λοιδορέω

From the study of 1 Corinthians 4:12

Range of meaning

To abuse someone verbally, to rail at, insult or heap scorn on them, often in public. The noun loidoria covers abusive speech and the related loidoros means an abusive person. In Athenian legal tradition some kinds of verbal abuse could lead to lawsuits. The word refers to words used as weapons against a person's honour.

Against the English

'Reviled' (KJV, YLT, ESV, NASB) is accurate but old-fashioned. 'Vilified' (BSB) is close. 'Cursed' (NIV, WEB) creates a neat contrast with 'bless' but narrows the meaning: loidoreō is insult and abuse, not necessarily calling down a curse.

Used elsewhere in the period

In the Septuagint, Exodus 17:2 says the people 'railed against' (eloidoreito) Moses. In John 9:28 the authorities 'reviled' the healed blind man. In 1 Peter 2:23 Christ 'when reviled, did not revile in return' (loidoroumenos ouk anteloidorei). In this same letter Paul puts the 'reviler' (loidoros) in vice lists (1 Cor 5:11; 6:10).

From the study of 1 Peter 2:23

Range of meaning

Loidoreō means to abuse someone with words: insult, rail at, slander, heap scorn on. The noun loidoria is 'abuse' or 'reproach', and a loidoros (1 Cor 5:11; 6:10) is a habitual abuser or slanderer. The compound antiloidoreō adds anti-, 'in return': to trade insults, to answer abuse with abuse. The compound is rare. It appears here and in a handful of later Greek writers.

Against the English

KJV 'reviled… reviled not again' is accurate in older English, where 'revile' meant to abuse with words. BSB 'heaped abuse' and NIV-style 'hurled insults' bring out that it was spoken. WEB 'cursed… curse back' goes slightly too far toward formal cursing, though it catches the heat of the words.

How it drifted

In modern English 'reviled' mostly means 'hated, despised' ('a reviled dictator'), so 'when he was reviled' can sound like 'when he was unpopular'. The Greek describes something done to him out loud: people insulting him to his face.

Used elsewhere in the period

In the honour-and-shame culture of the Greek and Roman world, an insult was a public challenge, and anyone with standing was expected to answer it. Philosophers (for example the Stoics, and moralists such as Plutarch) debated whether a wise man should answer abuse. In the Gospels Jesus is mocked by soldiers, priests, passers-by and even the men crucified with him (Mark 15:16–32). Isaiah 53:7 pictures the Servant who 'did not open his mouth'. Paul uses the same verb in 1 Cor 4:12: 'when reviled, we bless'. Peter's own instruction in 3:9, 'not repaying insult for insult (loidorian anti loidorias)', spells out the compound.

From the study of John 9:28

Range of meaning

To abuse with words: to insult, rail at, revile, heap scorn on someone. In Greek usage it is different from formal cursing, which calls on divine harm, and from argued accusation. It means insult meant to shame. The related noun λοίδορος means "abusive person, slanderer."

Against the English

KJV, ESV and NASB use "reviled," which is accurate but old-fashioned. BSB has "heaped insults," NIV "hurled insults," WEB "insulted." These are clearer to modern readers. If a version renders it "cursed," that makes readers think of a formal curse, which the Greek does not say.

Used elsewhere in the period

In the Septuagint (the Greek Old Testament), the word describes Israel railing against Moses at Massah and Meribah (Exod 17:2; Num 20:3, translating Hebrew rîb, "quarrel, contend"). Elsewhere in the NT: Acts 23:4 ("Do you revile God's high priest?"), 1 Cor 4:12 ("when reviled, we bless"), 1 Pet 2:23 (Christ "when reviled, did not revile in return"). The "reviler" appears in Paul's vice lists (1 Cor 5:11; 6:10). In classical Greek it is common for abuse in law courts and political quarrels.