Lexical Summary euphémia: Good report, praise, commendation Original Word: εὐφημία Strong's Exhaustive Concordance good report. From euphemos; good language ("euphemy"), i.e. Praise (repute) -- good report. see GREEK euphemos NAS Exhaustive Concordance Word Originfrom euphémos Definition good report NASB Translation good report (1). Thayer's Greek Lexicon STRONGS NT 2162: εὐφημίαεὐφημία, εὐφημίας, ἡ (εὔφημος, which see), properly, the utterance of good or auspicious words; hence, good report, praise: 2 Corinthians 6:8 (opp: to δυσφημία), as in Diodorus 1, 2 (4 edition, Dindorf); Aelian v. h. 3, 47. (In different senses in other authors from Pindar, Sophocles, and Plato down.) Topical Lexicon Conceptual BackgroundBuilt from the idea of “speaking well,” the term conveys the outward sound of commendation that rises when a person’s life elicits admiration. Scripture repeatedly treats such favorable testimony as a valuable asset—never as an end in itself, but as a by-product of integrity and obedience to God. Biblical Usage The word appears once in the Greek New Testament—2 Corinthians 6:8—yet its thematic reach is wide. Paul lists “slander and praise” (εὐφημίας) among the extreme opposites his team endures while remaining authentic servants of God. The singular occurrence reminds us that honor and dishonor often mingle in Christian ministry; the reality of one does not cancel the other. Immediate Context in 2 Corinthians 6 “Through glory and dishonor, slander and praise; viewed as impostors, yet genuine” (2 Corinthians 6:8). Here Paul sets “praise” beside “slander,” showing that both reports can accompany faithful service. His catalog of contrasts (6:4-10) proves that external reputation fluctuates, whereas divine approval stands firm. The verse challenges the Corinthian church—and every generation of believers—to look beyond public opinion when evaluating ministry. Old Testament and Intertestamental Background The value of a “good name” permeates Hebrew wisdom: • “A good name is more desirable than great riches” (Proverbs 22:1). Although the Septuagint uses other synonyms, the moral principle is identical: honorable conduct cultivates commendation. In Second Temple Judaism, reputation carried social weight, yet righteous Jews understood that true acclaim rests with the Lord (cf. Psalm 115:1). Theological Themes 1. Divine vindication. Human esteem is fickle, but God faithfully vindicates His servants (Isaiah 54:17; Romans 2:29). Historical and Cultural Setting First-century Greco-Roman society prized honor. Public speeches, inscriptions, and civic patronage systems revolved around praise and blame. When Paul speaks of “slander and praise,” his audience senses the full social cost of discipleship. Yet the apostle refuses to anchor identity in that honor-shame matrix; the gospel redefines true honor as conformity to Christ (Philippians 3:8-10). Practical Ministry Implications • Leadership qualifications: Those chosen for service were to possess “a good reputation” (Acts 6:3; 1 Timothy 3:7). Application for Personal Discipleship Believers cultivate “praise” not by image management but by Spirit-empowered holiness. When reputation aligns with godly reality, honor redounds to Christ. Should slander arise, the call remains: persevere in truth, trust the righteous Judge, and await His final commendation, “Well done, good and faithful servant” (Matthew 25:23). Forms and Transliterations ευφημιας ευφημίας εὐφημίας euphemias euphemías euphēmias euphēmíasLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts |
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