Lexical Summary kakós: Bad, evil, wicked, harmful Original Word: κακός Strong's Exhaustive Concordance amiss, badly, grievously From kakos; badly (physically or morally) -- amiss, diseased, evil, grievously, miserably, sick, sore. see GREEK kakos HELPS Word-studies Cognate: 2560 kakṓs (the adverbial form of 2556 /kakós) – sore-misery related to experiencing grievous harm (affliction). NAS Exhaustive Concordance Word Originadverb from kakos Definition badly NASB Translation cruelly (1), evil (1), ill* (5), sick (6), very (1), wretched (1), wrong motives (1), wrongly (1). Thayer's Greek Lexicon STRONGS NT 2560: κακῶςκακῶς (κακός), adverb (from Homer on down), badly, ill, i. e. a. (in a physical sense) miserably: ἔχειν, to be ill, sick (see ἔχω, II. a.), Matthew 4:24; Matthew 8:16; Matthew 9:12; Matthew 14:35; (Matthew 17:15 L Tr text WH text); Mark (Mark 1:32, 34); b. (morally) improperly, wrongly: John 18:23; κακῶς εἰπεῖν τινα, to speak ill of, revile, one, Acts 23:5; with bad intent, αἰτεῖσθαι, James 4:3. Strong’s Greek 2560, kakōs, functions adverbially to describe a condition or action that is “badly,” “miserably,” or “wrongly” done or experienced. The breadth of its usage moves along two main axes: physical misery (sickness, torment) and moral fault (wrong speech, evil intent). The contexts in which kakōs appears reveal how the New Testament writers employ the term to expose both bodily affliction and ethical deviation. Occurrences Related to Physical Affliction Thirteen of the sixteen occurrences refer to bodily distress. The evangelists cluster the word around the healing ministry of Jesus, underscoring His compassion and authority. • Matthew 4:24; 8:16; 14:35; Mark 1:32, 34; 6:55 record crowds bringing those who were kakōs to Jesus. The emphasis lies in the totality of human misery He confronted—diseases, pain, seizures, demonic oppression—and the completeness of His cure: “and He healed them” (Matthew 4:24). • Matthew 15:22 and 17:15 stress the severity of demonic torment and epileptic suffering: “My daughter is miserably demon-possessed,” “he suffers terribly.” The adverb intensifies the desperation driving petitioners to Christ. • Matthew 9:12; Mark 2:17; Luke 5:31 employ a proverbial contrast between “healthy” and kakōs (“sick”). Jesus applies a medical metaphor to His redemptive mission: “It is not the healthy who need a doctor, but the sick.” Physical illness becomes a window into mankind’s deeper spiritual need, legitimizing the Lord’s fellowship with sinners. • Luke 7:2 presents a centurion’s valued servant who was “about to die” while kakōs, illustrating that Gentiles too could appeal to Israel’s Messiah for relief. Occurrences Addressing Moral Wrong The remaining three passages shift from malady to misconduct. • John 18:23: “If I spoke wrongly, testify to the wrong.” Jesus invokes legal justice; the adverb targets speech that transgresses truth. • Acts 23:5 cites Exodus 22:28 to rebuke slander of leadership: “Do not speak evil about the ruler of your people.” Paul’s swift repentance shows reverence for God-ordained authority even in a hostile courtroom. • James 4:3 diagnoses prayer hindered by selfish craving: “You ask with wrong motives, that you may spend it on your pleasures.” Here kakōs exposes inward corruption rather than external circumstance. Theological and Pastoral Implications 1. Compassionate Christology. The repeated association of kakōs with desperate sufferers highlights the gospel portrait of Jesus as the Great Physician. Physical healing serves as a sign of the in-breaking kingdom and the reversal of Eden’s curse. 2. Holistic Salvation. By using the same adverb for sickness and sin, Scripture knits together the human plight. Jesus heals bodies and restores righteousness, pointing toward ultimate wholeness in resurrection. 3. Missions and Mercy Ministry. The pattern of bringing the kakōs to Christ (Mark 6:55) legitimizes practical care in Christian outreach. Physical relief and gospel proclamation operate in tandem, reflecting the Lord’s own practice. 4. Ethical Speech and Authority. Kakōs condemns unjust words (John 18:23; Acts 23:5). Faithful discipleship includes guarding the tongue and honoring legitimate rulers, even when they err. 5. Prayer and Purity of Motive. James warns that requests formed kakōs are ineffective. Effective intercession springs from a heart aligned with God’s purposes, not self-indulgence. Historical Background In the ancient Mediterranean world, chronic illness often led to social exclusion. The Gospels’ frequent mention of the kakōs underscores the scandalous nature of Jesus’ touch; by engaging the ceremonially unclean, He subverted prevailing norms. Additionally, Greek ethical thought valued self-mastery; the New Testament re-centers morality on conformity to God’s will rather than philosophical virtue, identifying kakōs conduct as rebellion against divine authority. Application for Contemporary Ministry • Churches should treat visible affliction and hidden sin with equal seriousness, extending compassionate aid and doctrinal truth. Summary Kakōs weaves through the New Testament as a thread linking bodily suffering, moral failure, and the redemptive work of Christ. Whether describing a demon-tormented child, a self-serving prayer, or malicious speech, the term exposes the darkness the Savior came to dispel. His response—healing, teaching, and atoning death—transforms both the physically kakōs and the spiritually kakōs, demonstrating the gospel’s power to make all things well. Englishman's Concordance Matthew 4:24 AdvGRK: πάντας τοὺς κακῶς ἔχοντας ποικίλαις KJV: all sick people INT: all sick who were by various Matthew 8:16 Adv Matthew 9:12 Adv Matthew 14:35 Adv Matthew 15:22 Adv Matthew 17:15 Adv Matthew 21:41 Adv Mark 1:32 Adv Mark 1:34 Adv Mark 2:17 Adv Mark 6:55 Adv Luke 5:31 Adv Luke 7:2 Adv John 18:23 Adv Acts 23:5 Adv James 4:3 Adv |
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