Greek word for will of god

Will (2307) (thelema from thelo = to will with the «-ma» suffix indicating the result of the will = «a thing willed») generally speaks of the result of what one has decided. One sees this root word in the feminine name «Thelma.» In its most basic form, thelema refers to a wish, a strong desire, and the willing of some event. 

Spiros Zodhiates says that thelema is the «Will, not to be conceived as a demand, but as an expression or inclination of pleasure towards that which is liked, that which pleases and creates joy. When it denotes God’s will, it signifies His gracious disposition toward something. Used to designate what God Himself does of His own good pleasure.» (Zodhiates, S. The Complete Word Study Dictionary: New Testament. AMG)

Thelema has both an objective meaning (“what one wishes to happen” or what is willed) and a subjective connotation (“the act of willing or desiring”). The word conveys the idea of desire, even a heart’s desire, for the word primarily expresses emotion instead of volition. Thus God’s will is not so much God’s intention, as it is His heart’s desire.

Most of the NT uses of thelema (over 3/4’s) refer to God’s will and signify His gracious disposition toward something. God’s will usually refers to what He has decreed, but occasionally God’s will refers to what He desires but has not decreed (Mt 18:14). Of the remainder of the uses of thelema twice refers to the will of the exalted Christ (Acts 21:14, Ep 5:17), once to the will of the devil (2Ti 2:26) and 12 times to human will most often in contrast to God’s will (eg Lk 23:25, Jn 1:13, Ep 2:3). Paul was an apostle only because it was the will (thelema) of God — 1Cor 1:1, 2Cor 1:1, Ep 1:1, Col 1:1, 2Ti 1:1.

W E Vine — Man is able to resist the will, the thelema, of God, but whatever takes place God’s determinate counsel, boulema, is never prevented from fulfillment. Thelema, when used of God, signifies a gracious design (cp. Ro 2:18; 12:2; 15:32); the similar word boulema denotes a determined resolve (see Ro 9:19). To do the will of God, then, is to yield ourselves to the accomplishment of His designs for us by obeying Him in all that He has revealed to faith, cp. Ro 1:17; He 11:3. But since neither the desire, nor the power, to do the will of God, dwells naturally in the believer, God works in Him “both to will and to work of His good pleasure,” Php 2:13, cp. He 13:21 and 1Co 12:6. This, however, does not relieve the believer of his responsibility, for he is to “understand what the will of the Lord is,” Ep 5:17, and understanding it, he is to do it from the heart, Ep 6:6. (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson)

Thayer adds that thelema is «what one wishes or has determined shall be done (i.e. objectively, “thing willed”).»

Kenneth Wuest distinguishes boule from thelema noting that «boule is a desire based upon the reason, but thelema is a desire based upon the emotions. God’s will or desire here (Ep 1:9, 11), comes from His heart of love.»

Thomas Constable — Counsel (boule) refers to God’s purpose or deliberation. Will (thelema) denotes willingness. The idea contained in Eph 1:11 is that God chose a plan after deliberating on the wisest course of action to accomplish his purpose.

Stated another way, thelema conveys the idea of desire, even a heart’s desire, for the word primarily expresses emotion instead of volition. Thus God’s will is not so much God’s intention, as it is His heart’s desire. Wuest adds that in the context of Eph 1:9 «This will or desire is according to His good pleasure. The words “according to” (Ep 1:9) are kata, the preposition meaning “down” and suggesting domination. This desire on God’s part is dominated by His good pleasure.»

Ellicott says boule «solemnly represents the almighty will as displayed in action; thelema designating the will generally, boule the more special expression of it.»

John Eadie — Thelema therefore, is will, the result of desire—voluntas; boule is counsel, the result of a formal decision—propositum. Here (Ep 1:11) boule is the ratified expression of will—the decision to which His will has come. The Divine mind is not in a state of indifference, it has exercised thelema—will; and that will is not a lethargic velleity, for it has formed a defined purpose, boule, which it determines to carry out. His desire and His decrees are not at variance, but every resolution embodies His unthwarted pleasure. This divine fore-resolve is universal in its sweep—“He worketh all things after the counsel of His own will.” The plan of the universe lies in the omniscient mind, and all events are in harmony with it. Power in unison with infinite wisdom and independent and undeviating purpose, is seen alike whether He create a seraph or form a gnat—fashion a world or round a grain of sand—prescribe the orbit of a planet or the gyration of an atom. The extinction of a world and the fall of a sparrow are equally the result of a free pre-arrangement. Our “inheritance” in Christ springs not from merit, nor is it an accidental gift bestowed from casual motive or in fortuitous circumstances, but it comes from God’s fore-appointment, conceived in the same independence and sovereignty which guide and control the universe. (Commentary)

