Lexical Summary (Not Used): (Not Used) (Not Used)Part of Speech: Transliteration: (Not Used) (Not Used) Topical Lexicon OverviewStrong’s Greek 3236 is an unused grammatical form of a verb whose root conveys the idea of “finding fault, blaming, censuring.” Although this precise form never appears in the Greek New Testament, the root itself (for example in Romans 9:19; Hebrews 8:8) is part of a rich biblical theme that contrasts human blame-shifting with God’s righteous judgment and His gracious provision of forgiveness in Christ. Semantic Range and Conceptual Background In classical Greek literature the root was applied to courts, public debates, and interpersonal quarrels, always pointing to an assessment of guilt or deficiency in another. By the time of the Septuagint, the term commonly translated divine censures—accusations that exposed covenant breach (Judges 8:1 LXX; Isaiah 58:1 LXX). This backdrop highlights how Scripture treats blame first as an ethical category measured against God’s revealed standard rather than mere social convention. Old Testament Foundations The Law and Prophets repeatedly portray the LORD “bringing a charge” against His people when they spurn His covenant (Hosea 4:1; Micah 6:2). The function of such blame is corrective: it presses sinners toward repentance. Psalmists who recognize God’s just reproof cry, “Do not rebuke me in Your anger” (Psalm 6:1). Here the language of fault-finding is inseparable from mercy, because the same LORD who indicts also provides atonement (Leviticus 16:30). Divine Blame and Human Responsibility in the New Testament Even though Strong’s 3236 itself is absent, its root surfaces in key theological passages: • Romans 9:19 – “You will say to me then, ‘Why does He still find fault? For who can resist His will?’”. These verses establish two essential truths: 1. God alone possesses the moral prerogative to render a true verdict on human conduct. Christ, the Cross, and the Removal of Blame The gospel message meets the problem of blame head-on. At the cross, Jesus “was pierced for our transgressions” (Isaiah 53:5), bearing every legitimate accusation against God’s elect. Consequently, believers may echo Romans 8:33, “Who will bring any charge against God’s elect? It is God who justifies.” The Lord’s Supper continually proclaims that, through the new covenant in His blood, the once-justified charge has been fully answered (1 Corinthians 11:25-26). Pastoral and Ministry Implications 1. Preaching and Teaching 2. Counseling and Discipleship 3. Church Discipline Historical Witness Early church fathers regularly used the root term when expounding Hebrews 8. For instance, Chrysostom noted that God’s “finding fault” was evidence of His enduring love, because He “convicts in order to heal, not to destroy.” The Reformers later echoed this balance, stressing both total accountability before the holy God and complete absolution in Christ alone. Contemporary Application Modern culture often shifts blame or redefines sin. By recovering the biblical concept of divine censure—and its resolution in the gospel—believers can confront moral relativism with compassionate truth, offering a clear path from guilt to grace. Summary Although Strong’s Greek 3236 never appears in the New Testament text, its underlying notion of blame is woven throughout Scripture. God’s fault-finding exposes sin, upholds His righteousness, and drives humanity to the only sufficient answer—Jesus Christ, who removes every charge and restores sinners to fellowship. Links Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance μελῶν — 2 Occ.μέλος — 5 Occ. Μελχὶ — 2 Occ. Μελχισεδέκ — 8 Occ. ἔμελεν — 2 Occ. μέλει — 7 Occ. μελέτω — 1 Occ. μεμβράνας — 1 Occ. μέμφεται — 1 Occ. μεμφόμενος — 1 Occ. μὲν — 182 Occ. Μενοῦν — 1 Occ. μενοῦνγε — 2 Occ. μέντοι — 8 Occ. ἐμείναμεν — 2 Occ. ἔμειναν — 2 Occ. ἔμεινεν — 10 Occ. ἔμενεν — 3 Occ. ἔμενον — 1 Occ. μεῖναι — 6 Occ. |
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