Lexical Summary atimazó: To dishonor, to treat shamefully, to despise Original Word: ἀτιμάζω Strong's Exhaustive Concordance despise, dishonor, suffer shameFrom atimos; to render infamous, i.e. (by implication) contemn or maltreat -- despise, dishonour, suffer shame, entreat shamefully. see GREEK atimos HELPS Word-studies Cognate: 818 atimázō – treat dishonorably (shamefully, with indignity) because perceived as having no value (honor, worth). See 820 (atimos). NAS Exhaustive Concordance Word Originfrom atimos Definition to dishonor NASB Translation dishonor (2), dishonored (2), shame (1), shamefully (1), treated...shamefully (1). Thayer's Greek Lexicon STRONGS NT 818: ἀτιμάζωἀτιμάζω; 1 aorist ἠτίμασα; (passive, present ἀτιμάζομαι); 1 aorist infinitive ἀτιμασθῆναι; (from ἄτιμος; hence) "to make ἄτιμος, to dishonor, insult, treat with contumely," whether in word, in deed, or in thought: (Mark 12:4 T Tr marginal reading WH (cf. ἀτιμάω and ἀτιμόω)); Luke 20:11; John 8:49; Acts 5:41; Romans 2:23; James 2:6 (Winers Grammar, § 40, 5, 2; Buttmann, 202 (175)). Passive: Romans 1:24, on which cf. Winers Grammar, 326 (305f); (and § 39, 3 N. 3). (In Greek writings from Homer down; the Sept..) Topical Lexicon Biblical Concept of Dishonor and Honor Scripture presents honor as a weighty esteem owed to God and, by extension, to those made in His image. To dishonor is therefore more than social discourtesy; it is a moral failure that pierces covenant fidelity. The verb under study expresses that active refusal to grant proper worth, whether directed toward prophets, the Son, His witnesses, or God Himself. Occurrences in the New Testament 1. Luke 20:11; Mark 12:4 – tenants abuse the owner’s servants. In the Teachings and Parables of Jesus The parable of the vineyard tenants reaches its emotional peak with the verb: “They struck him on the head and treated him shamefully” (Mark 12:4). Jesus exposes Israel’s long history of scorning prophetic appeals. Dishonor is here a prophetic indictment; it signals mounting judgment yet also underscores divine patience, as the owner persists in sending emissaries. In the Life and Ministry of Jesus When confronted by hostile leaders, Jesus replies, “I do not have a demon... yet you dishonor Me” (John 8:49). The Messiah stands as the ultimate test of human reverence or contempt. To dishonor Him is to reject the Father who sent Him (John 5:23), revealing the heart’s true allegiance. Dishonor and the Gospel Witness of the Church After flogging, “the apostles left the Sanhedrin, rejoicing that they had been considered worthy to suffer dishonor for the Name” (Acts 5:41). Far from hindering mission, public shame becomes a badge of apostolic authenticity, echoing the Servant who “despised the shame” (Hebrews 12:2). Suffering dishonor for Christ transforms social disgrace into eternal glory. Pauline Theology: Idolatry, Hypocrisy, and Dishonor Romans 1:24 ties dishonor to idolatry’s bodily consequences: creature-worship disorders human dignity. In Romans 2:23 Paul unmasks religious hypocrisy: “You who boast in the Law, do you dishonor God by breaking the Law?” Knowledge without obedience drags God’s name through the mud before the nations (Romans 2:24; Ezekiel 36:20-23). The cross reverses this pattern, restoring honor as believers “present their bodies as a living sacrifice” (Romans 12:1). James on Social Dishonor James condemns assemblies that relegate the impoverished to inferior places: “You have dishonored the poor man” (James 2:6). Partiality violates the royal law of love, aligning the church with the oppressive rich rather than the God who “has chosen the poor in the world to be rich in faith” (James 2:5). Historical-Cultural Background Greco-Roman society revolved around honor and shame; public reputation affirmed one’s identity and standing. Early Christians, proclaiming a crucified Messiah, willingly embraced societal dishonor, trusting that “whoever believes in Him will not be put to shame” (Romans 9:33). Jewish tradition likewise linked honoring God with covenant blessing and dishonor with exile and curse (Deuteronomy 28:15-68). Theological Implications 1. Dishonor toward God underlies all sin; redemption restores honor by uniting believers to Christ, who perfectly honored the Father. Practical Ministry Reflections • Cultivate corporate worship that magnifies God’s worth, guarding against empty ritual that dishonors His name. Eschatological Hope The gospel closes the honor-shame narrative with resurrection glory: “If we suffer, we will also reign with Him” (2 Timothy 2:12). Dishonor borne for righteousness now will be reversed when the Lord “comes to be glorified in His saints” (2 Thessalonians 1:10). Forms and Transliterations ατιμάζει ατιμαζεις ἀτιμάζεις ατιμαζεσθαι ατιμάζεσθαι ἀτιμάζεσθαι ατιμαζετε ατιμάζετέ ἀτιμάζετέ ατιμάζοντα ατιμάζων ατιμάσαι ατιμασαντες ατιμάσαντες ἀτιμάσαντες ατιμασάντων ατιμάσασιν ατιμάσης ατιμασθηναι ατιμασθήναι ἀτιμασθῆναι ατιμασθήσεται ατιμασθήση ητιμασαν ητίμασαν ἠτίμασαν ητιμασατε ητιμάσατε ἠτιμάσατε ητιμάσθη ητιμάσθην ητιμασμένοι atimasantes atimásantes atimasthenai atimasthênai atimasthēnai atimasthē̂nai atimazeis atimázeis atimazesthai atimázesthai atimazete atimázeté etimasan etímasan ētimasan ētímasan etimasate etimásate ētimasate ētimásateLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance Mark 12:4 V-AIA-3PGRK: ἐκεφαλίωσαν καὶ ἠτίμασαν NAS: and treated him shamefully. INT: they struck on the head and treated [him] shamefully Luke 20:11 V-APA-NMP John 8:49 V-PIA-2P Acts 5:41 V-ANP Romans 1:24 V-PNM/P Romans 2:23 V-PIA-2S James 2:6 V-AIA-2P Strong's Greek 818 |
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