Wicked
Wicked
The words wicked, wickedness occur 24 times in the AV of the English Bible. The passages are Mat 12:45; Mat 13:49; Mat 16:4; Mat 18:32; Mat 22:18; Mat 25:26, Mar 7:22, Luk 11:26; Luk 11:39; Luk 19:22, Act 2:23; Act 8:22; Act 18:14; Act 25:5, Rom 1:29, 1Co 5:8; 1Co 5:13, Eph 6:12; Eph 6:16, Col 1:21, 2Th 2:6; 2Th 3:2; 2Pe 2:7; 2Pe 3:17, 1Jn 5:19. In eight of these RV has substituted some other reading: evil in Mat 12:45, Luk 11:26, Eph 6:16, Col 1:21, 1Jn 5:19, lawless in Act 2:23 (on the basis of a different reading: instead of TR ), 2Th 2:8, amiss in Act 25:5. In four of these instances the change from wicked to evil is due to the fact that evil spirits are referred to; in Act 2:23, where, with the changed text, ceases to be an attribute of hands and becomes a characterization of persons, it naturally resumes its literal meaning of lawless; in 2Th 2:8 the lawless one is preferable, because probably rests on pre-Pauline Jewish tradition which represented the Antichrist as an enemy to the Law, so that wicked would be too vague a translation; in Act 25:5 amiss reproduces more closely than wicked. The change in Col 1:21 from wicked works to evil works has nothing in the context to recommend it.
The prevailing Greek equivalent for wicked, wickedness is , . occurs only once (Act 8:22), twice (2Pe 2:7; 2Pe 3:17). The is one who transgresses fundamental Divine ordinances for moral conduct (from + ). In regard to the specific force of and its difference from the following should be noted: is derived from and usually explained as qui facit, who causes trouble. But according to others (Schmidt, Cremer) the connexion between it and would be of a different nature, the poor being called because their life is laborious, full of , and then, by a not unusual transition, through what Trench calls the aristocratic tendencies of the language, the word for poor becoming also the word for wicked. But, whether etymologically correct or not, the former explanation strikingly illustrates the specific meaning of and its difference from . While describes a thing or person as inherently lacking that which is required by its idea, nature, or purpose, either in a physical or in a moral sense, expresses the positive tendency to do harm in things and the conscious pursuit of the injury of others in persons. The opposite of is (see art. Goodness); of it is (see art. Kindness). This difference between the two words can best be felt in passages where both are combined (1Co 5:8, Rev 16:2, Mat 15:19; cf. with Mar 7:21). In Mat 7:18 evil fruits = unwholesome, injurious fruits; Act 28:21, evil words are harmful words; 1Co 5:13, the wicked fornicator is so called because his uncleanness infects the whole Church (1Co 5:6). Evil times are dangerous times (Gal 1:4, Eph 5:16; Eph 6:13). Sometimes the word is used in a less serious sense of the harmfulness of inefficiency (Mat 25:26, wicked and slothful servant; cf. the of Mat 24:48, who is lacking in fidelity and diligence). Especially of Satan and other evil spirits the word is appropriately used, because they are intent upon doing evil and working harm (Eph 6:16), but for the same reason it applies to men who seek to injure others (Act 17:5; Act 18:14; Act 25:18). In Col 1:21 the works of paganism are called because they establish enmity between God and men: the rendering wicked works of AV expresses this better than evil works of RV . Cf., further, 2Th 3:2 of the maliciously persecuting Jews, 2Ti 3:13, 3Jn 1:10.
From the connotation of evil intent it is to be explained that are never used of the physical evil of Divine retribution. and are the words for this, because, even when God finds it necessary to punish, no evil intent can be predicated of Him. This applies to both the LXX and the NT. It is no exception when occasionally the adjective is used with such things as , in the sense of malignant, for here the evil intent is metaphorically attributed to the disease (Deu 6:22).
In Mat 6:13, Joh 17:15, 2Th 3:3, 1Jn 5:19, expositors differ on the question whether the inflected forms are from the masculine or the neuter . Only in regard to the last-mentioned passage is the personal reference to Satan placed beyond doubt by 1Jn 5:18; hence the rendering of RV , in the evil one, is to be preferred to the in wickedness of AV . In the other cases where the two versions differ in the same manner no certain contextual indications to decide the question are present.
