ἐκγαμίζω describes the act of giving someone away in marriage—normally the responsibility of a father or guardian who arranges the union and publicly transfers the bride to the bridegroom. The concept presupposes covenantal authority, familial stewardship, and social continuity, all deeply embedded in biblical revelation about marriage.

Old Testament (Septuagint) Witness

Though absent from the Greek New Testament, ἐκγαμίζω appears several times in the Septuagint, translating Hebrew idioms for “give in marriage.” It occurs in narrative (Genesis 34:9), legal instruction (Deuteronomy 7:3; Judges 12:9), prophetic admonition (Jeremiah 29:6 LXX 36:6), and historical recounting (2 Chronicles 36:3 LXX 2 Esdras 16:3). The contexts cluster around three themes:

1. Parental duty—fathers “marrying off” daughters (Genesis 34:9).
2. Covenant boundaries—warnings against giving daughters to pagan nations (Deuteronomy 7:3).
3. Exile and hope—encouragement to build families even in captivity (Jeremiah 29:6).

Each occurrence highlights God’s concern that marriage advance His covenant rather than undermine it.

Relationship to New Testament Teaching

The New Testament uses the cognate verb γαμίζω when Jesus speaks of ordinary life continuing until judgment (Matthew 24:38; Luke 17:27) and of the resurrection age where “they neither marry nor are given in marriage” (Luke 20:35). While a different compound, the idea is parallel: being “given in marriage” presumes earthly structures that will one day give way to the consummated kingdom. By comparing ἐκγαμίζω (LXX) with γαμίζω (NT), Scripture presents a coherent timeline—family stewardship now, eschatological transformation later.

Historical and Social Setting

1. Paternal authority – In ancient Israel a father’s consent and arrangement were indispensable. ἐκγαμίζω underscores that the daughter was not acting independently but under the household’s covenant umbrella (Numbers 30:3-5 principle).
2. Bride-price and dowry – Giving in marriage entailed negotiated gifts (Genesis 34:12). The act was economic as well as relational, ensuring the bride’s protection.
3. Public ceremony – Witnesses, blessings, and feasting marked the transfer (Judges 14:10-11).
4. Moral safeguard – Laws restricting intermarriage (Deuteronomy 7:3-4) protected Israel from idolatry.

Theology of Covenant and Holiness

• Marriage mirrors God’s covenant with His people (Isaiah 54:5). To “give in marriage” is therefore to participate in a living parable of divine faithfulness.
• The prohibition of foreign marriages reflects the call to holiness: “For they will turn your sons away from following Me” (Deuteronomy 7:4).
• In exile the Lord directs His people still to “take wives and have sons and daughters… give your daughters in marriage” (Jeremiah 29:6), proving that covenant life continues even under discipline.

Eschatological Trajectory

Jesus reaffirms marriage’s temporary nature: “Those who are considered worthy to attain to that age… will neither marry nor be given in marriage” (Luke 20:35). Present-age stewardship (expressed by ἐκγαμίζω) prepares believers for future glory where earthly symbols yield to their heavenly fulfillment—the marriage supper of the Lamb (Revelation 19:7-9).

Ministry Implications

1. Parental responsibility – Christian parents are entrusted with guiding children toward godly marriages, upholding holiness over cultural convenience.
2. Discipleship analogy – Paul likens presenting believers to Christ as a pure bride (2 Corinthians 11:2), echoing the careful guardianship implied in ἐκγαμίζω.
3. Pastoral counseling – Teaching on biblical betrothal, consent, and covenant safeguards helps protect congregations from ungodly alliances.
4. Missionary balance – Jeremiah 29:6 encourages building families even in a hostile culture, modelled today by church plants and diaspora communities.

Practical Counsel

• Pray and plan – seek the Lord’s wisdom when overseeing or advising on marriages (Proverbs 3:5-6).
• Guard spiritual unity – “Do not be unequally yoked with unbelievers” (2 Corinthians 6:14).
• Uphold vows – disciple couples to view marriage as covenant, not contract (Malachi 2:14).
• Anticipate eternity – earthly marriages point forward; honor them now while longing for the ultimate union with Christ (Revelation 21:2-3).

Summary

ἐκγαμίζω, though absent from the New Testament text, enriches biblical theology by illuminating the covenantal act of giving in marriage. Its Septuagint usage, harmonious with later revelation, frames parental stewardship, covenant fidelity, and eschatological hope—vital truths for the church’s teaching and pastoral practice today.