A Word Study of the Hebrew and Greek Words for “Tested” in the Bible

 

Today, we will focus on a word study of the Hebrew and Greek words for “tested” in the Bible. In 1 Peter 1:3-9, the Apostle Peter addressed the first-century believers undergoing various trials or tests of their faith. This passage explains God’s goal in testing His people. Building upon the word “tested” in Genesis 22:1, you see Abraham’s response to the supreme test he faced in offering Isaac. This word study helps deal with tests of faith you have recently faced or are currently facing. It will prove helpful in responding to God’s tests Biblically.

The Tanakh, also known as the Hebrew Bible, represents the original Hebrew text of the Old Testament scriptures. As the words were recorded in their original language by the Biblical authors, the Tanakh carries immense value and authority in evaluating the precise wording and meaning of the text. By analyzing the Hebrew vocabulary, grammar, and syntax, scholars can closely examine the nuances and connotations of the words used.

However, the Septuagint, the earliest Greek translation of the Hebrew Bible dating back to the 3rd century BCE, also holds tremendous importance for textual analysis. This translation, produced by Jewish scholars in Alexandria, Egypt, provides valuable insights into how the Hebrew text was understood and interpreted very early. The Septuagint can shed light on alternative readings, interpretations, and textual variations that may have existed in the Hebrew source manuscripts used by the translators.

By comparing and contrasting the Tanakh and the Septuagint, scholars can identify potential discrepancies, variations, or nuances in the wording and phrasing of specific passages. These differences can reveal insights into the transmission and interpretation of the text over time and the cultural and linguistic contexts in which the translations were produced.

Moreover, the Septuagint holds particular significance for understanding the development of early Christian theology and interpreting the Old Testament within the New Testament writings. Many New Testament authors quoted directly from the Septuagint, and this Greek translation influenced their choice of wording and interpretation.

After these things God tested Abraham and said to him, "Abraham!" And he said, "Here I am." Gen 22:1 (ESV)

Genesis 22:1, often called the Akedah or the Binding of Isaac, presents a profound and complex moment in Jewish theological tradition. This narrative describes God's command to Abraham to offer his son Isaac as a sacrifice, a command that an angel of the Lord ultimately revokes. The Hebrew word for "tested" in this passage and its counterpart in the Greek Septuagint (LXX) carries significant theological weight. It offers insights into the nature of faith, obedience, and divine testing.

Hebrew Word in Genesis 22:1 (Tanach)

In the Masoretic Text of the Tanach, the Hebrew word used for "tested" in Genesis 22:1 is נִסָּה (Nissah). This verb stems from the root נסה (NSH), which can be translated to mean "to test," "to try," or "to prove." The etymology of נסה suggests an examination of character or fidelity, often in a context where the outcome is uncertain to those being tested, though not to God.

Etymology and Definition

The root נסה is used in various contexts within the Hebrew Bible to denote the testing of individuals' faith or obedience and in situations that examine the quality or authenticity of physical objects. In the theological context, however, the emphasis is on a trial or test designed to reveal or refine character rather than to tempt towards failure.

Theological Meaning

In the Jewish theological tradition, the testing of Abraham in Genesis 22:1 is often understood as a trial of his faith and obedience. In this context, the use of נִסָּה (Nissah) suggests a divine intention not to lead Abraham into sin but to deepen his relationship with God by demonstrating unwavering faith and trust. This trial is not punitive but is instead seen as an opportunity for spiritual growth and affirmation of covenantal commitment.

Greek Word in Genesis 22:1 (Septuagint)

In the Septuagint (LXX), the ancient Greek translation of the Hebrew Bible, the word used for "tested" in Genesis 22:1 is ἐπείρασεν (epeirazen), derived from the verb πειράζω (peirazō). This word carries nuances that are both similar to and distinct from the Hebrew original.

Etymology and Definition

The Greek πειράζω (peirazō) has a range of meanings, including "to try," "to test," "to tempt," and "to experiment." In the New Testament, which also employs this word, the context often determines whether the connotation is positive (as in testing one's faith) or negative (as in leading into temptation).

Theological Meaning

In the context of the Septuagint, ἐπείρασεν (epeirazen) in Genesis 22:1 is understood similarly to the Hebrew נִסָּה (Nissah), emphasizing the testing of faith and obedience. However, the Greek usage also introduces the dimension of discernment in the face of trials, suggesting a process through which one's fidelity to God is revealed and strengthened. The Septuagint's translation reflects an understanding of divine testing to refine and purify faith, aligning with broader themes in Hellenistic Jewish and early Christian thought.

1 Peter 1:3-9

In this passage, the apostle Peter begins by praising God for His great mercy in causing believers to be born again to a living hope through the resurrection of Jesus Christ. This new birth gives Christians an imperishable, undefiled, and unfading inheritance, kept in heaven for them.