Literature.-J. A. H. Tittmann, De Synonymis in NT, London, 1829-32, p. 19; R. C. Trench, NT Synonyms8, do., 1876, pp. 303-306; G. Heine, Synonymik des neutest. Griechisch, Leipzig, 1898, pp. 100, 106; H. Cremer, Biblisch-theologisches Wrterbuch aer neutest. Grcitt9, Gotha, 1902, pp. 500-584, 850-853; J. H. H. Schmidt, Synonymik der griechischen Sprache, Leipzig, 1876-86.
Geerhardus Vos.
Fuente: Dictionary of the Apostolic Church
Wicked
WICKED.Wickedness () is sin contemplated, not in the light of judicial guilt, or even of moral badness, but of the active mischief which it works.
Four Greek words in NT are translated wicked in Authorized and Revised Versions .
(1) (only in 2Pe 2:7; 2Pe 3:17). This describes the man who will not walk according to the lines laid down () for him by others; the man who gratifies his own desires and whims, in defiance of public opinion, or even of Divine regulation.
(2) (Act 2:23, and nine other times; , sixteen times). This word originally has to do by derivation with the sheep that will not stay in its own pasture (), or the man who breaks through limits () assigned, and hence signifies a lawless man. The thought is similar to that in (1).
(3) . Meaning originally unpleasant (cf. Luk 16:5, Act 28:5, Rev 16:2), and then failing to answer expectation or fulfil the apparent reason for existence, the word comes to mean morally bad as opposed to , morally good (Mat 21:41; Mat 24:48, Col 3:5 etc.).
(4) . This is the usual NT word; and it occurs very frequently, being usually rendered wicked or evil. It is connected by derivation with toil (). J. J. Schmidt suggests that, like the word villainy, it has drifted from meaning labouring and hence lower class to degraded and thence vicious. But it seems more probable that the root thought in is causing trouble, mischievous, and thence actively wicked in contrast to actively good. A vivid picture of the thought involved is found in Mat 13:24-30; Mat 13:36-43, where the tares are the fruit of the wicked one, . The bad man () may be content to sin alone, the wicked man () seeks to draw away others also.
1. The causes of wickedness.(a) The wicked one (Mat 13:19; Mat 13:38, Eph 6:16, 1Jn 2:13-14; 1Jn 3:12, perh. Mat 6:13, etc.). The first great source of evil is apparently the devil. He is the great mischief-maker who disarranges Gods orderly world (, Mat 4:8; Mat 13:35, etc.), and is ever found in antagonism to Christs dominion (Mat 13:37; Mat 13:39, 1Jn 5:18-20 Revised Version NT 1881, OT 1885 ). (b) Wicked spirits. Scripture reveals to us not only a general, but also an army of wicked spirits who are ever ready to do his work (see Mat 12:45, Act 19:12-13, etc.). (c) Fallen human nature. Suggestions from without are reinforced by willingness from within. Depraved human nature (cf. Mat 7:11) is traitor to Christ (Mat 15:19, Mar 7:22, Luk 11:39, Rom 1:29). This is the permanent condition of the world apart from Christ (1Jn 5:19, Gal 1:4).
2. Manifestations of wickedness.The tree of wickedness has many kinds of fruit, by which we detect its character (Mat 7:17-18): e.g. violence (Mat 5:39, Act 17:5, 2Th 3:2), hypocrisy (Mat 22:18), an unforgiving spirit (Mat 18:32), idleness (Mat 25:26), unbelief (Heb 3:12), self-sufficiency (Jam 4:16), spite (3Jn 1:10); everything, in fact, that is unlike Christ, flourishes in the devils Edenthe lost world.
3. The consequences of wickedness.The children of the wicked one, if unredeemed from his service, will share his doom (Mat 13:49-50; Mat 25:26; Mat 25:30, Rom 1:29; Rom 1:32; cf. Eph 2:2-3).
