A couple years ago now I wrote an article about God’s Sovereignty and Mans Freewill. In that post I noted that:

David Bentley Hart explains, “the English tradition of translating proorizein as the relatively strong word “predestined” comes not from the meaning of the Greek, but of the Latin translation used by St. Augustine. The Latin uses the very strong word “praedestinare.” St. Augustine’s use of the Latin translation led to the strong Western doctrines of predestination which slant modern translations.”  – Hart, David Bentley. – “The Story of Christianity,” Quercus Books, 2007.

After noting this I suggested in that post that, “a precise word to describe what is meant by this “proorzein” may not be available, it probably in the Greek meant something more along the lines of, something marked out as possible a way before hand, per purposed, prepared a way of possibility or preplanned but in all these it does not entail rendering something as certain or destined beforehand as our English translation seem to perhaps presumptuously indicate in the word predestine.”

Since writing this post I have received requests from several people to make a more detailed post on the Greek word Προώρισεν (proōrisen, proorizó, proōrisen) and so I am providing that here.

Opening thoughts on the Etymology of the word Proorzein

The Greek word **προώρισεν (proōrisen)** has long been a subject of theological debate, especially in discussions surrounding predestination. Traditionally, it has often been translated as “predestine,” leading many to believe that it refers to a divine, unalterable decision made by God about the fate of individuals. However, a closer examination of the word’s etymology and usage suggests a richer and more dynamic understanding—one that emphasizes the possibilities God has marked out rather than a predetermined fate.

The Etymology of Προώρισεν:

The word **προώρισεν** is derived from the Greek verb **προορίζω (proorizo)**, which is a compound of two parts:

– προ (pro) – meaning “before” or “in advance.”

– ορίζω (horizo), meaning “to mark out,” “to define,” or “to determine.”

Taken together, προώρισεν can be understood as “marking out in advance.” This marking out is not necessarily a final, unchangeable decision but rather a setting up of a boundary or path ahead of time. The imagery here is of a guide marking out a trail for travelers—defining the possible routes but not compelling any specific one. Specifically, it found ancient use in the idea of marking out a path or boundary. Think of it this way. Imagine being lost in the forest with no idea how to get home. However, someone has come and marked out a path or trail beforehand which leads you directly to your desired destination of home. This is what would be implied in this understanding of the word. It is the idea that God has marked a path, a way of possibility that he invites us to partner with him to accomplish his purposes.

A Path of Possibility:

Instead of interpreting **προώρισεν** as God’s irrevocable decision about who will be saved or lost, we can view it as God laying out a path, outlining a way of possibility. This interpretation aligns more closely with the broader biblical narrative, which emphasizes human responsibility and the dynamic relationship between divine sovereignty and human freedom. Proōrisen does not signify a predetermined destiny but rather the preparation of a way, an opportunity, or a possibility that individuals are invited to walk. God, in His foreknowledge and wisdom, has “marked out” paths for us—paths that lead to life, wholeness, and communion with Him. But these paths require our participation and choice.

Western English Translation History vs Sources Supporting this marked out path view:

Obviously, this is the minority view on how to translate this word. However, that is because of the strong influence of the Latin Vulgate and Augustine on many of our translations. (For those not as familiar with this blogsite and why I don’t trust Augustine, the Vulgate or correspondingly much of our English translations and lexicons when you are done reading here you may want to read this: https://thelogosofagape.wordpress.com/2018/07/18/a-history-of-english-translation-the-augustine-influence-problem/)

In general, to find this more ancient understanding of the word Προώρισεν (proōrisen, proorizó) that would have been used at the time of the scripture writings we will need something closer to the source to find its use free from the influence of post Augustinian and reformation western thinker influences. This is why I often times look to the Church fathers (especially those from the East) understandings of words and also to secular scholars of ancient Greek (Attic and Koine) to find their understanding of the word free from the baggage of Western theological assertions of word meaning.

For example, in discussing this Gregory of Nyssa is one such Church father who offered insight on this concept. In his Oratio Catechetica, Gregory speaks of God’s will as inviting human cooperation and growth by following and walking on the path of journey that God has provided for them but while also insisting that God does not force predetermined outcomes. – Gregory writes: “The divine plan is not enforced upon humanity like some unavoidable necessity but is rather the invitation to a journey where the will of man cooperates with the will of God.” – Sourced from the book “Oratio Catechetica (The Catechetical Oration), Nicene and Post Nicene Fathers, series 2, Volume 5”, Christian Literature Publishing Company, 1893.

