Lexical Summary
peras: End, limit, boundary
Original Word: πέρας
Part of Speech: Noun, Neuter
Transliteration: peras
Pronunciation: peh'-ras
Phonetic Spelling: (per'-as)
KJV: end, ut-(ter-)most participle
NASB: ends, end
Word Origin: [apparently of an obsolete derivative of peiro "to pierce"]
1. an extremity
Strong's Exhaustive Concordance
end, limit
From the same as peran; an extremity -- end, ut-(ter-)most participle
see GREEK peran
NAS Exhaustive Concordance
Word Originakin to peirar (end, limit)
Definitiona limit
NASB Translationend (1), ends (3).
Thayer's Greek Lexicon
STRONGS NT 4009: πέραςπέρας,
πέρατος,
τό (
πέρα beyond), from
Aeschylus down,
extremity, bound, end (see
τέλος, 1 a. at the beginning);
a. of a portion of space ("boundary, frontier): πέρατα τῆς γῆς (the ends of the earth), equivalent to the remotest lands, Matthew 12:42; Luke 11:31 (Homer, Iliad 8, 478 (πεῖραρ); Thucydides 1, 69; Xenophon, Ages. 9, 4; the Sept. for אֶרֶץ אַפְסֵי (Winer's Grammar, 30)); also τῆς οἰκουμένης, Romans 10:18 (Psalm 71:8
b. of a thing extending through a period of time (termination): ἀντιλογίας, Hebrews 6:16 (τῶν κακῶν, Aeschylus Pers. 632; Josephus, b. j. 7, 5, 6, and other examples in other writings).
Topical Lexicon
Semantic Scope πέρας denotes the farthest limit, boundary, or extremity, whether spatial, temporal, or rhetorical. In Scripture it can describe (1) the remotest regions of the inhabited world and (2) the decisive conclusion of a matter. These two nuances converge to emphasize both the universal reach of God’s salvific purpose and the finality of His sworn word.
Old Testament and Jewish Background
The Septuagint frequently employs cognates of πέρας to render Hebrew terms for “ends” (קָצֶה, תַּכְלִית). In Psalms and Isaiah the phrase “ends of the earth” becomes a literary marker for the nations awaiting Israel’s Messiah (Psalm 22:27; Isaiah 45:22). Second-Temple literature retains the expression to describe the spread of wisdom and judgment to distant peoples (Wisdom of Solomon 10:19; Sirach 24:31). This linguistic heritage sets the stage for the New Testament writers.
Key New Testament Occurrences
1. Hebrews 6:16—The End of All Dispute
“Men swear by someone greater than themselves, and their oath serves as a confirmation to end all argument.”
Here πέρας functions temporally and logically: God’s oath is presented as the ultimate terminus of debate. The author urges believers to rest in the unchangeable character of God’s promise, anchoring their hope “as an anchor for the soul, firm and secure” (Hebrews 6:19). The word therefore underlines the irrevocable certainty of covenantal assurance.
2. Romans 10:18—Universal Proclamation
“But I ask, did they not hear? Indeed: ‘Their voice has gone out into all the earth, their words to the ends of the world.’”
Paul cites Psalm 19:4 (LXX) and chooses πέρατα to stress that the witness of the gospel, like the testimony of the heavens, reaches the most distant frontiers. In context, this supports the apostle’s contention that Israel has had ample opportunity to respond to God’s revelation, heightening the responsibility of all peoples before the universal summons of the gospel.
3. Matthew 12:42 and Luke 11:31—Gentile Testimony from the Ends
“The Queen of the South will rise at the judgment with this generation and condemn it; for she came from the ends of the earth to hear the wisdom of Solomon, and now something greater than Solomon is here.” (Matthew 12:42; cf. Luke 11:31)
Jesus invokes the Queen of Sheba as an eschatological witness. Her pilgrimage from the “ends” magnifies Israel’s culpability for rejecting the incarnate Wisdom who stands among them. The term underscores the global magnetism of divine wisdom in Christ and foreshadows the incorporation of Gentiles into the kingdom.
Theological Themes
• Certainty and Finality: Hebrews uses πέρας to portray the conclusive weight of God’s oath, reinforcing the doctrine of the immutability of God’s promises.
• Universality of the Gospel: Romans 10:18 and the Synoptic passages show that no geographic boundary limits the saving message or the requisite response to it.
• Gentile Inclusion and Judgment: The Queen of the South represents those outside Israel who nonetheless honor divine wisdom, prefiguring the global church and underscoring that privilege without faith invites condemnation.
Historical and Missional Significance
Early Christian writers, echoing Paul, cited Psalm 19 to validate missionary endeavors toward the fringes of the empire. Patristic homilies (e.g., Chrysostom on Romans) argue that the church’s spread to the “ends” fulfills prophecy and verifies the gospel’s divine origin. Medieval and Reformation missionaries likewise appealed to these texts to justify overseas evangelism, seeing geographical expansion as obedience to the Lord’s eschatological design.
Practical Ministry Application
1. Preaching: Use Hebrews 6:16 to assure believers of the unbreakable nature of God’s covenant promises.
2. Evangelism: Romans 10:18 motivates outreach beyond cultural or national borders, affirming that the gospel is intended for every people group.
3. Apologetics: The Queen of the South pericope challenges complacency within the church, reminding hearers that sincere seekers from distant lands may demonstrate greater faith than those steeped in religious privilege.
4. Discipleship: Emphasize that God calls His people to align their lives with the consummate “end” He has sworn, cultivating perseverance and global vision.
Conclusion
Whether describing the conclusive force of an oath or the farthest reaches of the world, πέρας in the New Testament spotlights the decisive, boundary-breaking character of God’s redemptive work. The term invites believers to rest in the certainty of His promises and to labor until the gospel is proclaimed to every “end” of the earth.
Forms and Transliterations
περας πέρας πέρασι περασμός περατα πέρατα περάτη πέρατι περατων περάτων peras péras perata pérata peraton peratōn peráton perátōn
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