Lexical Summary katakrinó: To condemn, to judge against, to pass sentence upon. Original Word: κατακρίνω Strong's Exhaustive Concordance condemn, damn. From kata and krino; to judge against, i.e. Sentence -- condemn, damn. see GREEK kata see GREEK krino HELPS Word-studies 2632 katakrínō(from 2596 /katá, "down, according to" intensifying 2919 /krínō, "judge") – properly, judge down, i.e. issue a penalty (exactly condemn); to judge someone "decisively (decidedly) as guilty." NAS Exhaustive Concordance Word Originfrom kata and krinó Definition to give judgment against NASB Translation condemn (9), condemned (8), condemns (1). Thayer's Greek Lexicon STRONGS NT 2632: κατακρίνωκατακρίνω; future καακρίνω; 1 aorist κατεκρινα; passive, perfect κατακεκριμαι; 1 aorist κατεκρίθην; 1 future κατακριθήσομαι; "to give judgment against (one (see κατά, III. 7)), to judge worthy of punishment, to condemn"; a. properly: Romans 8:34; τινα, John 8:10; Romans 2:1, where it is disting. from κρίνειν, as in 1 Corinthians 11:32; passive, Matthew 27:3; Romans 14:23; τινα θανάτῳ, to adjudge one to death, condemn to death, Matthew 20:18 (Tdf. εἰς θάνατον); Mark 10:33, (κεκρίμμενοι θανάτῳ, to eternal death, the Epistle of Barnabas 10, 5 [ET]); καταστροφή, 2 Peter 2:6 (WH omits; Tr marginal reading brackets καταστροφή) (the Greeks say κατακρίνειν τινα θανάτου or θάνατον; cf. Winers Grammar, 210 (197f); Buttmann, § 132, 16; Grimm on Wis. 2:20); with the accusative and infinitive, τινα ἔνοχον εἶναι θανάτου, Mark 14:64; simply, of God condemning one to eternal misery: passive, Mark 16:16; 1 Corinthians 11:32; James 5:9 Rec. b. improperly, i. e. by one's good example to render another's wickedness the more evident and censurable: Matthew 12:41; Luke 11:31; Hebrews 11:7. In a peculiar use of the word, occasioned by the employment of the term κατάκριμα (in verse 1), Paul says, Romans 8:3, ὁ Θεός κατέκρινε τήν ἁμαρτίαν ἐν τῇ σαρκί, i. e. through his Son, who partook of human nature but was without sin, God deprived sin (which is the ground of the κατάκριμα) of its power in human nature (looked at in the general), broke its deadly sway (just as the condemnation and punishment of wicked men puts an end to their power to injure or do harm). ((From Pindar and Herodotus down.)) Strong’s Greek 2632 centers on the idea of passing an adverse, judicial verdict—“to condemn.” In Scripture it speaks both of human courts pronouncing a sentence and of God’s final, righteous judgment. The term occurs eighteen times in the New Testament and gathers its theological weight from Jesus’ own condemnation, the condemnation of the unrepentant, and the abolition of condemnation for those united to Christ. Old Testament Background Condemnation language is rooted in the Hebrew courtroom (e.g., Deuteronomy 25:1). A judge was to “justify the righteous and condemn the wicked.” This backdrop illuminates the New Testament where God is the ultimate Judge, humans are liable to verdict, and the Law stands as prosecuting witness (Romans 3:19-20). Condemnation in the Ministry of Jesus 1. Prophetic Warning: Jesus invokes Gentile “witnesses” against His generation: “The queen of the South will rise at the judgment with this generation and condemn it” (Matthew 12:42; Luke 11:31). Pauline Theology of Condemnation • Universal Guilt: “Therefore you are without excuse, O man—whoever you are who judge—for in passing judgment on another, you condemn yourself” (Romans 2:1). Petrine and Johannine Witness • Historical Precedent: “He condemned the cities of Sodom and Gomorrah to destruction, reducing them to ashes” (2 Peter 2:6). Divine condemnation in history anticipates the final judgment. Theological Significance 1. Substitution: Christ bears judicial condemnation so that sinners may receive judicial righteousness (Isaiah 53 anticipated; Romans 8:1 implicit). Pastoral and Missional Applications • Evangelism: Mark 16:16 frames gospel proclamation with eternal stakes—faith leading to salvation, unbelief to condemnation. Historical Reception The early church read Hebrews 11:7’s reference to Noah—“By faith… he condemned the world”—as a paradigm for prophetic witness: living in obedient faith exposes unbelief and foreshadows divine verdict. Patristic writers emphasized Romans 8:1 (“There is therefore now no condemnation for those who are in Christ Jesus”) as the believer’s charter of liberty, safeguarding against legalism while spurring holy living. Summary Strong’s 2632 gathers Israel’s courtroom imagery, Christ’s unjust trial, and the gospel’s saving power into one coherent theme: God alone has the right to condemn, He has already condemned sin in His Son, and He will condemn the unrepentant at the last day. For those who trust Christ, condemnation is past; for a rebellious world it is pending; and for the church it serves as both warning and assurance, anchoring righteous living and fervent mission. Englishman's Concordance Matthew 12:41 V-FIA-3PGRK: ταύτης καὶ κατακρινοῦσιν αὐτήν ὅτι NAS: at the judgment, and will condemn it because KJV: and shall condemn it: INT: this and will condenm it for Matthew 12:42 V-FIA-3S Matthew 20:18 V-FIA-3P Matthew 27:3 V-AIP-3S Mark 10:33 V-FIA-3P Mark 14:64 V-AIA-3P Mark 16:16 V-FIP-3S Luke 11:31 V-FIA-3S Luke 11:32 V-FIA-3P John 8:10 V-AIA-3S John 8:11 V-PIA-1S Romans 2:1 V-PIA-2S Romans 8:3 V-AIA-3S Romans 8:34 V-PPA-NMS Romans 14:23 V-RIM/P-3S 1 Corinthians 11:32 V-ASP-1P Hebrews 11:7 V-AIA-3S 2 Peter 2:6 V-AIA-3S Strong's Greek 2632 |
    |