Strong’s Greek 3889, παραμυθία (paramythía), denotes verbal consolation that calms distress, relieves grief, and instills quiet confidence. Whereas παράκλησις (paraklēsis) often calls to action, παραμυθία emphasizes gentle solace—words that soothe aching hearts and steady the faint-hearted.

Biblical Occurrence

The term appears only once in the Greek New Testament, in Paul’s discussion of congregational prophecy:
• 1 Corinthians 14:3 – “But the one who prophesies speaks to people for edification, encouragement, and comfort.”

Here παραμυθία stands alongside οἰκοδομή (“edification,” the strengthening of faith) and παράκλησις (“encouragement,” the stirring to obedience). Together they sketch a three-fold purpose for Spirit-guided speech in the church: build up, urge on, and quiet fears.

Old Testament Background

Although παραμυθία itself is not used in the Septuagint, its idea permeates passages such as Isaiah 40:1, “Comfort, comfort My people,” and Psalm 119:50, “This is my comfort in my affliction, that Your promise revives me.” Divine consolation consists of declared truth that repairs the inner man. The prophets called Israel to rest in God’s covenant faithfulness; the New Testament continues that pattern within the body of Christ.

Relation to Prophecy and Spiritual Gifts

In 1 Corinthians 14 Paul corrects Corinthian fascination with tongues by elevating intelligible prophecy. A genuine prophetic word is not a display of ecstatic ability; its fruit is discernible benefit to hearers. Παραμυθία marks the tenderest of those benefits, reminding believers that every spiritual gift is measured by the love it conveys (1 Corinthians 13:1-3). Words that magnify Christ yet leave mourning saints unassuaged fall short of New Testament prophecy’s aim.

Pastoral Implications

1. Bereavement ministry. Christ-centered consolation carries unique authority (see 1 Thessalonians 4:13-18).
2. Counseling the discouraged. “Encourage the fainthearted” (1 Thessalonians 5:14) employs the cognate verb παραμυθέομαι. Scriptural comfort addresses both mind and emotions, replacing anxiety with trust (Philippians 4:6-7).
3. Liturgical reading and preaching. Public proclamation that expounds promises of God supplies παραμυθία to the gathered church.

Christological Fulfillment

Jesus embodies and secures lasting comfort. Simeon awaited “the consolation of Israel” (Luke 2:25); that consolation arrives in Christ’s atonement, resurrection, and promised return. Through the Holy Spirit, believers taste now what will be perfected in the age to come (John 14:16-18; Romans 8:23).

Eschatological Comfort

Final consolation crowns redemptive history: “He will wipe away every tear from their eyes” (Revelation 21:4). The fleeting comfort offered by human sympathy finds its ultimate anchor in the unshakeable hope of resurrection (2 Corinthians 4:14-18).

Historical Usage in the Early Church

Patristic writers such as Chrysostom cite 1 Corinthians 14:3 to describe homiletic goals—doctrine must end in παραμυθία for the afflicted. Early Christian letters (e.g., the Martyrdom of Polycarp) emulate Paul’s triad, mingling instruction with warm consolation to persecuted believers.

Practical Application for Today

• Shape pastoral care around Scripture-saturated words that both exhort and soothe.
• Evaluate preaching and teaching by the presence of authentic comfort, not merely intellectual depth.
• In personal ministry, listen first, then speak promises that redirect sorrow toward the hope of the gospel.

Related Concepts and Further Study

Paraklēsis (Strong’s 3874), Paramytheomai (Strong’s 3888), Oikodomē (Strong’s 3619), Consolation of Israel (Luke 2:25), God of all comfort (2 Corinthians 1:3-7), Comfort in suffering (2 Thessalonians 2:16-17).