Ralph Earle — Salmond says: «The distinction between boule and thelema is still much debated, scholars continuing to take pre­cisely opposite views of it.» Nevertheless he concludes: In a connection like the present it is natural to look for a distinction, and in such cases the idea of intelligence and deliberation seems to at­tach to the boule. This appears to be supported by the usage which prevails in point of fact in the majority of NT passages, and particularly by such occurrences as Mt. 1:19. Here, therefore, the will of God which acts in His foreor­daining purpose or decree, in being declared to have its boule or «counsel,» is set forth not ar­bitrarily, but intelligently and by deliberation, not without reason, but for reasons, hidden it may be from us, yet proper to the Highest Mind and Most Perfect Moral Nature (Earle, R. Word Meanings in the New Testament).

Wayne A Detzler writes that «in ancient secular Greek the word thelema had another meaning. Homer used it to speak of «readiness,» «inclination,» and «desire.» When one was ready for an event, or inclined to undertake a course of action, thelo (root verb form of thelema) was used. Later the word also gained a sexual meaning, as when a man has his «will» with a woman, or vice versa. In the writings of Plato the word came to speak of intention or desire.» (Wayne A Detzler. New Testament Words in Today’s Language)

NIDNTT says that the root verb thelo in classic Greek …

originally and especially in Homer and in early Attic inscriptions with the following meanings

(a) to be ready; to prefer, to be inclined;

(b) to wish, to desire (e.g. “he desired to see”, Homer, Od. 11, 566; also in the sexual sense, Homer, Od. 3, 272);

(c) to have in mind (Homer, Il. 1, 549);

(d) to will, both as determining and coming to a decision; and in particular (e) to will, in the sense of compelling, and overbearing the will (Homer, Il, 14, 120; 19, 274; Plato, Phdr. 80d).

The noun thelema, derived from thelo and attested from Antiphon the Sophist onwards, but used very rarely in secular Greek, correspondingly denotes intention, wish, and then chiefly will.

Thelema — 62x in 58v — Mt 6:10; 7:21; 12:50; 18:14; 21:31; 26:42; Mark 3:35; Luke 12:47; 22:42; 23:25; Jn 1:13; 4:34; 5:30; 6:38, 39, 40; 7:17; 9:31; Acts 13:22; 21:14; 22:14; Ro 1:10-note; Ro 2:18-note; Ro 12:2-note; Ro 15:32-note; 1Cor 1:1; 7:37; 16:12; 2Cor 1:1; 8:5; Gal 1:4; Ep 1:1-note, Ep 1:5-note, Ep 1:9-note, Ep 1:11-note; Ep 2:3-note; Ep 5:17-note; Ep 6:6-note; Col 1:1-note, Col 1:9-note; Col 4:12-note; 1Th 4:3-note; 1Th 5:18-note; 2Ti 1:1-note; 2Ti 2:26-note; He 10:7-note, He 10:9-note, He 10:10-note, He 10:36-note; He 13:21-note; 1Pe 2:15-note; 1Pe 3:17-note; 1Pe 4:2-note, 1Pe 4:19-note; 2Pe 1:21-note; 1Jn 2:17; 5:14; Rev 4:11-note. NAS = desire(1), desires(1), will(57).

Thelema is one of those words that is best understood from how it is used in Scripture. I would suggest reading the preceding NT passages (in context if you have time) and making notation of what you learn about thelema. Here are a few examples to illustrate this approach…

We are to pray for God’s thelema (before we pray for our will!)…

Matthew 6:10-note ‘Your kingdom come. Your will be done, On earth as it is in heaven.

Comment: Compare also the value of praying in His thelema or will (1Jn 5:14), the importance of doing His will and prayer (Jn 9:31), Jesus’ example of submission to God’s will in prayer (Mt 26:42, Lk 22:42), Jesus as the God Man doing His Father’s will and His submission and obedience giving us an example to follow (Jn 4:34, Jn 5:30, 6:38, He 10:7, 9)

We can and should wrestle in prayer for each other to do God’s will…

Colossians 4:12-note Epaphras, who is one of your number, a bondslave (doulos) of Jesus Christ, sends you his greetings, always laboring (agonizomai) earnestly for you in his prayers (proseuche), that you may stand perfect (teleios) and fully assured in all the will of God.

