Corresponding Greek / Hebrew Entries: The Hebrew equivalent for silver is כֶּסֶף (keceph), Strong's Hebrew 3701. This term is frequently used in the Old Testament to denote silver as a precious metal and currency, similar to its Greek counterpart.

Usage: The term ἄργυρος is used in the New Testament to refer to silver, both as a material substance and as a form of money or wealth. It appears in contexts involving trade, betrayal, and offerings.

Context: The Greek word ἄργυρος appears in several New Testament passages, often highlighting its role as a medium of exchange and a symbol of wealth. In the ancient world, silver was highly valued for its beauty and utility, serving as a standard for currency and a measure of wealth.

In the New Testament, ἄργυρος is notably mentioned in the context of Judas Iscariot's betrayal of Jesus, where he received "thirty pieces of silver" (Matthew 26:15, BSB) as payment for his act of treachery. This event underscores the moral and ethical implications of valuing material wealth over spiritual integrity.

Silver is also referenced in the context of the early Christian community's practices. In Acts 3:6 (BSB), Peter declares to a beggar, "Silver and gold I do not have, but what I have I give you: In the name of Jesus Christ of Nazareth, get up and walk!" This highlights the apostles' focus on spiritual riches over material wealth.

Additionally, ἄργυρος is used in discussions about idolatry and the misuse of wealth. In Acts 19:24 (BSB), a silversmith named Demetrius, who crafted silver shrines of Artemis, incites a riot against Paul, fearing the loss of income due to the spread of Christianity. This incident illustrates the tension between economic interests and the transformative message of the Gospel.

The use of silver in the New Testament serves as a reminder of the transient nature of material wealth and the enduring value of spiritual treasures. It challenges believers to consider their priorities and the true source of their security and worth.