Lexical Summary
eudokeó: To be well pleased, to take delight, to approve
Original Word: εὐδοκέω
Part of Speech: Verb
Transliteration: eudokeó
Pronunciation: yoo-dok-eh'-o
Phonetic Spelling: (yoo-dok-eh'-o)
KJV: think good, (be well) please(-d), be the good (have, take) pleasure, be willing
NASB: am well-pleased, well-pleased, pleased, am well content, been pleased, chosen gladly, good pleasure
Word Origin: [from G2095 (εὖ - well) and G1380 (δοκέω - think)]
1. to think well of, i.e. approve (an act)
2. (specially) to approve officially (a person or thing)
Strong's Exhaustive Concordance
think good, be well pleased, be willing.
From eu and dokeo; to think well of, i.e. Approve (an act); specially, to approbate (a person or thing) -- think good, (be well) please(-d), be the good (have, take) pleasure, be willing.
see GREEK eu
see GREEK dokeo
HELPS Word-studies
2106 eudokéō (from 2095 /eú, "good, well" and dokeō, "to think, seem") – properly, what seems good (pleasingly acceptable).
NAS Exhaustive Concordance
Word Originfrom
eu and
dokeóDefinitionto think well of, i.e. to be well-pleased
NASB Translationam well content (1), am well-pleased (5), been pleased (1), chosen gladly (1), good pleasure (1), has...pleasure (1), pleased (2), prefer (1), taken pleasure (1), taken...pleasure (1), thought it best (1), took pleasure (1), well-pleased (4).
Thayer's Greek Lexicon
STRONGS NT 2106: εὐδοκέωεὐδοκέω,
εὐδοκῶ; imperfect 1 person plural
εὐδοκοῦμεν (
1 Thessalonians 2:8 (where
WH after
Vat. ἠυδοκουμεν;
Winers Grammar, and
Buttmann, as below)); 1 aorist
εὐδόκησα and (in
Hebrews 10:6, 8,
L T Tr;
1 Corinthians 10:5 L Tr WH;
Romans 15:26, 27 and
1 Thessalonians 3:1 T Tr WH;
Matthew 12:18 T Tr;
Matthew 3:17 T;
Colossians 1:19 L marginal reading)
ἠυδόκησα, cf.
Lob. ad Phryn., p. 456 and 140;
Winers Grammar, 71 (69); (
Buttmann, 34 (30);
Tdf. Proleg., p. 120;
WH's Appendix, p. 162); (from
εὖ aud
δοκέω, cf. Fritzsche on Romans, ii., p. 370, who treats of the word fully and with his usual learning (cf.
Winers Grammar, 101 (95))); the
Sept. mostly for
רָצָה; among Greek writers used especially by
Polybius,
Diodorus, and
Dionysius Halicarnassus;
1. as in secular authors, followed by an infinitive, it seems good to one, is one's good pleasure; to think it good, choose, determine, decide: Luke 12:32; 1 Corinthians 1:21; Galatians 1:15; once followed by the accusative with an infinitive, Colossians 1:19 (cf. Lightfoot; Winers Grammar, § 64, 3 b.; Buttmann, § 129, 16); with the included idea of kindness accompanying the decision, Romans 15:26f; to do willingly what is signified by the infinitive, to be ready to, 1 Thessalonians 2:8; to prefer, choose rather (A. V. we thought it good), 1 Thessalonians 3:1; Sir. 25:16; more fully μᾶλλον εὐδοκῶ, 2 Corinthians 5:8.
2. by a usage peculiar to Biblical writers, followed by ἐν τίνι, to be well pleased with, take pleasure in, a person or thing (cf. Winers Grammar, 38, 232 (218); Buttmann, 185 (160)): Matthew 3:17; Matthew 12:18 Tr;
Topical Lexicon
Divine Delight Pronounced on the Son At the baptism and transfiguration of Jesus Christ the Father publicly announces, “This is My beloved Son, in whom I am well pleased” (Matthew 3:17; 17:5; Mark 1:11; Luke 3:22). The same declaration is recalled by Peter: “For He received honor and glory from God the Father when the voice came to Him from the Majestic Glory: ‘This is My beloved Son, in whom I am well pleased’” (2 Peter 1:17). These scenes reveal the Father’s settled approval of the Son’s person and mission, grounding Christology in the eternal relationship of the Trinity. The verb establishes Jesus as the unique object of the Father’s pleasure, validating His messianic credentials before any public miracle or teaching occurs.
Servant Motif and Messianic Fulfillment
Matthew cites Isaiah to identify Jesus as the promised Servant: “Behold My Servant, whom I have chosen, My beloved in whom My soul is well pleased” (Matthew 12:18). The phrase frames the entire ministry of Christ as fulfillment of prophetic expectation, tying the Father’s pleasure to the Servant’s obedience and redemptive work. Colossians echoes this theme: “For God was pleased to have all His fullness dwell in Him” (Colossians 1:19), underscoring that the incarnate Son is the locus of divine presence and the agent of reconciliation.