Comment: Epaphras wanted the Colossians to be mature («full grown» spiritually, not «babes») and fully convinced in regard to the will of God.

Not doing God’s thelema identifies an unbeliever (regardless of whether they claim to be a believer or not!)…

Matthew 7:21-note Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter.

Comment: Compare Lk 12:47; See also the converse or «positive» side of doing God’s will as indicative of a true believer in Matthew 12:50, 1Jn 2:17)

Jesus refers to doing God’s thelema and in essence is saying that we won’t really know the Bible unless we are willing to obey the Bible. Or stated another way, we won’t really know God’s will unless we are willing to obey God’s will.

John 7:17 If anyone is willing (verb thelo = the idea is a purposeful decision not a passive acquiescence! So to purpose to do God’s Will, to take pleasure in it, to be fond of doing it, to take delight in it) to do His will, he will know of the teaching, whether it is of God or whether I speak from Myself.

The man who does God’s will is he who will be the man after God’s own heart (clearly Luke is not speaking of perfection but of direction of one’s heart)…

Acts 13:22 “After He had removed him, He raised up David to be their king, concerning whom He also testified and said, ‘I have found David the son of Jesse, a man after My heart, who will do all My will.’

Note that God even gives us the ability to do His will and this is something we should pray for (cp Col 4:12)…

Hebrews 13:21-note (Prayer for the God of peace to) equip you in every good thing to do His will, working in us that which is pleasing in His sight, through Jesus Christ, to whom be the glory forever and ever. Amen

God’s will is most clearly revealed in His Word…

1Thessalonians 4:3-note For this is the will of God, your sanctification; that is, that you abstain from sexual immorality;

1Thessalonians 5:18-note in everything give thanks; for this is God’s will for you in Christ Jesus.

Eph 5:17-note So then do not be foolish, but understand what the will of the Lord is. (Which he goes on to clearly state) Ep 5:18-note And do not get drunk with wine, for that is dissipation, but be filled with the Spirit, (See also 1Pe 2:15-note)

The Scriptures were not written by the will of man but through God’s will…

2Peter 1:21-note for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God.

It was God’s will to create all things…

Revelation 4:11-note Worthy are You, our Lord and our God, to receive glory and honor and power; for You created all things, and because of Your will they existed, and were created.”

Thelema — in the Septuagint (LXX) translated as «desire», «delight», «favor» — 2Sa 23:5; 1Kgs 5:8ff; 9:11; 2 Chr 9:12; Esth 1:8; Job 21:21; Ps 1:2; 16:3; 28:7; 30:5, 7; 40:8; 103:7, 21; 107:30; 111:2; 143:10; 145:19; Eccl 5:4; 12:1, 10; Isa 44:28; 48:14; 58:3, 13; 62:4; Jer 9:24; 23:17, 26; Dan 4:35; 8:4; 11:3, 16, 36; Mal 1:10. Here is a good prayer…

Psalm 143:10 Teach me to do Your will (thelema), for You are my God; Let Your good Spirit lead me on level ground.

In Isaiah we see God’s sovereign omnipotent will exercised through a human king in order to bring His people Israel back from Babylonian exile…

Isaiah 44:28 «It is I who says of Cyrus, ‘He is My shepherd! And he will perform all My desire (thelema).’ And he declares of Jerusalem, ‘She will be built,’ And of the temple, ‘Your foundation will be laid.'»

Daniel 4:35 (King Nebuchadnezzar came to understand God’s sovereign, omnipotent will) «All the inhabitants of the earth are accounted as nothing, But He does according to His will (thelema) in the host of heaven and among the inhabitants of earth; and no one can ward off His hand Or say to Him, ‘What have You done?’

The Antichrist exerts his will in…

Daniel 11:36 «Then (This important time phrase marks a dramatic shift in this prophecy vaulting forward into the future describing an evil king like the world has never seen) the king (the Antichrist) will do as he pleases (according to his will = thelema), and he will exalt and magnify himself above every god and will speak monstrous things against the God of gods; and he will prosper until the indignation (~time of Jacob’s trouble, the 3.5 year period Jesus called the Great Tribulation at the end of Daniel’s Seventieth Week) is finished, for that which is decreed will be done.