Though believers experience trials and suffering, Peter encourages them to rejoice, for their genuine faith is being tested and refined like gold by fire. This testing produces a faith that brings praise, glory, and honor when Jesus Christ is revealed.

Though the believers have not seen Jesus, they love Him deeply. And though they do not see Him now, they believe in Him and experience an inexpressible and glorious joy. For they are receiving the salvation of their souls - the very reason and outcome of their faith.

Peter commends the believers for setting their hope fully on the grace that will be brought to them at the revelation of Jesus Christ. The theme of a "living hope" through new birth resonates, as believers have been born anew into an eternal inheritance by the power of Christ's resurrection.

Peter talks about testing in verse 7:

so that the tested genuineness of your faith--more precious than gold that perishes though it is tested by fire--may be found to result in praise and glory and honor at the revelation of Jesus Christ. 1 Peter 1:7 (ESV).

Greek Word in 1 Peter 1:6-7 (UBS 5 Greek New Testament)

In 1 Peter 1:6-7, the Greek word used for "tested" is δοκιμάζω (dokimazō). This term is particularly significant in the context of verses 6-7, which discuss the testing of believers' faith through various trials. The passage suggests that this testing serves a purpose similar to refining gold through fire, intended to prove and improve the believers' faith, making it more genuine and valuable.

Etymology and Definition

The word δοκιμάζω (dokimazō) originates from a root that means to test, try, or prove something, especially with the intention of proving its worth, quality, or genuineness. The term means testing something to determine if it meets certain standards or criteria. In secular Greek literature, it was often used in the context of testing metals, particularly gold and silver, to ascertain their purity.

Theological Meaning

In the Jewish theological context and extending into early Christian thought, as reflected in 1 Peter, the concept of being tested (δοκιμάζω, dokimazō) goes beyond the mere endurance of difficulties. It signifies a process through which one's faith is proven, refined, and strengthened. The trials and sufferings believers face are depicted not as punitive measures but as opportunities for spiritual growth and deeper reliance on God. The metaphor of gold being refined by fire is particularly poignant, suggesting that just as gold is purified through intense heat, so is faith made purer and more resilient through trials.

This theological perspective considers trials integral to developing a genuine, enduring, and praiseworthy faith before God. The "tested" faith has been through adversity and emerged stronger, demonstrating its authenticity and depth. Such a view is deeply rooted in Jewish wisdom literature, which often portrays suffering and testing as ways individuals grow in virtue, wisdom, and righteousness.

Conclusion

Both the Hebrew נִסָּה (Nissah) and the Greek ἐπείρασεν (epeirazen) convey the notion of testing or proving with profound theological implications. In the Jewish tradition, the testing of Abraham in Genesis 22:1 is not merely a historical account but a narrative rich with symbolic meaning, emphasizing the depth of Abraham's faith and the nature of his relationship with God. This story and the words used to describe Abraham's trial invite reflection on the nature of faith, obedience, and divine providence, offering enduring insights into the human-divine relationship.

In the New Testament, particularly within the passage of 1 Peter 1:3-9, the concept of being "tested" carries significant theological weight, especially in the context of Christian faith and suffering. This passage speaks to the enduring hope and faith of believers, even amidst trials and sufferings, portraying these trials as a means of refining and proving the genuineness of their faith. The specific Greek word used in this context for "tested" is crucial for understanding the passage's depth and the broader theological implications.

The use of δοκιμάζω (dokimazō) in 1 Peter 1:3-9 reflects a nuanced understanding of the role of suffering and trials in the life of a believer. While rooted in Jewish theological traditions, this concept is expanded within the Christian context to articulate a view of trials as inevitable and essential processes for verifying and refining faith. The passage encapsulates a key aspect of early Christian identity and hope, emphasizing that the trials of this life prepare believers for the inheritance that is imperishable, undefiled, and unfading, kept in heaven for them. Through this lens, suffering and trials are reinterpreted as part of the divine process of sanctification, leading believers toward ultimate salvation and glory.

Today’s word study focused on the Hebrew and Greek words for "tested" in the Bible, focusing on Genesis 22:1, where God tests Abraham, and 1 Peter 1:3-9 where believers' faith is tested through trials. The Hebrew word נִסָּה (nissah) and Greek ἐπείρασεν (epeirazen) in Genesis 22:1 convey God testing Abraham's faith and obedience, revealing his character rather than tempting him to sin. In 1 Peter 1:7, the Greek δοκιμάζω (dokimazō) describes the testing of believers' faith through trials, likened to refining gold by fire to prove its genuineness. The Greek word δοκιμάζω (dokimazō) reflects a theological perspective that trials are not punitive but opportunities to refine and strengthen genuine faith for spiritual growth. The document explores the nuances of these "testing" words to illuminate how divine testing fits into Jewish and early Christian understanding of a believer's faith development through suffering.