4. The remedy for wickedness.Gods attitude towards the wicked man is not one of implacable anger, but of winning kindness (Luk 6:35). Reconciled through the cross of Christ (Col 1:20-21), the wicked man may find complete pardon for the past. Nay more, he may be so renewed in nature as to have no taste for his former way of life (Rom 12:9, Act 3:26, 1Co 5:8, 1Th 5:22). And further, he may not only be completely ransomed from the slavery in which he was formerly held (Mat 6:13, Joh 17:15, 2Th 3:3, 1Jn 5:18 Revised Version NT 1881, OT 1885 ), but may become actually victorious, through the imparted power of Christ, over the evil one, who is now bitterly antagonistic to his former subject (1Jn 2:13-14, Eph 6:11-13).
Literature.Trench, Synonyms; Grimm-Thayer and Cremer, Lexx. s.vv. , .
H. C. Lees.
Fuente: A Dictionary Of Christ And The Gospels
Wicked
Compared with:
– Abominable branches
Isa 14:19
– Ashes under the feet
Mal 4:3
– Bad fishes
Mat 13:48
– Beasts
Psa 49:12; 2Pe 2:12
– The blind
Zep 1:17; Mat 15:14
– Brass and iron
Jer 6:28; Eze 22:18
– Briers and thorns
Isa 55:13; Eze 2:6
– Bulls of Bashan
Psa 22:12
– Carcases trodden under feet
Isa 14:19
– Chaff
Job 21:18; Psa 1:4; Mat 3:12
– Clouds without water
Jud 1:12
– Corn blasted
2Ki 19:26
– Corrupt trees
Luk 6:43
– Deaf adders
Psa 58:4
– Dogs
Pro 26:11; Mat 7:6; 2Pe 2:22
– Dross
Psa 119:119; Eze 22:18-19
– Early dew that passeth away
Hos 13:3
– Evil figs
Jer 24:8
Fading oaks
Isa 1:30
– Fiery oven
Psa 21:9; Hos 7:4
– Fire of thorns
Psa 118:12
– Fools building upon sand
Mat 7:26
– Fuel of fire
Isa 9:19
– Garden without water
Isa 1:30
– Goats
Mat 25:32
– Grass
Psa 37:2; Psa 92:7
– Grass on the housetop
2Ki 19:26
– Green bay tree
Psa 37:35
– Green herbs
Psa 37:2
– Heath (shrub) in the desert
Jer 17:6
– Horses rushing into the battle
Jer 8:6
– Idols
Psa 115:8
– Lions greedy of prey
Psa 17:12
– Melting wax
Psa 68:2
– Morning clouds
Hos 13:3
– Moth-eaten garments
Isa 50:9; Isa 51:8
– Passing whirlwinds
Pro 10:25
– Potsherds
Pro 26:23
– Raging waves of the sea
Jud 1:13
– Reprobate silver
Jer 6:30
– Scorpions
Eze 2:6
– Serpents
Psa 58:4; Mat 23:33
– Smoke
Hos 13:3
– Stony ground
Mat 13:5
– Stubble
Job 21:18; Mal 4:1
– Swine
Mat 7:6; 2Pe 2:22
– Tares
Mat 13:38
– Troubled sea
Isa 57:20
– Visions of the night
Job 20:8
– Wandering stars
Jud 1:13
– Wayward children
Mat 11:16
– Wells without water