Ellipsis

Anyone who have learned Greek, should know how common is the practice of ellipsis. Only the modern man of this century may demand an exact full sentence and would even demand a «he or she» language, as he fails to understand the basic English and the generic he. David Mathewson writes in Intermediate Greek Grammar 2016, in chapter Discourse Considerations:

13.2. Most discourses, at some level, are meant to be coherent. We assume that the NT authors were trying to make sense and communicate something to readers and that the various units that make up their discourses are meant to be related in some way (in other words, discourses are understandable, as opposed to being a string of unrelated, jumbled statements that make no sense).6 Cohesion refers to the linguistic elements that an author uses to weave a discourse together. Cohesion links something in the text to something that has come before it. These linguistic elements provide signals for readers, showing how the discourse has been constructed and how readers should put it together. According to Young, “cohesion is the glue that holds a discourse together” (254). Various means are used in the NT to provide cohesion.

13.11. Ellipsis. A further important cohesive device is ellipsis. This occurs when the repetition of a word, group of words, or clause can be left out because it is understood to be carried over from a previous clause. To give another English example, if a person answers “Five” to the question “How many deer did you see?” the answer has elided, or left unexpressed, the words “I saw _________ deer.” These words are assumed from the question “How many deer did you see?”

οὐ μόνον δέ, ἀλλὰ καὶ καυχώμεθα ἐν ταῖς θλίψεσιν, εἰδότες ὅτι ἡ θλῖψις ὑπομονὴν κατεργάζεται, ἡ δὲ ὑπομονὴ δοκιμήν, ἡ δὲ δοκιμὴ ἐλπίδα. (Rom. 5:3–4) And not only [do we boast in the hope in God’s glory], but we also boast in tribulations, knowing that tribulation produces endurance, and endurance [produces] proven character, and proven character [produces] hope.

Ellipsis is grammatically necessary, but logically unnecessary. It is most common in adverbial clauses like while [I was] taking notes.

John 4:1-2 Therefore when Jesus knew that the Pharisees had heard, «Jesus is making and baptizing more disciples than John was making» (although Jesus himself did not baptize, but his disciples were baptizing),

See, Gerald Steven’s New Testament Intermediate Greek. In the same way, the phrase will of is definitely implied, the author need not repeat will of in every list or sentence of the argument. The argument is about the source of begetting of the children of God, it shows the meaning of being spiritual. It has nothing to do with the determinism or fatalism as in Manichaeanism, of course. The believers are given authority to be children of God, their source is not from the worldly desires, from the will of God. We should assume, they are not begotten spontaneously without God’s will, according to those who ignore the ellipsis.

1 Cor 3:9 says, «For we are God’s fellow workers. You are God’s field, God’s building». Dan Wallace (Exegetical Syntax, 130) sees an ellipsis here, he misinterprets it as, «we are fellow-workers (with each other) for God; however, it’s a deliberate interpretation, changing it to possessive genitive; it ignores the context v6-7 that they worked, however, God made them grow, thus, working together with God, as his servants. Paul says, we, the apostles as the co-workers with God working on you the field and building of God. The referent you are is only used with God’s building, it is obvious that the same [you are] applies to God’s field too. The phrases «my fellow worker» is a different phrase, thus, Mayer refutes,

Θεοῦ συνεργοί] for we, your teachers, labour with God, the supreme Lord and Fosterer of the church, at one work, which is simply the furtherance of the church. The explanation: workers who work with each other for God’s cause (Estius by way of suggestion, Bengel, Flatt, Heydenreich, Olshausen), is linguistically erroneous (see 1Th 3:2; Rom 16:3; Rom 16:9; Rom 16:21; Php 2:25; Php 4:3; 2Co 1:24; 2Ma 14:5; Plato, Def. p. 414 A; Dem. 68. 27, 884. 2; Plut. Per. 31; Bernhardy, p. 171; Kühner, II. p. 172), and fails to appreciate that lofty conception of a δοῦλος Θεοῦ.

Who defines worship? The obvious answer is God through His written Word, but there is no explicit definition of worship in the Scriptures. However, the English-speaking world has already defined the word “worship” for itself, and there are some quite different definitions between Christians. When examining the definitions of the words for worship in the Scriptures along with the English definition of worship, this issue begins to resolve. Hopefully, this study will reconcile biblical Greek to modern English, and end needless division over related issues.