God’s Good Pleasure in Salvation History
Scripture portrays the unfolding of redemption as the outworking of divine good pleasure. Jesus comforts His disciples, “Do not be afraid, little flock, for your Father was pleased to give you the kingdom” (Luke 12:32). Paul testifies, “When God, who set me apart from my mother’s womb and called me by His grace, was pleased to reveal His Son in me…” (Galatians 1:15-16). Likewise, “God was pleased through the foolishness of what was preached to save those who believe” (1 Corinthians 1:21). In each case the verb highlights God’s free and sovereign initiative, ensuring that salvation cannot be attributed to human wisdom or merit.
Sacrifice, Faith, and Divine Displeasure
Hebrews contrasts ritual sacrifice with the once-for-all offering of Christ: “In burnt offerings and sin offerings You took no pleasure” (Hebrews 10:6, 8). The writer later issues a sober warning: “But My righteous one will live by faith; and if he shrinks back, My soul will have no pleasure in him” (Hebrews 10:38). The verb thus distinguishes between external religion that God rejects and faith-filled obedience that He approves. A similar caution appears in Israel’s wilderness narrative: “Nevertheless, God was not pleased with most of them” (1 Corinthians 10:5).
Judicial Pleasure and Human Rebellion
A chilling counterpoint is found in the eschatological warning, “That all may be condemned who did not believe the truth but delighted in wickedness” (2 Thessalonians 2:12). Here the verb exposes the heart’s alignment—those who “take pleasure” in unrighteousness place themselves under divine judgment, the antithesis of God’s own delight.
Apostolic Ministry Marked by Willing Delight
While divine pleasure shapes redemption, the same disposition characterizes apostolic service. Paul writes, “We were well pleased to share with you not only the gospel of God but our own lives as well” (1 Thessalonians 2:8). When hindered from returning to Thessalonica he notes, “When we could bear it no longer, we thought it best to be left behind at Athens alone” (1 Thessalonians 3:1). Facing hardship he confesses, “Therefore I take pleasure in weaknesses, in insults… for when I am weak, then I am strong” (2 Corinthians 12:10), and, “We are confident, I say, and would prefer to be away from the body and at home with the Lord” (2 Corinthians 5:8). Ministry that mirrors God’s heart is not stoic resignation but joyful willingness, even amid suffering.
Generosity and Communion of Saints
The term also describes voluntary benevolence in the church: “Macedonia and Achaia were pleased to make a contribution for the poor among the saints in Jerusalem” (Romans 15:26). Paul repeats, “Yes, they were pleased to do so” (Romans 15:27), stressing that genuine generosity flows from willing delight, not compulsion.
Practical Reflection for Believers
1. Assurance in Christ: The Father’s declared pleasure in the Son secures the believer’s acceptance “in the Beloved.”
2. Alignment of Desires: True spirituality seeks what delights God—faith, obedience, self-giving love—while rejecting what He does not.
3. Motivation for Service: Whether preaching, giving, or suffering, New Testament examples show that willing delight magnifies the gospel’s credibility.
4. Eschatological Sobriety: Delighting in unrighteousness invites condemnation; delighting in truth confirms belonging to the kingdom.
Summary
Across its occurrences the verb conveys a spectrum of divine and human pleasure—divine approval of the Son, sovereign purpose in salvation, rejection of empty ritual, warning against rebellion, and joyful willingness in ministry. Together these threads weave a cohesive biblical theology in which God’s own delight shapes redemptive history and calls His people to share that delight in faith, holiness, and sacrificial love.
Forms and Transliterations
ευδοκει ευδοκεί εὐδοκεῖ ευδοκησα ευδόκησα εὐδόκησα ευδοκήσαι ευδοκήσαί ευδοκήσαμεν εὐδοκήσαμεν ευδόκησαν εὐδόκησαν ευδοκησαντες ευδοκήσαντες εὐδοκήσαντες ευδοκησας ευδοκήσας ευδόκησας εὐδόκησας ευδόκησε ευδοκήσει ευδοκήσεις ευδοκησεν ευδόκησεν εὐδόκησεν ευδόκησον ευδοκήσουσι ευδοκήσουσιν ευδοκήσω ευδοκουμεν ευδοκούμεν εὐδοκοῦμεν ευδοκω ευδοκώ εὐδοκῶ ηυδοκησαμεν ηὐδοκήσαμεν ηυδοκησαν ηὐδόκησαν ηυδόκησεν eudokei eudokeî eudokesa eudokēsa eudókesa eudókēsa eudokesamen eudokēsamen eudokḗsamen eudokesan eudokēsan eudókesan eudókēsan eudokesantes eudokēsantes eudokḗsantes eudokesas eudokēsas eudókesas eudókēsas eudokesen eudokēsen eudókesen eudókēsen eudoko eudokô eudokō eudokō̂ eudokoumen eudokoûmen
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