Couple this line of thought from this eastern church father with secular Greek scholars and how they understand the word and you will notice they start to line up. Consider these scholars and their thoughts as examples:

1. Herbert Weir Smyth, in his seminal work “Greek Grammar,” discusses the usage of verbs with the prefix “pro-” in ancient Greek, explaining that they often indicate actions that are preparatory or preliminary rather than final or determinative. This suggests that προ- (as in προώρισεν) could imply the act of setting out or marking a course, path or trail in advance, rather than fixing an unalterable destiny. – sourced from book “Greek Grammer”, Harvard University Press, 1920 (revised edition published in 1956)

2. Gildersleeve’s Syntax of Classical Greek also provides an examination of how compounds like **προορίζω** were used in a legal and geographical sense in classical texts to denote setting boundaries or pre-determining areas. In this context, the word often means to “mark out” a territory or limit, rather than to predestine events in the sense of a predetermined fate. – sourced from the book, “Syntax of Classical Greek”, American Book Company, 1900 (reprinted editions available)

3. James Morwood, in “Oxford Grammar of Classical Greek,” discusses how the prefix “pro-” in compound verbs can often imply the sense of “beforehand” in terms of preparation or intention, rather than absolute predestination. This aligns with the idea that **προώρισεν** might refer to God’s preparatory work in establishing a possibility or path, rather than dictating outcomes. – Sourced from the book, “Oxford Grammer of Classical Greek”, Oxford University Press, 2001

4. Classical Philologist A.T. Robertson, in his “Grammar of the Greek New Testament in the Light of Historical Research,” acknowledges that while the New Testament usage of προορίζω is often translated as “predestine,” its classical roots and use in Hellenistic Greek might more accurately convey the idea of “pre-establishing boundaries” or “setting out a plan,” which does not entail determinism. – Sourced from the book “A Grammer of the Greek New Testament in light of Historical Research”, Broadman Press, 1914 (reprinted editions available).

These secular perspectives offer a linguistic foundation that supports interpreting προώρισεν as marking out possibilities rather than enforcing a fixed destiny, emphasizing preparatory action of marking out a way, trail or path rather than any kind predetermination of any given individuals on that path.

A Western English theologian throws weight toward this perspective.

While in general I am leery of Western or English scholars and their understanding of Greek words due to the Augustinian influence illuded to above. There are some theologian/scholars who have truly sought to understand the scripture written context. One such scholar is N.T. Wright. He weighs in on this this word as well and notes that, “God’s predestination is not about a cold decree but rather about the loving and faithful unfolding of his plan for the world. It involves setting out the boundaries within which human beings can respond freely to his call.” – sourced from the book, “Paul and the Faithfulness”, Fortress Press, 2013.

It can be easily seen in this quote that what Wright is saying about Proorzin (when he speaks of predestination) in this quote aligns with the idea of God setting boundaries for a path wrather than any deterministic interpretation that is usually associated with this word.

Theological and Practical Significance:

It can be seen from these varying sources and the etymology of the word itself that proorizen should really in no way be translated as predestination. Instead, as I originally asserted in my previous post, “a precise single English word to describe what is meant by this “proorzein” may not be available” but in ancient Greek it “meant something more along the lines of, something marked out as possible a way before hand, pre purposed rout or path, prepared way of possibility.”

This understanding of προώρισεν has profound theological implications. It challenges deterministic interpretations that can lead to fatalism (determinism, decredalism, etc…) or a sense of powerlessness in one’s spiritual journey. Instead, it offers a more hopeful and empowering vision of the Christian life. God’s role in salvation is proactive—He has prepared the way, laid out the boundaries, provided a path and the means. Yet, we are not passive recipients of a fixed fate; we are active participants in the unfolding of God’s plan. We are invited to step into the path marked out for us, to make choices that align with God’s will, and to experience the fullness of life that He offers.

Conclusion:

In reinterpreting προώρισεν, we move from a narrow view of predestination to a broader, more dynamic understanding of divine guidance. God has not predetermined our every step, but He has marked out the way ahead of us—a way of possibility, growth, and communion with Him. Our journey is not one of walking a preordained script but of actively engaging with the opportunities and paths that God, in His infinite wisdom and love, has prepared in advance for us.

If you would like to check out the original blog post, I referred to at the start of this blog, click here: https://thelogosofagape.wordpress.com/2017/10/05/gods-sovereignty-and-mans-freedom/comment-page-1/#comment-460

If you would like to understand why I generally don’t trust most English lexicons/dictionaries click here: https://thelogosofagape.wordpress.com/2018/07/18/a-history-of-english-translation-the-augustine-influence-problem/