To be able to reach a correct understanding of worship and to define worship according to the Scriptures, the starting point is a scriptural study of the Greek words that are closest to the common understanding of the English “worship.” The Greek words translated worship must be compared to the standard definition of worship. In the Vine’s Expository Dictionary of Old and New Testament Words, Vine presents the six Greek words that are the closest to the concept of worship established in the New Testament. In Everett Ferguson’s work, The Church of Christ: A Biblical Ecclesiology for Today, Dr. Everett Ferguson presents these same six Greek words. Again, a complete search for the Greek words behind the word “worship” throughout all the most prominent English translations present these same six Greek words. Before addressing the distinctions between these Greek words, note the English definition of worship according to three of the most prominent and respected English dictionaries, the Oxford Dictionary, the American Heritage Dictionary, and Merriam-Webster’s Dictionary.

The Oxford Dictionary states that worship is, “n. 1a homage or reverence paid to a deity. b acts, rites, or ceremonies of worship. 2 adoration or devotion (worship of wealth)… v. 1 tr. adore as divine; honor with religious rites. 2 tr. idolize. 3 intr. attend public service.” Look at the American Heritage Dictionary, which says,

n. The reverent love and devotion accorded a deity, an idol, or a sacred object. The ceremonies, prayers, or other religious forms by which this love is expressed. Ardent devotion; adoration. often Worship Chiefly British Used as a form of address for magistrates, mayors, and certain other dignitaries: Your Worship. v. wor•shiped or wor•shipped, wor•ship•ing or wor•ship•ping, wor•ships v.tr. To honor and love as a deity. To regard with ardent or adoring esteem or devotion. See Synonyms at revere. v. intr. To participate in religious rites of worship. To perform an act of worship. [Middle English worshipe, worthiness, honor, from Old English weorthscipe : weorth, worth; see worth1 + -scipe, -ship.]

Also notice Merriam-Webster’s definition,

n. 1 chiefly British : a person of importance — used as a title for various officials (as magistrates and some mayors) 2 : reverence offered [to] a divine being or supernatural power; also : an act of expressing such reverence 3 : a form of religious practice with its creed and ritual 4 : extravagant respect or admiration for or devotion to an object of esteem v. 1 : to honor or reverence as a divine being or supernatural power 2 : to regard with great or extravagant respect, honor, or devotion intransitive senses : to perform or take part in worship or an act of worship

Apparently from these dictionaries, worship is to honor, revere, and venerate the divine and, or the noble person, and that the act of worship consists of rituals, offering gifts and, or simple acts of humility and reverence like prostrating oneself as is common in the Scriptures. How do the Biblical Greek words line up?

This study defines each of the six Greek words by each word’s use in the Scriptures and confirmed by five other sources consisting of: Vine’s Expository Dictionary of Old and New Testament Words, George Ricker Berry’s Greek-English Lexicon to the New Testament, Arndt and Gingrich’s A Greek-English Lexicon of the New Testament, Thayer’s Greek-English Lexicon of the New Testament, and Barclay M. Newman Jr.’s A Concise Greek-English Dictionary of the New Testament. After defining each word, Everett Ferguson’s definition of each word will also be presented to affirm the definitions already given. Lastly, this study presents a final comparison of each Greek word with the English definition of “worship”.

1) Proskuneo is the most prominent word for “worship” in the Scriptures. Of the six Greek words for worship, this word is the closest in representing worship in English. Supported by the lexical sources above, the most precise and consistent definition of this term is to worship or to prostrate. Though this simple definition seems obvious, the other following definitions of the other terms will differ. The act of proskuneo consists of homage directed to the divine and, or noble, and worshipers show this homage by tokens of reverence and, or by prostrating oneself. This word is never used as a synonym for any meetings or assemblies in the Scriptures. Out of the fifty-nine appearances of this word in the New Testament Scriptures, proskuneo is only mentioned once in reference to an assembly in 1 Corinthians 14:25 where God’s Word convicts an outsider who worships God. Notice that this word never refers to a meeting or the acts thereof with exception of 1 Corinthians 14:25. Only by necessary inference is proskuneo understood as a part of Christian assemblies. The worshiper may worship toward the divine, God, including sacrificial and temple worship in passages such as John 4:20, 12:20; Acts 8:27, 24:11; and Revelation 11:1. Otherwise, the worshiper may honor human authority. This is clear in Matthew 27:29 where Roman soldiers mock Jesus as the king of the Jews by the act of proskuneo. This use is also present in Mark 10:17 when a man worshiped Him as a teacher by the act of proskuneo.

