StrongerBible

prothesis

πρόθεσις

GreekG4286purpose, showbread

Appears 12 times · tap a cell to see the verses

Mat 12:4Mrk 2:26Luk 6:4Act 11:23Act 27:13Rom 8:28Rom 9:11Eph 1:11Eph 3:112Ti 1:92Ti 3:10Heb 9:2
Root family
Word studyResearch-gradePROTH-eh-sisnoun

What prothesis means

1

God's purpose: his settled, prior plan to save, set in place before time and carried out in Christ

TranslatabilityApproximateCertaintyStrong

This is the word Paul reaches for when he wants to name the plan behind salvation. It does not mean a passing wish or a hope that things turn out well. It means a purpose already formed and firmly in place, the kind of fixed intention a king has when he sets a policy or a person has when their mind is made up. The same word was used in everyday Greek for a king's settled aim and for a person's resolve, and Paul lifts that ordinary sense and applies it to God: God has a plan, and that plan stands.

The senses below separate the two owners of such a purpose. Most often it is God's own purpose, the reason Paul can say that everything works together for good for those called according to it. Once or twice it is a person's resolve, the same firmness of mind turned toward how someone lives. The thread that holds them together is the idea of a purpose set beforehand and held to.

When Paul speaks of God's purpose he is making a large claim, and Christians have long disagreed about exactly how large. Some read it as God's eternal choice of particular people; others as God's single plan for his people and the world, reaching its goal in Jesus; others as God's sweeping claim to rescue a world in trouble. The disputes below lay out where the disagreement lies. What no one disputes is that for Paul this purpose belongs to God, was formed before time, and is now out in the open in Christ.

Nuances

1aGod's saving purpose: his eternal plan, formed before time and worked out in Christ
Rom 8:28Rom 9:11Eph 1:11Eph 3:112Ti 1:9
1ba person's resolve: a settled intention or fixed aim that a human being holds to
Act 11:23Act 27:132Ti 3:10
2

the bread of the Presence: the loaves set out before God on the table in the tabernacle and temple

TranslatabilityUntranslatableCertaintySettled

This is a fixed name for one of Israel's holiest objects: the loaves of bread laid out on a special table in God's sanctuary and kept there continually before him. The Greek phrase translates a Hebrew expression often rendered the bread of the Presence or the showbread. The word here keeps the picture of something set out in plain view, the loaves displayed before God as an ongoing sign of the covenant.

By the time of the New Testament this had become a fixed technical term, the standard label for those loaves rather than a fresh description. When Jesus points to David eating this bread, or when the book of Hebrews lists the furnishings of the sanctuary, the word is doing the work of a proper name for a known sacred thing.

This sense and the purpose sense share a single root verb meaning to set something before, but they run on separate tracks and the Bible never plays one against the other. They are best treated as two different words that happen to be spelled alike.

Mat 12:4Mrk 2:26Luk 6:4Heb 9:2

What scholars say about prothesis

The standard lexicons split πρόθεσις into two cells descending from the verb προτίθημι (to set or place before): a concrete cultic sense (the loaves displayed before God, used in the NT only for the showbread at Matt 12:4; Mark 2:26; Luke 6:4; Heb 9:2) and an abstract sense (plan, purpose, resolve). BDAG (3rd ed., 869) and EDNT follow this division; Louw-Nida go further and assign the two to unrelated semantic domains, treating them as effectively homonymous. The abstract sense is well attested in Hellenistic literary and documentary Greek (Polybius's idiomatic κατὰ πρόθεσιν for deliberately; the papyri in Moulton-Milligan; royal-decree usage noted by Spicq) and in the Greek-composed LXX books (2 Macc 3:8, the king's purpose). The cultic title οἱ ἄρτοι τῆς προθέσεως becomes standard only in the post-Pentateuchal LXX (the Pentateuch avoids it, e.g. Exod 25:30 ἄρτους ἐνωπίους; Wevers reads this as anthropomorphism-avoidance). Christian Maurer (TDNT 8:164-66) makes the central theological claim that Paul is the first to use πρόθεσις for the prior saving decision of God. The major fault line is exegetical, over what Paul means by God's πρόθεσις: a Reformed/decretal reading (Cranfield, Murray, Schreiner, Moo, Piper, O'Brien) of a pre-temporal sovereign decree concerning individuals; a salvation-historical/New Perspective reading (Wright, Dunn) of God's covenant plan for Israel and the world climaxing in Messiah; a corporate-election reading (Klein, Abasciano, Thornhill); and an apocalyptic reading (Kasemann, Beker, Martyn). Scholarship finds no typological bridge between the two senses at the level of the noun; the nearest verbal bridge is the contested προέθετο of Rom 3:25 (Cranfield reads purposed, Wright/Moo/Schreiner/Bailey read publicly set forth).

