Lexical Summary loidoria: Reviling, abusive speech, reproach Original Word: λοιδορία Strong's Exhaustive Concordance railing, reproachFrom loidoros; slander or vituperation -- railing, reproach(-fully). see GREEK loidoros HELPS Word-studies Cognate: 3059 loidoría – a railing, reproach. See 3058 (loidoreō). NAS Exhaustive Concordance Word Originfrom loidoreó Definition abuse, railing NASB Translation insult (2), reproach (1). Thayer's Greek Lexicon STRONGS NT 3059: λοιδορίαλοιδορία, λοιδορίας, ἡ (λοιδορέω), railing, reviling: 1 Timothy 5:14; 1 Peter 3:9. (The Sept.; Aristophanes, Thucydides, Xenophon, following.) Topical Lexicon Overview The term describes hostile verbal assaults—words aimed at shaming, demeaning, or wounding another person. Scripture consistently treats such speech as a manifestation of evil that must be displaced by blessing, encouragement, and deeds of love. Occurrences in Scripture 1 Peter 3:9 records the word twice, contrasting “insult” with the believer’s calling to “bless.” Paul employs it in 1 Timothy 5:14, urging younger widows to marry, manage the household, and thus give “the adversary no occasion for slander.” Together these texts reveal two chief contexts: interpersonal relationships within the body of Christ (Peter) and the church’s public testimony before a watching world (Paul). Old Testament background While the exact Greek term is not used in the Septuagint, the concept is foreshadowed in passages such as Proverbs 12:18 (“Reckless words pierce like a sword”) and Psalm 31:13 (“I hear the slander of many”). The trajectory from Torah through the Prophets condemns malicious talk, preparing the way for the fuller New Testament ethic. New Testament usage Peter situates the word in a triad: evil, insult, and blessing. Evil deeds are not to be repaid with evil; evil words are not to be repaid with evil words. The believer answers verbal assault with verbal grace. Paul’s single use underscores the church’s reputation; irresponsible behavior could supply enemies with ammunition for public reviling. Theology of verbal abuse and blessing 1 Peter 3:9 grounds the command in the believer’s calling “so that you may inherit a blessing.” Returning blessing for insult aligns the disciple with Christ, who “when He was reviled, did not revile in return” (1 Peter 2:23). The ethic, therefore, is cruciform: suffering wrong without retaliatory speech witnesses to the gospel’s power. Historical reception Early Christian writers echo this stance. Justin Martyr argued that Christians “allow themselves to be reviled and bless in return,” evidencing the Spirit’s work. Tertullian contrasted pagan vitriol with Christian meekness, while the Apostolic Constitutions warned leaders that abusive speech disqualifies from pastoral office. Pastoral and ministry implications 1. Worship and fellowship: congregational culture must prize edifying speech (Ephesians 4:29). Christological focus Jesus embodies the antithesis of λοιδορία. On the cross He prays, “Father, forgive them” (Luke 23:34), converting the bitterest reviling into an occasion of redemptive love. Believers, united with Him, absorb hostility and release benediction, thereby extending His ministry of reconciliation. Conclusion The three appearances of this term form a concise but potent witness: malicious speech has no place among God’s people. In its stead, blessing flows—an inheritance secured in Christ and displayed through Spirit-empowered tongues that heal rather than wound. Forms and Transliterations λοιδοριαν λοιδορίαν λοιδοριας λοιδορίας loidorian loidorían loidorias loidoríasLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance 1 Timothy 5:14 N-GFSGRK: τῷ ἀντικειμένῳ λοιδορίας χάριν NAS: no occasion for reproach; KJV: to speak reproachfully. INT: to the adversary of insult on account 1 Peter 3:9 N-AFS 1 Peter 3:9 N-GFS Strong's Greek 3059 |
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