Likewise in addressing the meaning of proskuneo, Everett Ferguson affirmed that,

The most common word for worship was proskyneo (“to kiss the hand toward”, “to do obeisance”, “to prostrate oneself”). It had the most specific content of the words to worship: to bow or fall down before an object of veneration. Since it could be done before a human being of higher rank from whom a benefit was desired, its frequent occurrences in the Gospels in reference to Jesus do not necessarily indicate acceptance of his divinity or messianic status by those who approached him in this way (more ambiguous in Matt. 8:2 and 9:18 than in 28:9, 17; note the mocking used in Mark 15:19). From the specific act came a general usage for “worship” or “acts of reverence” (John 12:20; Rev. 14:7). It could be directed toward human beings (Acts 10:25, in this case rejected), the idols of paganism (Acts 7:43), the devil or his agents (Matt. 4:9; Rev. 13:4), angels (Rev. 22:8, but rejected), or the true God (Rev. 7:11). Only in 1 Corinthians 14:25 is the term used in reference to a church meeting, and here it is done by an “outsider”.

Now how does the English definition of worship hold up in comparison to proskuneo? “Worship” actually holds up very close to that of proskuneo and this Greek word is the closest to the general English meaning of “worship.” Both “worship” and proskuneo refer to reverence in a broad sense while at the same time both are able to encompass religious ritual acts of service like sacrificial offerings. On top of this, both terms are used to refer to honor and reverence presented to people who are consider of a higher position and deserving honor. There is one difference between these terms. Proskuneo is never used to represent any religious assembly though the English word “worship” is used that way today. Though by necessary inference, proskuneo does certainly include praise, prayer, the Lord’s Supper, listening to teaching, and benevolent giving that occur in Christian assemblies. Christian assemblies are never referred to as “worship” in the Bible.

2) Aided by the lexical sources mentioned before, latreuo means precisely to serve in a priestly and, or sacrificial manner. The noun form latreia is also sacrificial and priestly in sacrificial service to God. Notice that this word is never used in reference to any New Testament Christian meeting. Many resist the idea that this word even comes close to the concept of worship, so not to support the doctrine that “all of life is worship”, which is a doctrine derived from an inconsistent understanding of this worship by offering oneself as a living sacrifice to God in Romans 12:1. As numerous uses of latreuo affirm throughout the New Testament, latreuo does very much refer to a specific manner of worship, and whether this fact supports the “all of life is worship” doctrine is another issue separate from the study of this particular word.

Translators of the most popular English translations of the Scriptures translate latreuo as “worship” at least three times or more instead of as “sacrificial service.”

• KJV – Acts 7:42, 24:14; Phil 3:3; Heb 10:2
• NKJV – Acts 7:42, 24:14; Phil 3:3; Heb 10:2
• ASV 1901 – Luke 2:37; Phil 3:3; Heb 9:9
• NASV – Rom 12:1; Phil 3:3; Heb 9:1, 6, 9, 10:2
• NIV – Luke 2:37; Acts 7:7; 42, 24:14; Rom 9:4, 12:1; Phil 3:3; Heb 9:1, 9, 10:2, 12:18
• NRSV – Luke 2:37; John 16:2; Acts 7:7, 42, 24:14, 26:7, 27:23; Rom 9:4, 12:1; Phil 3:3; 2 Tim 1:3; Heb 8:5, 9:1, 6, 9, 14, 10:2, 12:28; Rev 7:15, 22:3
• ESV – Luke 2:37; Acts 7:7, 42, 24:14, 26:7, 27:23; Rom 9:4, 12:1; Phil 3:3; Heb 9:1, 9, 10:2, 12:28; Rev 22:3

Also recognize that Hugo McCord’s translation translated latreuo as “worship” in Acts 7:42, Hebrews 9:9, and 10:2. Therefore, latreuo does not mean simply “to serve.” Those who would continue to affirm this idea stand against not only overwhelming scriptural evidence that supports the definition of “sacrificial service,” but they also stand against the many translators of these translations presented above.

By a thorough examination of the uses of this word show that in every instant throughout the New Testament Scriptures, latreuo is the second closest word in definition to worship. In the Scriptures, latreuo is continuously used in reference to religious rituals, and in every single use of the word, worshipers direct their service toward God or something considered a god or divine. The most precise and consistent definition of this word is “sacrificial service.”