2Pe 2:17
– Wheels
Psa 83:13
– Whited sepulchers
Mat 23:27
– Wild ass’s colts
Job 11:12
God is angry with
Psa 5:5-6; Psa 7:11; Rom 9:13; 1Co 10:5
Spirit of God withdrawn from
Gen 6:3; Hos 4:17-19; Rom 1:24; Rom 1:26; Rom 1:28
Hate the righteous
Mat 5:11-12; Luk 6:22-23
Worship of, offensive to God
Psa 50:16-17; Isa 1:10-15
Present and future state of the wicked and righteous contrasted:
– General references
Job 8; Psa 49 Wicked, Contrasted with the Righteous
Prosperity of
Job 5:3-5; Job 12:6; Job 15:21; Job 15:23; Job 15:27; Job 15:29; Job 20:5; Job 20:22; Job 21:7-13; Psa 37:1; Psa 37:35-36; Psa 49:10-15; Psa 73:3-22; Psa 92:6-7; Ecc 8:12-13; Jer 12:1-2; Hab 1:3-4; Hab 1:13-17; Mal 3:15
Hate reproof
1Ki 22:8; 2Ch 18:7
God’s mercy to
Job 33:14-30
– God’s love for
Deu 5:29; Deu 32:29; Mat 18:11-14; Joh 3:16-17; Rom 5:8; 1Jn 3:16; 1Jn 4:9-10
Dread God
Job 18:11
Eliphaz’s exhortation to
Job 22:21-30
Temporal punishment of
Job 27:13-23; Job 15:20-35; Job 18:5-21; Job 20:5-29; Job 21:7-33; Job 24:2-24; Jer 5:25; Eze 11:10; Eze 12:19-20; Zec 14:17-19
False hope of
Job 8:13-18
Gospel invitation to:
– Illustrated by the parable of the householder
Mat 20:1-16
– Illustrated by the parable of the marriage supper
Mat 22:1-14
Warned
Jer 7:13-15; Jer 7:23-25; Jer 25:4-6; Jer 26:2-7; Jer 26:12-13; Jer 29:17-19; Eze 33:8; Dan 4:4-27; Dan 5:4-29; Zep 2:1-2; Luk 3:7-9; 1Co 10:11; Jud 1:4-7; Rev 3:1-3; Rev 3:16-19
Terrors of, at the judgment
Rev 1:7
Death of
Psa 49:14; Psa 73:4 Impenitence; Obduracy; Penitence; Reprobacy; Seekers; Sin, Confession of
Contrasted with the righteous
Psa 1:1-6; Psa 11:5; Psa 17:14-15; Psa 32:10; Psa 37:17-22; Psa 37:37-38; Psa 68:6; Psa 73:1-28; Psa 75:10; Psa 91:7-8; Psa 107:33-38; Psa 125:5; Pro 10:6; Pro 10:9; Pro 10:21; Pro 10:23-25; Pro 10:28-30; Pro 10:32; Pro 11:3; Pro 11:5-6; Pro 11:8; Pro 11:10-11; Pro 11:18-21; Pro 11:23; Pro 11:31; Pro 12:3; Pro 12:5-7; Pro 12:13; Pro 12:21; Pro 12:26; Pro 13:6; Pro 13:13; Pro 13:17; Pro 13:21; Pro 14:19; Pro 14:22; Pro 14:32; Pro 15:6; Pro 21:18; Pro 21:26; Pro 22:5; Pro 28:1; Pro 28:4-5; Pro 28:13-14; Pro 28:18; Isa 32:1-8; Isa 65:13-14; Mal 3:18; Rom 2:7-10; Eph 2:12-14; Phi 2:15; 1Th 5:5-8; Tit 1:15; 1Pe 4:17-18; 1Jn 1:6-7; 1Jn 3:3-17
Described
