818. atimazó
Lexical Summary
atimazó: To dishonor, to treat shamefully, to despise

Original Word: ἀτιμάζω
Part of Speech: Verb
Transliteration: atimazó
Pronunciation: ah-tee-MAD-zo
Phonetic Spelling: (at-im-ad'-zo)
KJV: despise, dishonour, suffer shame, entreat shamefully
NASB: dishonor, dishonored, shame, shamefully, treated shamefully
Word Origin: [from G820 (ἄτιμος - without honor)]

1. to render infamous
2. (by implication) contemn or maltreat

Strong's Exhaustive Concordance
despise, dishonor, suffer shame

From 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 Origin
from atimos
Definition
to dishonor
NASB Translation
dishonor (2), dishonored (2), shame (1), shamefully (1), treated...shamefully (1).

Thayer's Greek Lexicon
STRONGS NT 818: ἀτιμάζω

ἀτιμάζω; 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.
2. John 8:49 – religious leaders accuse Jesus of being demon-possessed; He counters that they dishonor Him.
3. Acts 5:41 – apostles rejoice at being considered worthy “to suffer dishonor for the Name.”
4. Romans 1:24 – idolatry leads to bodies being “dishonored among them.”
5. Romans 2:23 – hypocritical Torah-keepers “dishonor God” while boasting in the Law.
6. James 2:6 – the congregation has “dishonored the poor man” by seating preference.

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.
2. Human bodies are sacred spheres of honor; immorality distorts worship and devalues personhood.
3. The church must embody counter-cultural honor, elevating the lowly and bearing reproach for Christ.

Practical Ministry Reflections

• Cultivate corporate worship that magnifies God’s worth, guarding against empty ritual that dishonors His name.
• Promote a culture of honor within the body—valuing every member, especially the socially marginal (1 Corinthians 12:22-24).
• Equip believers to rejoice when worldly dishonor accompanies faithful witness, reassuring them of future vindication.

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 ētimásate
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Englishman's Concordance
Mark 12:4 V-AIA-3P
GRK: ἐκεφαλίωσαν καὶ ἠτίμασαν
NAS: and treated him shamefully.
INT: they struck on the head and treated [him] shamefully

Luke 20:11 V-APA-NMP
GRK: δείραντες καὶ ἀτιμάσαντες ἐξαπέστειλαν κενόν
NAS: him also and treated him shamefully and sent him away
KJV: and entreated [him] shamefully, and sent [him] away
INT: having beaten and having dishonored [him] sent [him] away empty

John 8:49 V-PIA-2P
GRK: καὶ ὑμεῖς ἀτιμάζετέ με
NAS: My Father, and you dishonor Me.
KJV: and ye do dishonour me.
INT: and you dishonor me

Acts 5:41 V-ANP
GRK: τοῦ ὀνόματος ἀτιμασθῆναι
NAS: to suffer shame for [His] name.
KJV: they were counted worthy to suffer shame for
INT: the name to be dishonored

Romans 1:24 V-PNM/P
GRK: ἀκαθαρσίαν τοῦ ἀτιμάζεσθαι τὰ σώματα
NAS: that their bodies would be dishonored among
KJV: hearts, to dishonour their own
INT: uncleaness to be dishonored the bodies

Romans 2:23 V-PIA-2S
GRK: τὸν θεὸν ἀτιμάζεις
NAS: the Law, do you dishonor God?
KJV: the law dishonourest thou God?
INT: God dishonor you

James 2:6 V-AIA-2P
GRK: ὑμεῖς δὲ ἠτιμάσατε τὸν πτωχόν
NAS: But you have dishonored the poor man.
KJV: But ye have despised the poor. Do
INT: you however dishonored the poor [man]

Strong's Greek 818
7 Occurrences


ἀτιμάσαντες — 1 Occ.
ἀτιμασθῆναι — 1 Occ.
ἀτιμάζεις — 1 Occ.
ἀτιμάζεσθαι — 1 Occ.
ἀτιμάζετέ — 1 Occ.
ἠτίμασαν — 1 Occ.
ἠτιμάσατε — 1 Occ.

817
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