In like manner in study and affirming these truths, Everett Ferguson finds,

Another common word for worship in the Greek world was latreuo (“to perform religious service,” “to carry out cultic duties”; noun latreia). It is used in the New Testament for pagan worship (Acts 7:42; Rom. 1:25), but properly belongs to God alone (Matt. 4:10). The word most often designates Jewish worship (Acts 7:7; 26:7; Rom. 9:4; Heb. 8:5; 9:1, 6, 9; 10:2; 13:10). That worship included fasting and prayers in Luke 2:37. A metaphorical use of the word occurs in John 16:2. Paul used the word to describe his service to God in Romans 1:9 (another instance of his use of cultic language for his service to the gospel; cf. 1 Tim. 1:3; Acts 24:14; 27:23). Christian worship is contrasted to Jewish in Phil. 3:3 (connected with the Spirit and with Jesus) and Hebrews 13:10 (referring to the sacrifice of Jesus). Christian worship is described by this word in Hebrews 9:14 and 12:28, as is the heavenly worship in Revelation 7:15 and 22:3. Latreia for Christians is no longer the temple sacrifices but the rational offering of their bodies as living sacrifices in doing the will of God (Rom. 12:1-2).

Does the English definition of worship match up to that of latreuo? From the study above, one can conclude that latreuo is much narrower in definition than that of the English definition of worship and that latreuo does not line up in meaning as much as proskuneo does. The common English definition of worship is broader than sacrificial and priestly services, latreia. “Worship” is broader sacrificial and temple worship, and worship may include prostrating oneself in honor and other acts of reverence such as doing good unto others. Notice that latreuo is also never used to refer to any assembly like proskuneo. By inference upon Scripture, latreuo does occur in Christian assemblies as much as Christians are priests who worship by their spiritual offerings (1 Pet 2:5). Therefore, latreuo is a kind of worship, but latreuo is not completely synonymous with the term “worship.”

3) Backed by the lexical sources of this study, the word now to consider is leitourgeo in the verb form and in noun form leitourgia. Leitourgeo means specifically to minister in an official manner. In the Scriptures, this word refers to public civil acts of service that can include priestly and religious services in a theocratic nation like that of Israel. In the New Testament, the term also refers to the ministry of Christians as they act in their office of being spiritual priests thus relating to the new spiritual sacrifices according to the New Testament. This term also works well in supporting the theocratic kingdom of the New Testament, the Church, where one may officially minister on behalf of the kingdom under the divine kingship of Christ.

Everett Ferguson’s statement is that,

The English word “liturgy” is derived from the Greek leitourgia (verb leitourgeo), a word referring to public service (cf. Rom. 13:6), but used in Jewish and Christian literature of the early Christian era predominantly for religious service (see p.224 on Rom. 15:16). The broader sense of non-cultic service may be illustrated by 2 Corinthians 9:12 and Romans 15:27, the contribution for the needs of the saints, but even here there may be a metaphorical use of the sacrificial meaning (as in Phil. 2:17, cf. 2:30). The common use of the word in the New Testament, reflecting the Greek Old Testament, is for the Jewish temple service (Luke 1:23; Heb. 9:21; 10:11), and thus it is used also for Jesus’ priestly ministry (Heb. 8:2, 6). Paul uses this family of words for his preaching ministry (Rom. 15:16), and this fact along with usage in early extra-canonical Christian literature, may give the meaning of “preaching” or specifically “prophesying,” for the only usage of the word in the New Testament in the context of a Christian meeting, Acts 13:2.

From an examination of this word, leitourgeo is a term that is broader in definition than proskuneo, latreuo, and the English definition of worship. This word refers to public civil acts of service, and more particularly, it can refer to sacrificial services. Leitourgeo contrasts the English definition of worship that does not consist of such public and civic services. Clearly, the services of this type can include or exclude all together the actions of proskuneo and latreuo. This word would better be translated “to minister” and not “to worship.”

4) The lexical sources of this study support the word threiskeia as meaning religion. Though this student disagrees, the lexical sources also affirm that another definition of threiskeia is “worship.” Threiskeia is not synonymous with worship because it has no verb form. There are six occurrences of this term in five verses of the New Testament Scriptures. See, threiskeia like proskuneo, latreuo, and leitourgeo is never used to refer to any assembly. This author minutely disagrees with the lexical sources above and Dr. Ferguson’s affirmation below regarding threiskeia. This author finds that the word “religion” meets threiskeia’s definition the best in every single occurrence of the word in Scripture while the lexical aids and Dr. Ferguson do not show a preference between these terms. “Religion” can be affirmed as the best word for threiskeia by the truth that the word “religion” and “religious” function like threiskeia as a noun and adjective only. Note that both “religion” and threiskeia do not have a verb form unlike “worship.” “Worship” refers to an action while threiskeia and “religion” refer to a belief system. Observe Acts 26:5 and notice how the use of the word “worship” does not agree with the text: “the straightest sect of our worship”; as opposed to: “the straightest sect of our religion.” With the statements above, this author believes that his more precise definition is soundly established beyond dispute.