Gen 13:13; Gen 18:20; Lev 18:25; Deu 9:13; Deu 9:24; Deu 32:10; Deu 32:32-33; 1Sa 24:13; 1Ki 21:20; 2Ch 28:10; 2Ch 28:22; Ezr 9:11; Job 14:4; Job 15:16; Job 15:20-35; Job 20:12-13; Job 22:5; Job 24:2-24; Psa 5:9; Psa 7:14-16; Psa 10:4-11; Psa 36:1-4; Psa 37:12; Psa 49:20; Psa 50:17-20; Psa 52:1-4; Psa 53:1-5; Psa 58:3-5; Psa 59:6-7; Psa 64:3-6; Psa 73:4-12; Psa 94:3-8; Psa 119:155; Pro 1:29-30; Pro 2:12-19; Pro 4:16; Pro 6:12-15; Pro 10:23; Pro 13:19; Pro 14:9; Pro 15:9-10; Pro 27:22; Pro 28:4; Ecc 3:18; Ecc 8:11; Isa 1:4-6; Isa 3:9; Isa 5:11-12; Isa 5:18-25; Isa 26:10-11; Isa 30:1; Isa 30:9-11; Isa 32:6-7; Isa 57:20-21; Isa 59:2-8; Isa 63:19; Jer 2:22-25; Jer 3:5; Jer 4:22; Jer 5:4-5; Jer 5:26-28; Jer 6:7; Jer 6:15; Jer 8:12; Jer 8:6; Jer 9:3-6; Jer 11:8; Jer 11:15; Jer 13:10; Jer 14:10; Jer 17:1; Jer 30:12-15; Eze 3:7; Eze 11:12; Eze 16:47; Eze 20:16; Hos 4:8; Hos 7:3; Hos 7:9; Hos 9:10; Hos 13:12; Amo 5:10; Mic 3:1-2; Mic 7:2-4; Zep 3:5; Zep 3:7; Hag 2:14; Mat 4:16; Mat 6:23; Mat 18:11; Mar 4:11; Luk 1:79; Luk 19:10; Joh 3:18-20; Joh 5:42; Joh 8:34; Joh 8:44; Act 8:21; Act 8:23; Act 13:10; Rom 1:20-32; Rom 2:8; Rom 3:10-18; Rom 8:5; Rom 8:7-8; Rom 9:8; Eph 2:1-3; Eph 2:12; Eph 4:17-19; Eph 5:11-12; Phi 2:15; Col 1:21; 1Th 5:7; 2Th 1:8; 1Ti 1:9-10; 2Ti 3:2-13; Tit 1:15-16; Tit 3:3; 2Pe 2:10; 2Pe 2:12-19; 1Jn 3:8; 1Jn 3:10; 1Jn 3:14-15; Jud 1:12-13; Rev 3:17-18
Prayer of
Deu 1:45; Deu 3:26; 2Sa 22:42; Job 27:9; Job 35:12-13; Psa 18:41; Psa 66:18; Pro 1:24-28; Pro 15:8; Pro 15:29; Pro 21:13; Pro 21:27; Pro 28:9; Isa 1:15; Isa 45:19; Isa 59:2; Jer 11:11; Jer 14:12; Jer 15:1; Jer 18:17; Lam 3:8; Lam 3:44; Eze 8:18; Eze 20:3; Eze 20:31; Hos 5:6; Mic 3:4; Zec 7:12-13; Mal 1:9; Mal 2:11-13; Joh 9:31; Jas 1:6-7; Jas 4:3; 1Pe 3:7
Punishment of:
– General references
Gen 2:17; Gen 3:16-19; Gen 4:7; Gen 6:3; Gen 6:7; Gen 6:12-13; Exo 20:5; Exo 34:7; Exo 32:33-35; Lev 26:14; Lev 26:16-39; Num 15:31; Num 32:23; Deu 7:9-10; Deu 11:26; Deu 11:28; Deu 28:15-68; Deu 30:15; Deu 30:19; Deu 31:29; 1Sa 3:11-14; 1Sa 12:25; 2Sa 3:39; 2Sa 7:14; 2Sa 22:27-28; Psa 18:26-27; 2Sa 23:6-7; 1Ki 21:20-21; 1Ch 10:13-14; 1Ch 15:13; 1Ch 28:9; 2Ch 15:2; Job 4:8-9; Job 5:3; Job 5:14; Job 8:20; Job 8:22; Job 10:14-15; Job 11:20; Job 15:20-24; Job 15:28-30; Job 18:5-21; Job 19:29; Job 20:5-29; Job 21:7-33; Job 27:8-23; Job 31:3; Job 34:22; Job 36:12; Job 36:17; Psa 1:4-6; Psa 2:4-5; Psa 2:9; Psa 3:7; Psa 5:5; Psa 7:11-13; Psa 9:5; Psa 9:17; Psa 10:15; Psa 11:6; Psa 18:14; Psa 21:9-10; Psa 