Lexical Summary adikeó: To do wrong, to act unjustly, to injure Original Word: ἀδικέω Strong's Exhaustive Concordance hurt, injure, be an offender, be unjust. From adikos; to be unjust, i.e. (actively) do wrong (morally, socially or physically) -- hurt, injure, be an offender, be unjust, (do, suffer, take) wrong. see GREEK adikos HELPS Word-studies Cognate: 91 adikéō (from 93 /adikía, "unrighteousness") – properly, doing wrong (committing injustice), especially to inflict undeserved hurt by ignoring God's justice – i.e. acting contrary to what is divinely approved. See 93 (adikia). NAS Exhaustive Concordance Word Originfrom adikos Definition to do wrong, act wickedly NASB Translation am a wrongdoer (1), damage (1), do harm (1), do wrong (1), does wrong (2), doing...wrong (1), done...wrong (2), harm (4), hurt (3), injure (2), injuring (1), offended (1), offender (1), treated unjustly (1), wrong (2), wrong...done (1), wronged (3). Thayer's Greek Lexicon STRONGS NT 91: ἀδικέωἀδικέω, (ῶ; (future ἀδικήσω; 1 aorist ἠδίκησα; passive, (present ἀδικοῦμαι; 1 aor, ἠδικήθην; literally to be ἄδικος. 1. absolutely; a. to act unjustly or wickedly, to sin: Revelation 22:11; Colossians 3:25. b. to be a criminal, to have violated the laws in some way: Acts 25:11 (often so in Greek writings (cf. Winers Grammar, § 40, 2 c.)). c. to do wrong: 1 Corinthians 6:8; 2 Corinthians 7:12. d. to do hurt: Revelation 9:19. 2. transitively; a. τί, to do some wrong, sin in some respect: Colossians 3:25 (ὁ ἠδίκησε 'the wrong which he hath done'). b. τινα, to wrong some one, act wickedly toward him: Acts 7:26f (by blows); Matthew 20:13 (by fraud); 2 Corinthians 7:2; passive ἀδικεῖσθαι to be wronged, 2 Corinthians 7:12; Acts 7:24; middle ἀδικοῦμαι to suffer oneself to be wronged, take wrong (Winers Grammar, § 38, 3; cf. Riddell, Platonic Idioms, § 87f): 1 Corinthians 6:7; τινα οὐδέν (Buttmann, § 131, 10: Winer's Grammar, 227 (213)), Acts 25:10; Galatians 4:12; τινα τί, Philemon 1:18; (ἀδικούμενοι μισθόν ἀδικίας (R. V. suffering wrong as the hire of wrong-doing), 2 Peter 2:13 WH Tr marginal reading).) c. τινα, to hurt, damage, harm (in this sense by Greeks of every period): Luke 10:19; Revelation 6:6; Revelation 7:2; Revelation 9:4, 10; Revelation 11:5; passive οὐ μή ἀδικηθῇ ἐκ τοῦ θανάτου shall suffer no violence from death, Revelation 2:11. Strong’s Greek 91 (ἀδικέω) conveys the active practice of wrongdoing, injustice, or harm. The verb assumes intentionality: one person (or power) treats another contrary to what is right before God. Used 28 times in the Greek New Testament, it ranges from personal offenses in everyday relationships to cosmic judgments in the Apocalypse. Its distribution highlights three chief arenas: inter-personal conduct, judicial treatment, and eschatological harm or protection. Old Testament and Intertestamental Roots In the Septuagint ἀδικέω often renders Hebrew verbs for violence (חָמַס), wrong (עָוָה), or deceit (עָשַׁק). Israel’s prophets denounced ἀδικία (“injustice”) as covenant infidelity toward both God and neighbor (Isaiah 10:1-3; Jeremiah 22:3). By the time of Second Temple Judaism, the word carried legal weight—wrongdoing demanded restitution and, if unrepented, divine retribution. Inter-Personal Wrongs in Paul’s Letters 1 Corinthians 6:7-8 exposes believers who “wrong and defraud, and this to your brothers.” Paul’s rebuke shows ἀδικέω violates the unity of Christ’s body. Galatians 4:12 reminds the Galatians that Paul had never “done any wrong” to them, appealing to relational integrity. In the delicate case of Onesimus, Philemon 18 frames ἀδικέω within restorative justice: “If he has wronged you in any way or owes you anything, charge it to my account.” The repeated pair “wronging and being wronged” (ἀδικεῖτε … ἀδικεῖσθε) in 1 Corinthians 6 underscores that injustice often cascades; the offended become offenders unless grace intervenes (compare Matthew 18:23-35). Judicial and Political Contexts in Acts Luke employs ἀδικέω to portray courtroom tension. Stephen’s speech recounts Moses defending “the one being wronged” (Acts 7:24) and confronting the offender, “Why do you wrong your neighbor?” (Acts 7:26). Festus faces Paul, who insists, “If I am not doing wrong … I do not refuse to die” (Acts 25:11). Roman officials thus become accountable to divine justice, reminding readers that earthly courts stand under a higher bar of righteousness. Exhortations and Warnings in the Prison Epistles Colossians 3:25 sets a sobering principle: “The wrongdoer will be repaid for what he has done, and there is no favoritism.” The verse bridges present church discipline and final judgment, assuring