Lexical Summary hamartólos: Sinner Original Word: ἁμαρτωλός Strong's Exhaustive Concordance sinful, sinner. From hamartano; sinful, i.e. A sinner -- sinful, sinner. see GREEK hamartano HELPS Word-studies Cognate: 268 hamartōlós (a substantival adjective, derived from 264 /hamartánō, "to forfeit by missing the mark") – properly, loss from falling short of what God approves, i.e. what is "wide of the mark"; a blatant sinner. NAS Exhaustive Concordance Word Originfrom hamartanó Definition sinful NASB Translation sinful (4), sinner (12), sinners (31). Thayer's Greek Lexicon STRONGS NT 268: ἁμαρτωλόςἁμαρτωλός, (from the form ἁμάρτω, as φειδωλός from φείδομαι), devoted to sin, a (masculine or feminine) sinner. In the N. T. distinctions are so drawn that one is called ἁμαρτωλός who is, a. not free from sin. In this sense all men are sinners; as, Matthew 9:13; Mark 2:17; Luke 5:8, 32; Luke 13:2; Luke 18:13; Romans 3:7; Romans 5:(8),19; 1 Timothy 1:15; Hebrews 7:26. b. pre-eminently sinful, especially wicked; (α.). universally: 1 Timothy 1:9; Jude 1:15; Mark 8:38; Luke 6:32-34; Luke 7:37, 39; Luke 15:7, 10; John 9:16, 24f. John 9:31; Galatians 2:17; Hebrews 12:3; James 4:8; James 5:20; 1 Peter 4:18; ἁμαρτία itself is called ἁμαρτωλός, Romans 7:13. (β.) specifically, of men stained with certain definite vices or crimes, e. g. the tax-gatherers: Luke 15:2; Luke 18:13; Luke 19:7; hence, the combination τελῶναι καί ἁμαρτωλοί, Matthew 9:10; Matthew 11:19; Mark 2:15; Luke 5:30; Luke 7:34; Luke 15:1. heathen, called by the Jews sinners κατ' ἐξοχήν (1 Macc. 1:34 1 Macc. 2:48, 62; Tobit 13:6): Matthew 26:45 (?); Mark 14:41; Luke 24:7; Galatians 2:15. (The word is found often in the Sept., as the equivalent of חֹטֵא and רָשָׁע , and in the O. T. Apocrypha; very seldom in Greek writings, as Aristotle, eth. Nic. 2, 9, p. 1109, 33; Plutarch, de audiend. poët. 7, p. 25 c.) Strong’s 268 designates the person identified as “a sinner,” one who lives in deviation from God’s revealed will. While the term appears only forty-seven times in the Greek New Testament, the idea pervades Scripture: humanity, separated from God, stands under judgment unless reconciled through the promised Redeemer. The occurrences cluster in the Synoptic Gospels (where the contrast between “sinners” and self-styled “righteous” dominates Jesus’ ministry narratives) and in the Pauline and General Epistles (where the word frames apostolic soteriology and pastoral instruction). Old Testament Foundations The Septuagint often employs ἁμαρτωλός for Hebrew rashaʿ (“wicked” or “guilty”). Psalm 1:5, for instance, sets “the sinners” opposite “the righteous,” establishing the covenant polarity assumed by New Testament writers. Isaiah 53:12, “He bore the sin of many, and made intercession for the transgressors,” foreshadows the Messiah’s solidarity with ἁμαρτωλοί. Jesus Christ and Sinners • Identification: Incarnation places Jesus among sinners without participating in sin (Hebrews 7:26). Parabolic Teaching Luke 15 lays out the theological heart of Christ’s stance. Heaven rejoices over “one sinner who repents” (Luke 15:7, 10)—a direct challenge to Pharisaic disdain. The prodigal son narrative illustrates (1) divine readiness to forgive, (2) relational restoration, and (3) the elder brother’s self-righteous blindness. Apostolic Doctrine • Federal Solidarity: “Through the disobedience of the one man the many were made sinners” (Romans 5:19). Adamic headship explains universal guilt. Pastoral and Missional Implications 1. Evangelism: The Gospel addresses real guilt, not merely felt needs. 1 Timothy 1:15 summarizes the apostolic pattern: “Christ Jesus came into the world to save sinners—of whom I am the worst.” Contrast with Self-Righteousness Luke 18:9-14 juxtaposes the self-confident Pharisee and the penitent tax collector. The latter’s cry, “God, be merciful to me, the sinner!” (verse 13), receives divine justification, proving that recognition of one’s sinful condition is prerequisite to grace. Eschatological Perspective Jude 15 foresees final judgment “to convict all the ungodly … of all the harsh things ungodly sinners have spoken against Him.” Eschatology underscores the urgency of reconciliation now; after Christ’s return, mercy gives way to righteous recompense. Historical Reception Early church preaching (Acts 2; Acts 3) employed the category of “sinner” to level distinctions among Jew and Gentile, thrusting all under the same need and offering the same Savior. Patristic writers continued to emphasize both the believer’s former identity as sinner and the transformative power of regeneration. Summary ἁμαρτωλός frames the Bible’s redemptive storyline: universal guilt, sovereign grace, and transforming fellowship with God through Jesus Christ. The term highlights the dark backdrop upon which divine mercy shines, compels the church’s mission to the lost, guards against self-righteous complacency, and assures believers that the One set apart from sinners is also the One who bore their sin to bring them to God. Englishman's Concordance Matthew 9:10 Adj-NMPGRK: τελῶναι καὶ ἁμαρτωλοὶ ἐλθόντες συνανέκειντο NAS: tax collectors and sinners came KJV: and sinners came INT: tax collectors and sinners having come were reclining [at table] with Matthew 9:11 Adj-GMP Matthew 9:13 Adj-AMP Matthew 11:19 Adj-GMP Matthew 26:45 Adj-GMP Mark 2:15 Adj-NMP Mark 2:16 Adj-GMP Mark 2:16 Adj-GMP Mark 2:17 Adj-AMP Mark 8:38 Adj-DFS Mark 14:41 Adj-GMP Luke 5:8 Adj-NMS Luke 5:30 Adj-GMP Luke 5:32 Adj-AMP Luke 6:32 Adj-NMP Luke 6:33 Adj-NMP Luke 6:34 Adj-NMP Luke 6:34 Adj-DMP Luke 7:34 Adj-GMP Luke 7:37 Adj-NFS Luke 7:39 Adj-NFS Luke 13:2 Adj-NMP Luke 15:1 Adj-NMP Luke 15:2 Adj-AMP Luke 15:7 Adj-DMS Strong's Greek 268 |
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