28:4-5; Psa 32:10; Psa 34:16; Psa 34:21; Psa 36:12; Psa 37:1-2; Psa 37:9-10; Psa 37:13-22; Psa 37:34-38; Psa 39:11; Psa 50:22; Psa 52:5; Psa 55:19; Psa 55:23; Psa 56:7; Psa 58:6-9; Psa 59:5; Psa 59:8; Psa 62:3; Psa 64:7-8; Psa 68:1-2; Psa 68:6; Psa 68:21; Psa 73:2-21; Psa 73:27; Psa 75:8; Psa 75:10; Psa 78:1-67; Psa 89:10; Psa 89:31-32; Psa 91:8; Psa 92:7; Psa 92:9; Psa 94:13; Psa 94:23; Psa 97:3; Psa 101:8; Psa 104:35; Psa 106:18; Psa 106:43; Psa 107:17; Psa 107:33-34; Psa 109:6-19; Psa 119:21; Psa 119:118-119; Psa 119:155; Psa 129:4; Psa 139:19; Psa 145:20; Psa 146:9; Psa 147:6; Pro 2:22; Pro 3:33; Pro 6:12-15; Pro 10:3; Pro 10:6-8; Pro 10:14; Pro 10:24-25; Pro 10:27-31; Pro 11:3; Pro 11:5-8; Pro 11:19; Pro 11:21; Pro 11:23; Pro 11:31; Pro 12:2-3; Pro 12:7; Pro 13:2; Pro 13:5-6; Pro 13:9; Pro 13:21; Pro 13:25; Pro 14:12; Pro 16:25; Pro 14:19; Pro 14:32; Pro 16:4-5; Pro 18:3; Pro 19:16; Pro 21:12; Pro 21:15-16; Pro 22:5; Pro 22:23; Pro 24:20; Pro 24:22; Pro 26:10; Pro 28:14; Pro 28:18; Pro 29:1; Pro 29:16; Ecc 2:26; Ecc 7:17; Ecc 8:12-13; Isa 3:11; Isa 5:11-14; Isa 5:24; Isa 9:18; Isa 10:3; Isa 11:4; Isa 13:9; Isa 13:11; Isa 24:17-18; Isa 26:21; Isa 28:18-22; Isa 33:11-12; Isa 33:14; Isa 40:2; Jer 16:18; Isa 48:22; Isa 50:11; Isa 57:20-21; Isa 64:5-7; Isa 65:12-14; Jer 8:12-14; Jer 8:20-22; Jer 9:1; Jer 13:14; Jer 13:16; Jer 13:22; Jer 14:10; Jer 14:12; Jer 21:14; Jer 25:31; Jer 36:31; Jer 44:23; Jer 49:12; Lam 3:39; Lam 4:22; Lam 5:16-17; Eze 3:18-20; Eze 5:4; Eze 5:8-17; Eze 7:4-6; Eze 9:5-7; Eze 9:10; Eze 11:21; Eze 18:1-32; Eze 20:8; Eze 22:14; Eze 22:20-21; Eze 22:31; Eze 24:13-14; Eze 25:7; Eze 33:7-20; Dan 12:2; Hos 2:9-13; Hos 5:4-6; Hos 5:9; Hos 7:12-13; Hos 9:7; Hos 9:9; Hos 9:15; Hos 10:8; Hos 12:2; Hos 12:14; Hos 13:1; Hos 13:3; Hos 14:9; Joe 2:1-2; Joe 3:13-16; Amo 3:2; Amo 5:18-20; Amo 8:14; Amo 9:1-5; Amo 9:10; Jon 3:9; Mic 2:3; Mic 6:13; Nah 1:2; Nah 1:8-10; Zep 1:12-18; Zec 5:2-4; Mal 3:17-18; Mal 4:1; Mat 3:7; Luk 3:7; Mat 3:10; Mat 3:12; Mat 7:19; Luk 13:9; Luk 3:17; Mat 5:19-30; Mat 7:13; Luk 13:24; Mat 7:26-27; Luk 6:49; Mat 8:12; Mat 10:28; Mat 10:33; Luk 12:4-5; Mar 8:38; Luk 9:26; Mat 11:23; Mat 13:12-15; Mar 4:25; Luk 8:18; Luk 19:26; Mar 4:12; Joh 12:40; Mat 13:30; Mat 13:38-42; Mat 13:49-50; Mat 15:13; Joh 15:2; Mat 18:7-9; Mar 9:43; Mat 18:34-35; Mar 11:26; Mat 21:41; Mar 12:1-9; Mat 21:44; Luk 20:18; Mat 