victims that hidden injustices will not escape the Lord’s scrutiny. The same passage couples ἀδικέω with impartial recompense, harmonizing divine mercy and justice. Eschatological Dimension in Revelation John’s Apocalypse uses ἀδικέω more than any book, giving it prophetic depth: • Protection: The sealed servants are spared—“Do not harm the earth …” (Revelation 7:3). These scenes assure the faithful that divine sovereignty limits evil, even amid tribulation, and that ultimate justice is certain. Theological Themes 1. Moral Accountability ἀδικέω presupposes an objective moral order revealed in God’s law. Whether Jew (Acts 25:8), Gentile (Acts 25:10), or angelic power (Revelation 9:10), no actor is exempt. 2. Vertical and Horizontal Dimensions Every injustice against a person is simultaneously offense against God, who created each image-bearer (compare Psalm 51:4). Thus Paul’s “Make room for us; we have wronged no one” (2 Corinthians 7:2) appeals to conscience before God and neighbor. 3. Retribution and Restoration Scripture holds two parallel responses to ἀδικέω. Divine retribution is sure (Colossians 3:25; Revelation 22:11-12). Yet the gospel offers restoration: Paul absorbs Onesimus’ debt (Philemon 18), picturing Christ’s substitutionary payment for wrongdoers (2 Corinthians 5:21). 4. Spiritual Warfare Luke 10:19 promises disciples authority “to trample snakes and scorpions, and over all the power of the enemy; nothing will harm you.” Physical harm symbolizes wider spiritual assault. Christ’s victory protects believers from ultimate injury (Revelation 2:11). Ministry Significance • Church Discipline and Reconciliation Pastors must confront ἀδικέω quickly, guiding offenders toward repentance and restitution (Matthew 5:23-24). Delayed justice breeds bitterness and dishonors the gospel witness. • Counseling Victims of Injustice Verses such as Colossians 3:25 and Revelation 6:10 (“How long, O Lord …”) help shepherd hearts toward trust in God’s perfect timing. Believers may pursue lawful remedies (Acts 25:11) while resting in divine vindication. • Evangelistic Appeal Highlighting universal guilt (Romans 3:23) opens the door to proclaim Christ who “committed no sin, nor was deceit found in His mouth” (1 Peter 2:22). The Innocent bore the penalty of the unjust (1 Peter 3:18). • Social Ethics Though the New Testament’s primary focus is personal holiness, its condemnation of ἀδικέω fuels Christian engagement against systemic wrongs—oppression, exploitation, and violence—reflecting God’s heart for righteousness in society. Christological Fulfillment Jesus alone never wronged anyone (Hebrews 4:15). At the cross, both human and judicial systems wronged Him, yet He entrusted Himself “to Him who judges justly” (1 Peter 2:23). His resurrection vindicates the righteous path of non-retaliation and guarantees that every ἀδικέω will meet either the cross or final judgment. Eschatological Hope Revelation’s closing paradox—“Let the evildoer continue to do evil… let the righteous continue to practice righteousness” (Revelation 22:11)—signals that time for repentance will end. The New Jerusalem descends purified of all injustice (Revelation 21:27). Believers persevere, assured that no power can ultimately harm them (Revelation 2:11), while wrongdoers who remain impenitent face the Lake of Fire (Revelation 20:15). Summary Strong’s Greek 91 confronts every reader with the reality of wrongdoing and the certainty of divine justice. Its occurrences weave a consistent testimony: God condemns and limits injustice, calls His people to integrity and reconciliation, and will irrevocably separate the unjust from the righteous in the age to come. The gospel both pardons wrongdoers and empowers the wronged to overcome evil with good, until the day when “righteousness will dwell” (2 Peter 3:13). Englishman's Concordance Matthew 20:13 V-PIA-1SGRK: Ἑταῖρε οὐκ ἀδικῶ σε οὐχὶ NAS: of them, 'Friend, I am doing you no KJV: thee no wrong: didst not INT: Friend not I do wrong you Not Luke 10:19 V-FIA-3S Acts 7:24 V-PPM/P-AMS Acts 7:26 V-PIA-2P Acts 7:27 V-PPA-NMS Acts 25:10 V-RIA-1S Acts 25:11 V-PIA-1S 1 Corinthians 6:7 V-PIM/P-2P 1 Corinthians 6:8 V-PIA-2P 2 Corinthians 7:2 V-AIA-1P 2 Corinthians 7:12 V-APA-GMS 2 Corinthians 7:12 V-APP-GMS Galatians 4:12 V-AIA-2P Colossians 3:25 V-PPA-NMS Colossians 3:25 V-AIA-3S Philemon 1:18 V-AIA-3S 2 Peter 2:13 V-PPM/P-NMP Revelation 2:11 V-ASP-3S Revelation 6:6 V-ASA-2S Revelation 7:2 V-ANA Revelation 7:3 V-ASA-2P Revelation 9:4 V-FIA-3P Revelation 9:10 V-ANA Revelation 9:19 V-PIA-3P Revelation 11:5 V-ANA Strong's Greek 91 |
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