Where scholars disagree about prothesis

What Paul means by God's πρόθεσις (purpose) in Romans 8:28, 9:11, Ephesians 1:11, 3:11, and 2 Timothy 1:9: whether it is an eternal decree concerning particular individuals, God's covenant plan for his people and the world climaxing in the Messiah, a primarily corporate and vocational election, or God's sweeping apocalyptic claim over a world in bondage.

  • contestedA pre-temporal, sovereign, unconditional purpose concerning particular persons; 2 Tim 1:9 (before times eternal) and Eph 1:11 (who works all things) are the controlling parallels, with προορίζω as the verbal counterpart.; C. E. B. Cranfield, Romans (ICC), 1:431; Thomas R. Schreiner, Romans (BECNT); Douglas J. Moo, Romans (NICNT); John Piper, The Justification of God
  • contestedGod's single covenant plan for Israel and the world, now reaching its goal in the Messiah and the Spirit; election is primarily corporate and vocational, with individual salvation included as derivative.; N. T. Wright, The Climax of the Covenant; James D. G. Dunn, Romans (WBC)
  • minorityAn explicitly corporate election grounded in Second Temple Jewish election theology.; Brian J. Abasciano, "Corporate Election in Romans 9," JETS 49 (2006); William W. Klein, The New Chosen People
  • minorityGod's invasive, cosmic-apocalyptic claim over a world held by the powers, refusing both individual-decretal and merely-covenantal readings.; Ernst Kasemann, Commentary on Romans

Whether the two senses (the showbread and God's purpose) are exegetically connected, that is, whether any NT writer plays on the cultic display sense when speaking of God's plan.

  • majorityNo connection at the level of the noun; the two are homonymous outcomes of a shared verb, etymologically linked but exegetically separate, with no scholarly typology from showbread to God's plan.; Christian Maurer, "πρόθεσις," TDNT 8:164-166; BDAG, 3rd ed., s.v. πρόθεσις, p. 869
In-depth research

This is a research paper, so it may be hard to read without scholarly background. It is useful if you want to dig even deeper into this word.

Sources

  • BDAG, 3rd ed., s.v. πρόθεσις, p. 869lexicon
  • Christian Maurer, "πρόθεσις," TDNT 8:164-166theological-dictionary
  • Moulton and Milligan, The Vocabulary of the Greek Testament, p. 540lexicon
  • Ceslas Spicq, Theological Lexicon of the New Testament, vol. 3, s.v. πρόθεσιςtheological-dictionary
  • Moises Silva, ed., NIDNTTE, s.v. πρόθεσις/προτίθημιtheological-dictionary
  • C. E. B. Cranfield, Romans (ICC), 1:431commentary
  • Thomas R. Schreiner, Romans (BECNT)commentary
  • James D. G. Dunn, Romans (WBC)commentary
  • N. T. Wright, The Climax of the Covenantmonograph
  • Paul Ellingworth, The Epistle to the Hebrews (NIGTC), on 9:2commentary
  • Andrew T. Lincoln, Ephesians (WBC)commentary
  • I. Howard Marshall, The Pastoral Epistles (ICC), on 2 Tim 1:9commentary

All attested forms of πρόθεσις

accusative f s

πρόθεσιν

Rom 8:28, Eph 1:11, Eph 3:11, 2Ti 1:9

genitive f s

προθέσεως

Mat 12:4, Mrk 2:26, Luk 6:4, Act 27:13

dative f s

προθέσει

Act 11:23, 2Ti 3:10

nominative f s

πρόθεσις

Rom 9:11, Heb 9:2