Lexical Summary timória: Punishment, penalty Original Word: τιμωρία Strong's Exhaustive Concordance punishment. From timoreo; vindication, i.e. (by implication) a penalty -- punishment. see GREEK timoreo HELPS Word-studies Cognate: 5098 timōría (from 5097 /timōréō, "authorized to administer recompense, punishment") – punishment, meted out from the view of the offended party, emphasizing the value-system (standards) of the punisher (used only in Heb 10:29). See 5097 (timōreō). NAS Exhaustive Concordance Word Originfrom timóreó Definition punishment, vengeance NASB Translation punishment (1). Thayer's Greek Lexicon STRONGS NT 5098: τιμωρίατιμωρία, τιμωρίας, ἡ (τιμωρός, see τιμωρέω); 1. a rendering help; assistance ((Herodotus, Thucydides, others)). 2. vengeance, penalty, punishment: Hebrews 10:29 (Proverbs 19:29; Proverbs 24:22; in the Greek writings from Aeschylus and Herodotus down). (Synonym: see κόλασις, at the end.) Strong’s Greek 5098 (τιμωρία) speaks of punitive retribution—a measured, judicial response to serious offense. In Scripture it focuses on divine action rather than human retaliation, underscoring the certainty, righteousness, and adequacy of God’s judgment. Biblical Context The single New Testament occurrence is Hebrews 10:29, where the writer warns believers contemplating apostasy: “How much more severe punishment do you think one will deserve who has trampled the Son of God underfoot, profaned the blood of the covenant that sanctified him, and insulted the Spirit of grace?” (Hebrews 10:29). The passage forms part of a “lesser-to-greater” argument (compare Hebrews 2:2-3; Hebrews 12:25). Disregard of the Mosaic Law brought death without mercy; rejection of the Son of God brings a far greater τιμωρία. Old Testament Background Israel’s covenant history supplies the framework. Under Moses, deliberate rebellion incurred capital sentences (Numbers 15:30-31; Deuteronomy 17:2-6). Behind the penalties stood Yahweh’s own claim: “Vengeance is Mine; I will repay” (Deuteronomy 32:35). Hebrews echoes this covenant formula (Hebrews 10:30), situating Christian apostasy within the same juridical structure but heightening the stakes by centering judgment on the rejection of Christ. Historical-Cultural Setting First-century readers knew both Roman penal practice and synagogue discipline. Rome used public, deterrent punishments (floggings, imprisonment, crucifixion), symbolizing imperial authority. Jewish tradition, conversely, looked to divine courtroom imagery, where God is Judge and covenant is the legal charter. Hebrews employs this Jewish legal motif, portraying Christ as the consummate revelation; despising Him places one outside any further sacrifice (Hebrews 10:26-27). Theological Significance 1. Divine Justice: τιμωρία emphasizes that God’s holiness requires proportional redress for covenant violation (Romans 2:5; Revelation 19:2). Pastoral and Discipleship Implications • Warning to Persevere: The author employs τιμωρία not to paralyze believers but to spur sober perseverance (Hebrews 10:35-39). Eschatological Dimension Final judgment will deliver complete τιμωρία upon unrepentant rebels (2 Thessalonians 1:8-9; Revelation 20:11-15). The certainty of that day anchors present faithfulness and shapes Christian ethics: “Since everything will be destroyed in this way, what kind of people ought you to be? You ought to live holy and godly lives” (2 Peter 3:11). Conclusion τιμωρία in Hebrews 10:29 condenses the biblical doctrine of divine retributive justice. It proclaims that the cross not only reveals God’s mercy but also establishes the final criterion for judgment. Rejecting that mercy leaves the sinner to face perfect, proportionate, and irreversible punishment—yet the very warning extends grace, urging all to embrace the Son whose blood averts the coming wrath. |
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