Lexical Summary hamartanó: To sin, to miss the mark, to err Original Word: ἁμαρτάνω Strong's Exhaustive Concordance offend, sin, trespass. Perhaps from a (as a negative particle) and the base of meros; properly, to miss the mark (and so not share in the prize), i.e. (figuratively) to err, especially (morally) to sin -- for your faults, offend, sin, trespass. see GREEK a see GREEK meros HELPS Word-studies Cognate: 264 hamartánō (from 1 /A "not" and 3313 /méros, "a part, share") – properly, having no share in; to sin, which always brings forfeiture – i.e. eternal loss due to missing God's mark. Like 266 /hamartía, 264 (hamartánō) is regularly used in ancient times of an archer missing the target (Homer, Aesch., etc). Every decision (action) done apart from faith (4102 /pístis) is sin (Ro 14:23; cf. Heb 11:6). See 266 (hamartia). NAS Exhaustive Concordance Word Originfrom an early root hamart- Definition to miss the mark, do wrong, sin NASB Translation commit sin (1), committed...offense (1), committing (1), sin (11), sinned (17), sinning (4), sins (8). Thayer's Greek Lexicon STRONGS NT 264: ἁμαρτάνωἁμαρτάνω; future ἁμαρτήσω (Matthew 18:21; Romans 6:15; in the latter passage L T Tr WH give ἁμαρτήσωμεν for R G ἁμαρτήσομεν), in classical Greek ἁμαρτήσομαι; 1 aorist (later) ἡμάρτησα, Matthew 18:15; Romans 5:14, 16 (cf. Winers Grammar, 82 (79); Buttmann, 54 (47)); 2 aorist ἥμαρτον; perfect ἡμάρτηκα; (according to a conjecture of Alexander Buttmann (1873), Lexil. i., p. 137, from the alpha privative and μείρω, μείρομαι, μέρος, properly, to be without a share in, namely, the mark); properly, to miss the mark, (Homer, Iliad 8, 311, etc.; with the genitive of the thing missed, Homer, Iliad 10, 372; 4, 491; τοῦ σκοποῦ, Plato, Hipp. min., p. 375 a.; τῆς ὁδοῦ, Aristophanes Plutarch, 961, others); then to err, be mistaken; lastly to miss or wander from the path of uprightness and honor, to do or go wrong. ("Even the Sept., although the Hebrew חָטָא also means primarily to miss, endeavor to reserve ἁμαρτάνω exclusively for the idea of sin: and where the Hebrew signifies to miss one's aim in the literal sense, they avail themselves of expressive compounds, in particular ἐξαμαρτάνειν, Judges 20:16." Zezschwitz, Profangraec, u. Biblical Sprachgeist, p. 63f) In the N. T. to wander from the law of God, violate God's law, sin; a. absolutely: Matthew 27:4; John 5:14; John 8:11; John 9:2; 1 John 1:10; 1 John 2:1; 1 John 3:6, 8; 1 John 5:18; Romans 2:12; Romans 3:23; Romans 5:12, 14, 16; Romans 6:15; 1 Corinthians 7:28, 36; 1 Corinthians 15:34; Ephesians 4:26; 1 Timothy 5:20; Titus 3:11; Hebrews 3:17; Hebrews 10:26 (ἑκουσίως); (2 Peter 2:4); of the violation of civil laws, which Christians regard as also the transgression of divine law, 1 Peter 2:20. b. ἁμαρτάνειν ἁμαρτίαν to commit (literally, sin) a sin, 1 John 5:16 (μεγάλην ἁμαρτίαν, Exodus 32:30f. Hebrew חֲטָאָה חָטָא; αἰσχρὰν ἁμαρτάνω Sophocles Phil. 1249; μεγάλα ἁμαρτήματα ἁμαρτάνειν, Plato, Phaedo, p. 113 e.); cf. ἀγαπάω, under the end ἁμαρτάνειν εἰς τινα (Buttmann, 173 (150); Winer's Grammar, 233 (219)): Matthew 18:15 (L T WH omit; Tr marginal reading brackets εἰς σε), Matthew 18:21; Luke 15:18, 21; Luke 17:3 Rec., 4; 1 Corinthians 8:12; τί εἰς Καίσαρα, Acts 25:8; εἰς τό ἴδιον σῶμα, 1 Corinthians 6:18 (εἰς αὑτούς τέ καί εἰς ἄλλους, Plato, rep. 3, p. 396 a.; εἰς τό θεῖον, Plato, Phaedr., p. 242 c.; εἰς Θεούς, Xenophon, Hell. 1, 7, 19, etc.; (cf. ἁμαρτάνω κυρίῳ Θεῷ, Baruch 1:13 Baruch 2:5)); Hebraistically, ἐνώπιον (לִפְּנֵי) τίνος (Buttmann, § 146, 1) in the presence of, before anyone, the one wronged by the sinful act being, as it were, present and looking on: Luke 15:18, 21 (1 Samuel 7:6; Tobit 3:3, etc.; (cf. ἔναντι κυρίου, Baruch 1:17)). (For references see ἁμαρτία. Compare: προαμαρτάνω). Strong's Greek 264, hamartanō, is the New Testament’s principal verb for the act of sinning, appearing forty-three times across fifteen books. Its contexts portray sin as a concrete rupture of fellowship with God, “for all have sinned and fall short of the glory of God” (Romans 3:23). Canonical Distribution Hamartanō first surfaces in Matthew 18:15 and echoes through the Gospels, Acts, the Pauline and General Epistles, and Hebrews. The highest concentration lies in Romans and 1 John, where the themes of universal guilt and new-birth transformation converge. Narrative uses (Luke 15:18-21; John 9:2-3) interweave theology with lived experience. Sin as Missing Fellowship with God Romans 5:12 links Adam’s trespass to every person: “sin entered the world through one