Lexical Summary atimia: Dishonor, disgrace, shame Original Word: ἀτιμία Strong's Exhaustive Concordance dishonor, reproach, shame, vile. From atimos; infamy, i.e. (subjectively) comparative indignity, (objectively) disgrace -- dishonour, reproach, shame, vile. see GREEK atimos HELPS Word-studies Cognate: 819 atimía – dishonor (perceived as without recognized value, worth. See 820 (atimos). NAS Exhaustive Concordance Word Originfrom atimos Definition dishonor NASB Translation common use (1), degrading (1), dishonor (4), shame (1). Thayer's Greek Lexicon STRONGS NT 819: ἀτιμίαἀτιμία, ἀτιμίας, ἡ (ἄτιμος), dishonor, ignominy, disgrace (from Homer down): 1 Corinthians 11:14; opposed to δόξα, 2 Corinthians 6:8; 1 Corinthians 15:43 (ἐν ἀτιμία namely, ὄν, in a state of disgrace, used of the unseemliness and offensiveness of a dead body); κατ' ἀτιμίαν equivalent to ἀτιμως, with contempt namely, of myself, 2 Corinthians 11:21 (R. V. by way of disparagement, cf. κατά, II. at the end); πάθη ἀτιμίας base lusts, vile passions, Romans 1:26, cf. Winers Grammar, § 34, 3b.; (Buttmann, § 132, 10). εἰς ἀτιμίαν for a dishonorable use, of vessels, opposed to τιμή: Romans 9:21; 2 Timothy 2:20. Topical Lexicon Background in the Honor–Shame World of Scripture Greek and Jewish cultures in the first century were deeply honor-oriented. Public esteem or disgrace shaped everything from courtroom decisions to family relationships. The word translated “dishonor” or “disgrace” (Strong’s Greek 819) signals the loss of social worth, a failure to measure up to the glory for which God created humanity (Psalm 8:5; Romans 3:23). The New Testament writers employ the term to expose sin, to contrast present humiliation with future glory, and to call believers to lives that reflect God’s honor. Survey of New Testament Occurrences 1. Romans 1:26 These passages group naturally into three themes: moral corruption, divine sovereignty, and ministerial endurance. Moral Corruption and Dishonor (Romans 1:26) Paul’s first usage appears in his sweeping indictment of Gentile idolatry. “For this reason God gave them over to dishonorable passions” (Romans 1:26). The degradation of human sexuality is not merely a private matter; it is the public proof that humanity, having rejected the knowledge of God, now experiences the shame of enslaving desires. Dishonor here is both the moral ugliness of sin and the judicial consequence permitted by God. The verse reminds the church that any departure from God’s created order carries a stigma far deeper than social embarrassment—it is rebellion against divine glory. Divine Sovereignty and Vessels for Honor or Dishonor (Romans 9:21; 2 Timothy 2:20) “Does not the potter have the right to make from the same lump of clay one vessel for special occasions and another for common use?” (Romans 9:21). Paul sets “special occasions” (literally “honor”) against “common use” (literally “dishonor”). The imagery underscores God’s unquestioned authority over His creatures. Dishonor here is not moral blameworthiness in the vessel itself but a lower, utilitarian function determined by the Potter’s will. Paul returns to the pottery metaphor when instructing Timothy: “In a large house there are not only gold and silver vessels, but also vessels of wood and clay; some are for special occasions, and some for common use” (2 Timothy 2:20). Whereas Romans 9 defends God’s sovereign freedom, 2 Timothy stresses human responsibility: “If anyone cleanses himself from what is dishonorable, he will be a vessel for honor” (2 Timothy 2:21). The believer’s pursuit of holiness can move him from a common role to a noble one. The paradox stands: God appoints roles, yet believers are commanded to purify themselves for better service. Social Conventions and External Appearance (1 Corinthians 11:14) “Does not nature itself teach you that if a man has long hair, it is a disgrace to him” (1 Corinthians 11:14). Here dishonor touches gender distinctions established in creation. Paul appeals to “nature”—an expression that combines creational order and prevailing social perception. While hairstyles vary by culture, the underlying principle endures: men and women are to embrace bodily expressions that accord with God-given identity, lest they bring shame upon themselves and the community of faith. Eschatological Transformation (1 Corinthians 15:43) “It is sown in dishonor, it is raised in glory” (1 Corinthians 15:43). Death subjects the human body to humiliation—decay, weakness, loss of beauty. Yet the resurrection reverses that state. The contrast implies that every believer presently carries the stigma of mortality, but future glory will eclipse all disgrace. The gospel message thus dignifies the body, promising that what is now ignoble will become splendid. Apostolic Ministry: Bearing Dishonor for the Gospel (2 Corinthians 6:8; 2 Corinthians 11:21) Paul catalogs the paradoxes of apostolic service: “through glory and dishonor, slander and praise” (2 Corinthians 6:8). Reputation fluctuates according to the judgments of men, yet the servant of Christ remains steadfast. Later he confesses, “To my shame I concede that we were too weak for that!” (2 Corinthians 11:21). Paul momentarily adopts worldly categories only to overturn them. The apostle prefers to accept public disgrace rather than compromise the gospel. Dishonor becomes a badge of fidelity when borne for Christ’s sake (see Hebrews 13:13). Theological Reflection Dishonor in Scripture is never morally neutral. Whether describing corrupt passions, physical mortality, or social contempt, it points to the tragic distance between fallen humanity and divine glory. Yet God turns the concept on its head: Practical Implications for Discipleship and Church Life 1. Moral vigilance: Romans 1 warns that unrestrained passions lead to public and divine shame. Pastoral care must therefore confront sin graciously yet firmly. Historical Reception Early commentators such as Chrysostom saw in Romans 1:26 the clearest evidence of sin’s power to invert created order. Augustine used the vessel imagery of Romans 9 to defend the justice of God’s decretive will. Reformers like Calvin emphasized 2 Timothy 2:20–21 to urge personal holiness among clergy. In missionary history, the willingness to bear shame for Christ has often distinguished effective witness; the Moravian motto—“to win for the Lamb the reward of His suffering”—echoes Paul’s acceptance of dishonor for the gospel. Conclusion Strong’s Greek 819 threads through Scripture as a sober reminder of humanity’s fall and a luminous promise of redemption. Dishonor enters through sin, is permitted within God’s sovereign plan, and is finally overcome by the resurrecting power of Christ. Believers, cleansed and consecrated, are called to reject disgraceful passions, endure public scorn, and await the day when the mortal body, once sown in dishonor, will rise in imperishable splendor. Forms and Transliterations ατιμια ατιμία ἀτιμία ἀτιμίᾳ ατιμιαν ατιμίαν άτιμιαν ἀτιμίαν ατιμιας ατιμίας ἀτιμίας atimia atimía atimíāi atimian atimían atimias atimíasLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance Romans 1:26 N-GFSGRK: εἰς πάθη ἀτιμίας αἵ τε NAS: gave them over to degrading passions; KJV: up unto vile affections: for INT: to passions of dishonor both Romans 9:21 N-AFS 1 Corinthians 11:14 N-NFS 1 Corinthians 15:43 N-DFS 2 Corinthians 6:8 N-GFS 2 Corinthians 11:21 N-AFS 2 Timothy 2:20 N-AFS Strong's Greek 819 |
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