Lexical Summary anomos: Lawless, without law, wicked Original Word: ἄνομος Strong's Exhaustive Concordance without law, unlawful, wicked. From a (as a negative particle) and nomos; lawless, i.e. (negatively) not subject to (the Jewish) law; (by implication, a Gentile), or (positively) wicked -- without law, lawless, transgressor, unlawful, wicked. see GREEK a see GREEK nomos HELPS Word-studies Cognate: 459 ánomos (from 1 /A "no" and 3551 /nómos, "law") – properly, "no-law," i.e. lawless disregard for proper authority. See 458 (anomia). NAS Exhaustive Concordance Word Originfrom alpha (as a neg. prefix) and nomos Definition lawless, without law NASB Translation godless men (1), lawless (2), lawless one (1), transgressors (2), without the law (1), without law (1), without law (2). Thayer's Greek Lexicon STRONGS NT 459: ἄνομοςἄνομος, ἄνομον (νόμος); 1. destitute of (the Mosaic) law: used of Gentiles, 1 Corinthians 9:21, (without any suggestion of 'iniquity'; just as in Additions to Esther 4:42 2. departing from the law, a violator of the law, lawless, wicked; (Vulg.iniquus; (alsoinjustus)): Mark 15:28 (R L Tr brackets); Luke 22:37; Acts 2:23 (so in Greek writings); opposed to ὁ δίκαιος, 1 Timothy 1:9; ὁ ἄνομος (κατ' ἐξοχήν), he in whom all iniquity has as it were fixed its abode, 2 Thessalonians 2:8; ἀνόμοις ἔργοις, unlawful deeds, 2 Peter 2:8; free from law, not subject to law (Vulg.sinelege): μή ὤν ἄνομος θεοῦ (Buttmann, 169 (147)) (Rec. θεῷ), 1 Corinthians 9:21. (Very often in the Sept.) (Synonym: see ἀνομία, at the end.) The word translated “lawless,” “transgressors,” or “without law” appears ten times in the New Testament. Context determines whether the focus is on open rebellion against God’s moral order (Acts 2:23; 2 Thessalonians 2:8), Gentile disregard of the Mosaic Law (1 Corinthians 9:21), or violent social wickedness (2 Peter 2:8). The term therefore bridges personal immorality, collective hostility to righteousness, and eschatological opposition to Christ. Messianic Fulfilment and the Passion Mark 15:28 and Luke 22:37 cite Isaiah 53:12 to show that Jesus was “numbered with the transgressors.” The righteous Servant voluntarily identified with the “lawless,” bearing their guilt in order to fulfill divine prophecy. Here “lawless” does not describe Christ but those crucified with Him and, by extension, the sinful human race He came to redeem. Apostolic Preaching: Acts 2:23 Peter’s Pentecost sermon labels the crucifiers “lawless men.” “He was delivered over by God’s set plan and foreknowledge, and you, with the help of wicked men, put Him to death” (Acts 2:23). Human lawlessness does not frustrate God’s purpose; it unwittingly advances redemption. The verse therefore balances divine sovereignty with moral accountability. Paul’s Missional Flexibility: 1 Corinthians 9:21 “To those without the law I became like one without the law (though I am not outside the law of God but under the law of Christ) to win those without the law”. Paul adopts cultural practices of Gentiles (“lawless” in relation to Moses) while remaining under Christ’s moral authority. This text shapes contemporary mission strategy: cultural accommodation is permissible, moral compromise is not. Pastoral Warning: 1 Timothy 1:9 “The law is not enacted for the righteous, but for the lawless and rebellious”. Here the civil use of the Mosaic Law is highlighted; it restrains overt sin and exposes the need for grace. The pastor therefore employs the Law to convict the unregenerate without burdening the justified. Righteousness amid Corruption: 2 Peter 2:8 Lot’s experience in Sodom illustrates the believer’s torment when surrounded by “lawless deeds.” The verse affirms that God preserves the righteous even while exposing them to a degenerate culture, encouraging believers to persevere in holiness. The Eschatological Antagonist: 2 Thessalonians 2:8 “And then the lawless one will be revealed, whom the Lord Jesus will slay with the breath of His mouth”. The climactic embodiment of rebellion is personal and future. Yet his doom is certain, reinforcing confidence in Christ’s victorious return and motivating vigilance against present-day previews of that final apostasy. Old Testament Background and Second Temple Usage In the Septuagint “lawless” often renders Hebrew words for the wicked, evildoers who oppose Yahweh’s covenant order (e.g., Psalm 1:1, Isaiah 13:11). Intertestamental literature uses it for Gentile oppressors and faithless Israelites alike, preparing Jewish readers to view “lawless” as both external pressure and internal betrayal. Theological Synthesis 1. Lawlessness is fundamentally a rejection of God’s revealed will, whether expressed in Mosaic instruction, natural conscience, or the law of Christ. Ministry Implications • Evangelism: Speak to consciences awakened by the moral law; then proclaim grace that justifies the lawless (Romans 4:5). Christological Center Jesus was counted among the lawless, condemned by the lawless, and yet will destroy the lawless one. The term thus frames the gospel story—from substitutionary atonement to eschatological victory—inviting every reader to move from rebellion to obedience through faith in Him. Englishman's Concordance Mark 15:28 Adj-GMPGRK: Καὶ μετὰ ἀνόμων ἐλογίσθη KJV: with the transgressors. INT: And with [the] lawless he was reckoned Luke 22:37 Adj-GMP Acts 2:23 Adj-GMP 1 Corinthians 9:21 Adj-DMP 1 Corinthians 9:21 Adj-NMS 1 Corinthians 9:21 Adj-NMS 1 Corinthians 9:21 Adj-AMP 2 Thessalonians 2:8 Adj-NMS 1 Timothy 1:9 Adj-DMP 2 Peter 2:8 Adj-DNP Strong's Greek 459 |
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