man … because all sinned.” Hamartanō thus speaks of both inherited corruption and individual choice. It is not merely legal failure but relational loss—a shortfall of God-centered purpose and glory. Hamartanō in the Teaching of Jesus Jesus welds grace to moral urgency. After healing the paralytic He warns, “See, you have been made well. Stop sinning, or something worse may happen to you” (John 5:14). The adulterous woman hears, “Go and sin no more” (John 8:11). In parabolic form, the prodigal confesses, “Father, I have sinned against heaven and against you” (Luke 15:18, 21). Repentance is portrayed as the hinge upon which restoration turns. Pauline Emphasis on Sin and Grace Paul’s letters range from categorical condemnation to liberating grace. “Shall we sin because we are not under law but under grace? Certainly not!” (Romans 6:15). Sexual immorality is singled out: “He who commits sexual immorality sins against his own body” (1 Corinthians 6:18). In matters of conscience, harming a weaker believer means “you sin against Christ” (1 Corinthians 8:12). Grace, therefore, never neutralizes holiness but fuels it. Johannine Contrast of Sin and Abiding 1 John provides the sharpest dichotomy: “No one who remains in Him keeps on sinning” (1 John 3:6). The present tense signals habitual practice rather than isolated lapses. Yet pastoral assurance follows: “If anyone sins, we have an advocate with the Father—Jesus Christ, the Righteous One” (1 John 2:1). Both victory over sin and advocacy for sins are grounded in Christ. Warning Passages and Deliberate Sin Hebrews 10:26 sounds a sober note: “If we deliberately go on sinning after we have received the knowledge of the truth, no further sacrifice for sins remains.” Titus 3:11 brands the divisive person as “self-condemned.” These texts warn against persistent, unrepentant rebellion in full light of the gospel. Communal Responsibility and Church Discipline Matthew 18 and Luke 17 establish a restorative process: private confrontation, communal confirmation, and repeated forgiveness. Paul directs public rebuke of elders persisting in sin “so that the others will stand in fear” (1 Timothy 5:20). 1 John 5:16 encourages intercession for a brother “committing a sin not leading to death.” The body is to respond redemptively yet seriously. Pastoral Counsel for Believers Ephesians 4:26 balances emotion and righteousness: “Be angry, yet do not sin.” 1 Corinthians 7 reassures that choices regarding marriage—whether marrying (7:28) or allowing impulses to flare (7:36)—need not be sinful when guided by conscience and Scripture. Hamartanō thus serves as a compass for holy decision-making. Christological Hope and Victory over Sin Judas’s remorseful “I have sinned by betraying innocent blood” (Matthew 27:4) stands beside the believer’s promised triumph: “Everyone born of God does not keep on sinning” (1 John 5:18). Union with the sinless Christ breaks sin’s dominion and promises final sinlessness in glory. Historical and Theological Significance From patristic archery metaphors (“missing the mark”) to Reformation emphasis on imputed righteousness, hamartanō has shaped doctrines of hamartiology and soteriology. Modern exegesis affirms its legal, relational, and ontological strands, underscoring sin’s pervasive reach and Christ’s comprehensive remedy. Ministry Implications Today Preaching must expose sin and exalt the cross; counseling must confront patterns of sin with gospel power; worship must celebrate grace that teaches believers “to say ‘No’ to ungodliness” (Titus 2:12). Evangelism begins with hamartanō’s universal verdict yet offers justification and transformation in Christ. Church discipline, discipleship, and pastoral care all hinge on the reality that while sin is deadly, grace is greater. Englishman's Concordance Matthew 18:15 V-ASA-3SGRK: Ἐὰν δὲ ἁμαρτήσῃ εἰς σὲ NAS: your brother sins , go KJV: brother shall trespass against INT: if moreover sins against you Matthew 18:21 V-FIA-3S Matthew 27:4 V-AIA-1S Luke 15:18 V-AIA-1S Luke 15:21 V-AIA-1S Luke 17:3 V-ASA-3S Luke 17:4 V-ASA-3S John 5:14 V-PMA-2S John 8:11 V-PMA-2S John 9:2 V-AIA-3S John 9:3 V-AIA-3S Acts 25:8 V-AIA-1S Romans 2:12 V-AIA-3P Romans 2:12 V-AIA-3P Romans 3:23 V-AIA-3P Romans 5:12 V-AIA-3P Romans 5:14 V-APA-AMP Romans 5:16 V-APA-GMS Romans 6:15 V-ASA-1P 1 Corinthians 6:18 V-PIA-3S 1 Corinthians 7:28 V-AIA-2S 1 Corinthians 7:28 V-AIA-3S 1 Corinthians 7:36 V-PIA-3S 1 Corinthians 8:12 V-PPA-NMP 1 Corinthians 8:12 V-PIA-2P Strong's Greek 264 |
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