Here is Ferguson’s understanding of the term,

Thraskeia was another word for “religious service” or “cult,” the external expressions of worship. It refers to Judaism in Acts 26:5 and the worship of angels in Colossians 2:18. Its only application to Christianity in the New Testament occurs in James 1:26-27, where true religion is defined in terms of good deeds and conduct. In contrast to “worthless religion,” which does not control the tongue, “pure and undefiled religion” is care for widows and orphans and keeping oneself unstained by the world. How does “worship” and threiskeia match up? The English definition of “worship” only matches to thraskeia in the way that “worship” refers to the term “religion”. “Religion” is broader in definition than “worship”. This is because the word “religion” entirely encompasses a belief system consisting doctrine and practice while “worship” may be expressed only as broad as the practice of a religion.

5) Sebomai means to venerate. From the text, The Church of Christ: A Biblical Ecclesiology for Today, Ferguson affirmed,

Sebomai and cognates meant “to worship” in the sense of show reverence and respect for one. It was used for the worship of the pagan deity Artemis (Acts 19:27; cf. Rom. 1:25 for worshipping the creature rather than the Creator). Matthew 15:9 and Mark 7:7 (quoting Isa. 29:13) use the word for vain worship of God. The participle is used for Gentiles who reverenced the God of the Jews (several times in Acts – e.g., 13:43, 50; 17:4, 17). The only express reference to Christian worship is Acts 18:13, where the Jews charged Paul with teaching “people to worship God in ways…contrary to the law.”

Sebomai mostly encompasses the English definition of “worship”, though there are no passages that present sebomai to consist of the act of prostrating oneself while the words “worship” and proskuneo do. Evidently, the term “worship” is closer in definition to proskuneo than sebomai. The term “venerate” is as synonymous in meaning to sebomai as “worship” is to proskuneo.

6) Eusebeo means to show respect. According to 1 Timothy 2:2, 2 Timothy 3:12, and Titus 2:12, this term is often times used to command reverent and pious living. Everett Ferguson also affirms,

Eusebeia – a general word for religion, piety, or devotion – could also refer to worship. In Greco-Roman literature, it almost always refers to cultic activities involving paying proper reverence or adoration. With reference to deity it meant the attitude of dutiful ritual observance and obligation. With reference to human beings (especially the duty to parents) it meant the attitude of respect and loyalty to another person. But, in every case, it referred not just to the attitude (as often do the English words “devotion”, “piety”, and “godliness”) but also the activity by which the attitude was expressed.

The Apostle Paul used this verb for the common Greek senses of pagan worship in Acts 17:23, and he used the term for fulfilling obligations to members of one’s family in 1 Timothy 5:4. Though this word is usually translated “worship” in one passage, Acts 17:23; the Scriptures do not support this term as synonymous with “worship.” Though eusebeo may refer to worship in some contexts, so does the word for faith, pistos; yet no one concludes that the word pistos has the same meaning as worship. There is one occurrence in the Scriptures of this word that abruptly shows that eusebeo is not synonymous with “worship.” In 1 Timothy 5:4, Christians are “to practice piety” toward their family. The passage states, “but if any widow has children or grandchildren, they must first learn to practice piety in regard to their own family and to make some return to their parents; for this is acceptable in the sight of God.” Certainly, no one who is aware of the context can conclude that the phrase “to practice piety” should be translated “to worship” or this would mean that children are to worship their parents by caring for them in their old age.

Conclusion

After one examines these words, it is clear that these Greek words are distinct from one another. All the prominent translations of the Scriptures translate these Greek words as “worship” sometimes and not as worship at other times. Note that both literal and dynamic translations of the Scriptures give no indication to readers that translators represent different words by “worship.” This study finds that translators should not render all of these words as “worship.” Translations should note that these words are separate and distinct, so that there is no confusion concerning the meaning of worship. These words can easily be accurately translated into separate and distinctive words and phrases.

In review, the study above reveals that only proskuneo matches “worship” though other words do relate to worship. Worship via proskuneo is to honor, revere, and venerate the divine and, or noble, which consists of sacrificial services, gifts, and a simple act of humility and reverence like prostrating oneself. Does this now mean that whatever act that a Christian recognizes as honor, reverence, and veneration is worship? With worship defined, what is an act of worship? See the article, “Sacrificial Worship and the Biblical Definition of Worship.”

May God bless your studies.