Corinthians 11:2, and often in Philo, cf. Loesner ad loc.; the middle cannot be said to be used actively, but refers to him to whom the care of betrothing has been committed; (cf. Buttmann, 193 (167); per contra Meyer at the passage; Winer's Grammar, 258 (242)). Strong’s Greek 718 underlies a single statement by the Apostle Paul that portrays his apostolic labor as that of a match-maker preparing a spotless bride for her future Husband. Although the verb occurs only once in the Greek New Testament, the idea it conveys—solemn betrothal—echoes loudly through both Testaments, furnishing rich theological and pastoral insight. Biblical Usage 2 Corinthians 11:2 reads: “For I am jealous for you with a godly jealousy. I promised you to one husband, to present you as a pure virgin to Christ.” Paul evokes the cultural practice of formal betrothal in order to describe the exclusive covenantal relationship he has fostered between the Corinthian believers and the Lord Jesus Christ. The action is completed—Paul has already engaged the church to Christ—yet its final consummation awaits the future marriage supper of the Lamb (Revelation 19:7-9; 21:2). Marriage Metaphor in the Corinthian Context Corinth was notorious for moral laxity. False apostles had slipped in (2 Corinthians 11:4, 13-15), threatening to lure believers away from simple devotion to Christ. By invoking betrothal, Paul confronts the danger of spiritual infidelity. His “godly jealousy” mirrors the protective zeal of a father sponsoring his daughter’s marriage, determined to safeguard her purity until the wedding day. Historical Background In the Greco-Roman world, betrothal (Latin: sponsalia) created a binding covenant preceding the actual wedding. Breaking such an engagement invited public shame and legal penalty. Similarly, Jewish betrothal carried covenantal weight (Deuteronomy 22:23-24; Matthew 1:18-19). Paul’s audience would have felt the seriousness of this pledge: the church stands under vow to belong to Christ alone. Christological Implications 1. Christ is portrayed as the one Husband, emphasizing His exclusive claim over the church (Ephesians 5:25-27). Old Testament Background Prophets often depicted Israel as the betrothed wife of Yahweh (Hosea 2:19-20; Isaiah 54:5-6; Jeremiah 2:2). Paul draws from this reservoir, transferring the imagery to the multinational church. Just as ancient Israel was warned against idolatrous liaisons, so the Corinthians must renounce rival allegiances. Theological Themes • Covenant fidelity: The betrothal obligates the church to exclusive loyalty (James 4:4). Pastoral and Ministry Applications 1. Guarding Doctrine: Sound teaching keeps the bride undefiled; error leads to spiritual adultery. Practical Reflection Every believer lives between betrothal and wedding: redeemed, pledged, and awaiting full union with Christ. Daily life therefore becomes bridal preparation—cultivating faithfulness, nurturing love, and resisting any rival suitor. |
    |