22:13; Mat 23:33; Mat 12:34; Mat 24:50-51; Luk 12:46-47; Mat 25:30; Mat 25:32-33; Mat 25:41; Mat 25:46; Mat 26:24; Mar 14:21; Luk 22:22; Mar 12:40; Mat 23:14; Mar 16:16; Luk 9:24-25; Mat 16:26; Mar 8:36; Luk 13:3; Luk 13:5-7; Mat 21:19; Luk 13:27-28; Mat 7:23; Luk 16:22-28; Luk 17:1-2; Luk 19:27; Luk 23:30-31; Isa 2:19; Joh 3:15-16; Joh 3:18; Joh 3:36; Joh 5:14; Joh 5:29; Joh 7:34; Joh 8:21; Joh 17:12; Act 1:18; Act 1:25; Act 3:23; Rom 1:18; Rom 2:5; Rom 2:8-9; Rom 2:12; Rom 5:12; Rom 5:21; Rom 6:16; Rom 6:21; Rom 8:2; Rom 8:6-7; Rom 8:13; Rom 9:22; Rom 11:22; Rom 14:23; 1Co 3:17; 1Co 5:5; 1Co 5:13; 1Co 6:9-10; 1Co 9:27; 1Co 10:5-11; 1Co 15:21-22; 2Co 7:10; Gal 3:10; Gal 5:19-21; Gal 6:8; Eph 5:5-6; Phi 3:18-19; Col 3:25; 1Th 1:10; 1Th 5:3; Isa 13:8; 2Th 1:5-9; 2Th 2:8-10; 1Ti 1:20; 1Ti 5:24; 2Ti 2:12-13; Heb 2:2-3; Heb 6:8; Heb 10:27-31; Jas 1:14-15; Jas 5:1-3; Jas 5:20; 1Pe 3:12; 1Pe 4:17-18; 2Pe 2:3-9; 2Pe 2:12-17; 1Jn 3:14-15; Jud 1:5-7; Jud 1:11-15; Rev 2:22-23; Rev 3:3; Rev 6:15-17; Rev 9:4-6; Rev 9:15; Rev 9:18; Rev 11:18; Rev 14:9-11; Rev 16:2-21; Rev 18:5; Rev 19:15; Rev 19:17-21; Rev 20:10; Rev 20:15; Rev 21:8; Rev 21:27; Rev 22:19 Judgments; Hell; Punishment
Fuente: Nave’s Topical Bible
Wicked
kakos (G2556) Wicked
poneros (G4190) Evil
phaulos (G5337) Bad
Because that which is morally evil may be seen from several viewpoints, various terms, such as kakos, poneros, and phaulos, are used to express different aspects of this concept.
Kakos and poneros are used in Rev 16:2 and kakia (G2549) and poneria (G4189) in 1Co 5:8. The dialogismoi (G1261) kakoi of Mar 7:21 are referred to as dialogismoi poneroi in the parallel passage in Matthew (15:19). The distinction between kakos and poneros is best understood by studying poneros.Kakos is constantly used in antithesis to agathos and less frequently as the antithesis of kalos. Kakos describes something that lacks the qualities and conditions that would make it worthy of its name. Kakos was first used in a physical sense. Thus the kaka heimata are “mean or tattered garments”; kakos iatros is a “physician lacking the skill which physicians should possess”; and kakos krites is an “unskillful judge.” Kakos is used in Scripture without ethical connotations and sometimes with one. The kakos doulos is a “servant lacking that fidelity and diligence which are properly due from servants.”
