Original Word: ἀπαρχή
Part of Speech: Noun, Feminine
Transliteration: aparché
Pronunciation: ah-par-KHAY
Phonetic Spelling: (ap-ar-khay')
KJV: first-fruits
NASB: first fruits, first convert, first piece
Word Origin: [from a compound of G575 (ἀπό - since) and G756 (ἄρχομαι - to begin)]

1. a beginning of sacrifice
2. (figuratively) the (Jewish) first-fruit

firstfruits.

From a compound of apo and archomai; a beginning of sacrifice, i.e. The (Jewish) first-fruit (figuratively) -- first-fruits.

see GREEK apo

see GREEK archomai

Word Origin
from apo and arché
Definition
the beginning of a sacrifice, i.e. the first fruit
NASB Translation
first convert (1), first fruits (6), first piece (1).

STRONGS NT 536: ἀπαρχή

ἀπαρχή, ἀπαρχῆς, ἡ (from ἀπάρχομαι:

a. to offer firstlings or first-fruits;

b. to take away the first-fruits; cf. ἀπό in ἀποδεκατόω), in the Sept. generally equivalent to רֵאשִׁית; the first-fruits of the productions of the earth (both those in a natural state and those prepared for use by hand), which were offered to God; cf. Winers RWB under the word Erstlinge (BB. DD. under the word First-fruits): ἡ ἀπαρχή namely, τοῦ φυράματος, the first portion of the dough, from which sacred loaves were to be prepared (Numbers 15:19-21), Romans 11:16. Hence, in a transferred use, employed a. of persons consecrated to God, leading the rest in time: ἀπαρχή τῆς Ἀχαΐας the first person in Achaia to enroll himself as a Christian, 1 Corinthians 16:15; with εἰς Χριστόν added, Romans 16:5; with a reference to the moral creation effected by Christianity all the Christians of that age are called ἀπαρχή τίς (a kind of first-fruits) τῶν τοῦ Θεοῦ κτισμάτων, James 1:18 (see Huther at the passage) (noteworthy is εἵλατο ὑμᾶς ὁ Θεός ἀπαρχήν etc. as first-fruits] 2 Thessalonians 2:13 L Tr marginal reading WH marginal reading; Christ is called ἀπαρχή τῶν κεκοιμημένων as the first one recalled to life of them that have fallen asleep, 1 Corinthians 15:20, 23 (here the phrase seems also to signify that by his case the future resurrection of Christians is guaranteed; because the first-fruits forerun and are, as it were, a pledge and promise of the rest of the harvest).

b. of persons superior in excellence to others of the same class: so in Revelation 14:4 of a certain class of Christians sacred and dear to God and Christ beyond all others (Schol. ad Euripides, Or. 96 ἀπαρχή ἐλέγετο οὐ μόνον πρῶτον τῇ τάξει, ἀλλά καί τό πρῶτον τῇ τιμή).

c. οἱ ἔχοντες τήν ἀπαρχήν τοῦ πνεύματος who have the first-fruits (of future blessings) in the Spirit (τοῦ πνεύματος is genitive of apposition), Romans 8:23; cf. what Winer § 50, 8 a. says in opposition to those (e. g. Meyer, but see Weiss in edition 6) who take τοῦ πνεύματος as a partitive genitive, so that οἱ ἔχοντες τήν ἀπαρχήν τοῦ πνεύματος are distinguished from the great multitude who will receive the Spirit subsequently. (In Greek writings from (Sophocles) Herodotus down.)

Concept of Firstfruits

ἀπαρχή points to the very first portion of a larger harvest that is set apart for God. In biblical thought this “first share” carries two inseparable ideas: consecration (it belongs to the Lord) and guarantee (it pledges the full harvest to come). What God receives first He also promises to finish.

Old Testament Foundations

Before the Greek term appears in the New Testament, the practice of offering firstfruits was woven into Israel’s life (Exodus 23:19; Leviticus 23:9-14; Deuteronomy 26:1-11). The worshiper brought the earliest sheaves or produce, acknowledging God as giver and seeking His blessing on the remaining crop. Prophets later applied the image to people (Jeremiah 2:3), preparing the way for its Christ-centered fulfillment.

