Lexical Summary kuón: Dog Original Word: κύων Strong's Exhaustive Concordance dog. A primary word; a dog ("hound") (literally or figuratively) -- dog. HELPS Word-studies 2965 kýōn – literally, a dog, scavenging canine; (figuratively) a spiritual predator who feeds off others. [A loose dog was disdained in ancient times – viewed as a "mooch pooch" that ran about as a scavenger.] NAS Exhaustive Concordance Word Origina prim. word Definition a dog NASB Translation dog (1), dogs (4). Thayer's Greek Lexicon STRONGS NT 2965: κύωνκύων, κυνός; in secular authors of the common gender, in the N. T. masculine; Hebrew כֶּלֶב; a dog; properly: Luke 16:21; 2 Peter 2:22; metaphorically (in various (but always reproachful) senses; often so even in Homer) a man of impure mind, an impudent man (cf. Lightfoot on Phil. l. s.): Matthew 7:6; Philippians 3:2; Revelation 22:15, in which last passage others less probably understand sodomites (like כִּלָבִים in Deuteronomy 23:18 (19)) (cf. B. D., under the word Topical Lexicon Overview of the termThe word κύνες/κύων (Strong’s Greek 2965) denotes “dog” in both literal and figurative senses. In the ancient Near East dogs were mostly scavengers, roaming the streets and fields, subsisting on refuse. Because of their association with uncleanness, they became a stock symbol for what is impure, shameless, or hostile to the covenant people of God. The New Testament preserves this double usage—an everyday animal that also serves as a potent moral and theological metaphor. Old Testament background Hebrew Scripture repeatedly presents the dog as an unclean creature (Exodus 22:31; 1 Kings 14:11). Deuteronomy 23:18 even uses “dog” as a euphemism for male cult prostitutes. In Psalm 22:16 David compares his enemies to “dogs” who encircle him, an image later applied to Christ’s sufferings. This background shapes all later Jewish and Christian appropriations of the term. Usage in the New Testament Literal presence Luke 16:21 depicts Lazarus, the destitute beggar, as so helpless that “even the dogs came and licked his sores.” The animals increase the scene’s pathos, stressing the rich man’s callousness and Lazarus’s total abandonment, yet also hinting at unexpected mercy: unclean creatures give the only relief he receives on earth. Metaphorical warning Matthew 7:6 places “dogs” alongside “swine” in a saying on discernment: “Do not give dogs what is holy.” Here the dog stands for those who resent truth and retaliate against it. The image warns disciples to steward the gospel wisely, guarding sacred teachings from contemptuous rejection. Polemic against false teachers Philippians 3:2 heightens the Old Testament nuance: “Watch out for those dogs … who mutilate the flesh!” Paul reverses the ethnic slur once used of Gentiles and applies it to Judaizers subverting the gospel of grace. The insult is not casual; it underscores doctrinal impurity and the danger of spiritual contagion. Proverbial degradation 2 Peter 2:22 cites Proverbs 26:11, “A dog returns to its vomit.” The dog typifies apostates whose outward reform collapses into prior corruption. Their nature remains unchanged; thus relapse is inevitable. The verse amplifies the seriousness of willful defection after knowing Christ. Eschatological exclusion Revelation 22:15 lists “the dogs” among those barred from the eternal city: “Outside are the dogs, the sorcerers, the sexually immoral…” The plural denotes a class of people characterized by impurity and hostility to divine authority. The final vision confirms God’s moral order: what is unclean has no place in the New Jerusalem. Historical and cultural resonance In first-century Greco-Roman society, prized domestic breeds existed, yet the majority of dogs were semi-wild scavengers. Jewish communities generally viewed them with disdain, unlike the more ambivalent Gentile attitude. Early Christian writers (e.g., Ignatius, Shepherd of Hermas) adopt the biblical metaphor, labeling heretics and immoral members “dogs” to reinforce community boundaries. Theological and pastoral implications 1. Moral purity: The persistent link between dogs and uncleanness accentuates Scripture’s call to holiness. Believers are to separate from practices and teachers that corrupt the gospel (2 Corinthians 6:17). Christological reflections The Passion narrative echoes Psalm 22’s “dogs” surrounding the righteous sufferer. Jesus, the greater David, endures the assault of the impure so that those once “outside” may be brought near (Ephesians 2:13). Thereby the dog-imagery’s negative force ultimately serves the redemptive purpose of the gospel. Practical applications for ministry • Guard the pulpit: Teach sound doctrine and refute error; false teachers pose a real pastoral danger comparable to ravenous dogs. Summary Strong’s Greek 2965, κύων/κύνες, ranges from literal street dogs to a potent symbol of impurity, false teaching, and eschatological exclusion. Its New Testament occurrences converge on a single theme: the holiness of God demands discernment, purity, and perseverance, while offering redemption through Christ for all who receive the gospel in faith. Forms and Transliterations εκωθωνίζοντο κύνα κυνας κύνας κυνες κύνες κυνί κυνός κυνών κυσί κυσιν κυσίν Κυων Κύων κώδωνα κώδωνας κώθων κωλέαν kunas kunes Kuon Kuōn kusin kynas kýnas kynes kýnes Kyon Kyōn Kýon Kýōn kysin kysínLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance Matthew 7:6 N-DMPGRK: ἅγιον τοῖς κυσίν μηδὲ βάλητε NAS: is holy to dogs, and do not throw KJV: is holy unto the dogs, neither INT: holy to the dogs nor cast Luke 16:21 N-NMP Philippians 3:2 N-AMP 2 Peter 2:22 N-NMS Revelation 22:15 N-NMP Strong's Greek 2965 |
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