As Ammonius called him, the poneros is ho drastikos kakou (the active worker out of evil). Beza made this distinction: “Poneros signifies something more than kakos and beyond question it refers to a person who has been trained in every crime and completely prepared for inflicting injury to anyone.” According to its derivation, the poneros is “one who furnishes trouble to others.” Poneria is the cupiditas nocendi (desire of harming). Jeremy Taylor defined poneros as an “aptness to do shrewd turns, to delight in mischief and tragedies; a loving to trouble our neighbor and to do him ill offices; crossness, perverseness, and peevishness of action in our intercourse.” The positive activity of evil is emphasized more by poneros than by kakos. Thus poneros constantly is contrasted with chrestos (G5543), the good contemplated as the useful. If kakos is the French mauvais (bad) or mchant (wicked), then poneros is the French nuisible (injurious), the Latin noxious (hurtful), and the English noisome in the older sense of this word. The kakos may be content to perish in his own corruption, but the poneros is not content unless he is corrupting others and drawing them into his own destruction. “For they do not sleep unless they have done evil; and their sleep is taken away unless they make someone fall” (Pro 4:16). Thus opson poneron is an “unwholesome dish”; asmata ponera are “wicked songs” that by their wantonness corrupt the minds of the young; gyne (G1135) ponera is a “wicked wife”; ophthalmos (G3788) poneros (Mar 7:22) is a “mischief-working eye.” Satan is emphatically ho poneros as the first author of all the mischief in the world. “Ravening beasts” are always theria (G2432) ponera in the Septuagint. Kaka theria (evil beasts) occurs once in the New Testament (Tit 1:12), but the meaning is not precisely the same, as the context sufficiently shows. Euripides testifies that the Greeks thought there was a more inborn and radical evil in the man who is poneros than in the man who is kakos:”The evil person [poneros] is in no way different from the bad [kakos].”In the context, Euripides meant that a man with an evil nature (poneros) will always show himself so in his actions (kakos).
In most languages there are words like phaulos that portray the good-for-nothing aspect of evil, that show it as something that cannot produce any true gain. Thus we have the Latin nequam (worthless) and nequitia (worthlessness), the French vaurien (good-for-nothing), the English naughty and naughtiness, and the German taugenichts (good-for-nothing), schlecht (bad), and schlechtigkeit (badness, baseness).
The central notion of phaulos is worthlessness. Phaulos successively has the following meaningslight, unstable, blown about by every wind, small, slight, mediocre, of no account, worthless, and bad. Phaulos predominantly meant “bad” in the sense of worthless. Thus phaule auletris is a bad flute-player, and phaulos zographos is a bad painter.
Phaulos and spoudaios (G4705) are antithetical terms. The Stoics divided all people into two classes, the spoudaioi and the phauloi. Phaulos is contrasted with chrestos, kalos epieikes, and asteios. Phaulos commonly is used with achrestos euteles mochtheros asthenes atopos, elaphros, blaberos, koinos, akrates, anoetos, akairos, agennes and agoraios. In the New Testament, phaulos reached the last stage of its meaning. “Those who have done evil [phaula]” are directly contrasted with “those who have done good [agathas]. “The former are condemned to “the resurrection of condemnation.” The same antithesis of phaulos and agathos occurs elsewhere.
Fuente: Synonyms of the New Testament
Wicked
for which see BAD, No. 2, EVIL, A and B, No. 2, is translated “wicked” in the AV and RV in Mat 13:49; Mat 18:32; Mat 25:26; Luk 19:22; Act 18:14; 1Co 5:13; in the following the RV substitutes “evil” for AV, “wicked:” Mat 12:45 (twice); Mat 13:19; Mat 16:4; Luk 11:26; Col 1:21; 2Th 3:2; and in the following, where Satan is mentioned as “the (or that) evil one:” Mat 13:38; Eph 6:16; 1Jo 2:13-14; 1Jo 3:12 (1st part); 1Jo 5:18; in Joh 5:19 for AV, “wickedness;” he is so called also in AV and RV in Joh 17:15; 2Th 3:3; AV only in Luk 11:4; in 3Jo 1:10, AV, the word is translated “malicious,” RV, “wicked.”
“lawless” (a, negative, thesmos, “law, custom”), “wicked,” occurs in 2Pe 2:7; 2Pe 3:17. An instance of the use of the word is found in the papyri, where a father breaks off his daughter’s engagement because he learnt that her fiance was giving himself over to lawless deeds (Moulton and Milligan, Vocab.).
Notes: (1) In Mat 21:41, AV, kakos (for which see BAD, No. 1, EVIL, A, No. 1), is translated “wicked” (RV, “miserable”). (2) In Act 2:23; 2Th 2:8, AV, anomos, “lawless” (RV), is translated “wicked.”