New Testament Usage of ἀπαρχή (Eight Occurrences)

1. Romans 11:16—Paul reasons that “If the first part of the dough is holy, so is the whole batch…,” using the firstfruits principle to explain how a believing remnant of Israel guarantees God’s continuing purpose for the whole nation.

2. Romans 16:5; 1 Corinthians 16:15—Epenetus and the household of Stephanas are called “firstfruits” of Asia and Achaia. Their conversion signals the beginning—and assures the prospect—of an abundant regional harvest of souls.

3. 1 Corinthians 15:20, 23—“Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep.” His resurrection is both a consecrated offering to God and a guarantee that all who belong to Him will be raised.

4. Romans 8:23—Believers “who have the firstfruits of the Spirit” taste the coming glory now as a pledge of full adoption and bodily redemption.

5. James 1:18—“That we would be a kind of firstfruits of His creation.” The new-birth community stands as the inaugural segment of the renewed cosmos.

6. Revelation 14:4—The 144,000 are “firstfruits to God and to the Lamb,” representing the initial ingathering from Israel that anticipates a wider eschatological harvest.

Christ the Firstfruits

By applying ἀπαρχή to Jesus’ resurrection, Scripture anchors the entire doctrine of bodily resurrection. Just as the first sheaf is lifted before God guaranteeing the rest of the grain, Christ’s raised body assures the future resurrection of every believer. The term thus links Easter and the Last Day into one unbreakable redemptive timeline.

Believers as Firstfruits

When individuals or groups are styled “firstfruits,” the focus is missional and covenantal:

• Missional—Early converts embody the success of gospel proclamation and inspire further labor.
• Covenantal—Their holiness sets a pattern for the wider community, reminding the church that personal consecration advances kingdom expansion.

The Spirit as Firstfruits

Romans 8:23 shifts the image from people to Presence. The indwelling Spirit is the first installment of the total inheritance (Ephesians 1:13-14). Present groaning coexists with confident hope because firstfruits guarantee fulfillment.

Holiness and Continuity

Romans 11:16 shows how firstfruits theology safeguards God’s faithfulness. A holy beginning sanctifies the whole. The principle undergirds covenant continuity from patriarchs to prophets to the church, countering any notion that divine promises lapse.

Historical and Ministry Significance

• In apostolic missions, designating a convert as ἀπαρχή honored their pioneering faith and urged churches to expect more.
• The term shaped liturgical offerings; early believers associated weekly gatherings and Eucharistic bread with presenting firstfruits to God.
• Pastoral exhortation drew on the image to foster perseverance: if the down payment is already ours (Spirit, resurrection of Christ), forfeiting the coming harvest would be folly.

Practical Application

1. Assurance—Christ’s resurrection and the Spirit’s indwelling function as legal guarantees; believers may face death and suffering with settled hope.
2. Stewardship—Giving God the “first and best” of time, talents, and resources reflects the pattern inherent in ἀπαρχή.
3. Evangelism—Early converts in any culture should be nurtured and celebrated as pledges of a larger harvest, not isolated exceptions.
4. Holiness—Because the first portion consecrates the rest, personal devotion influences corporate purity; private faithfulness is never merely private.

Summary

ἀπαρχή threads through Scripture as a redemptive theme: from Israel’s sheaves to Jesus’ empty tomb, from pioneering believers to the Spirit within. Each occurrence affirms that what God begins He brings to completion, making every firstfruits moment a standing promise of a glorious, guaranteed harvest.

απαρχαί απαρχαίς απαρχάς απαρχη απαρχή ἀπαρχὴ απαρχην απαρχήν ἀπαρχήν ἀπαρχὴν απαρχής απάρχου απαρχών απήρξαντο απήρξατο aparche aparchē aparchḕ aparchen aparchēn aparchḗn aparchḕnInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts