ἀδικέω

Matthew 20:13 ἀδικῶ I do wrong

But he answered one of them, ‘Friend, I am not being unfair to you. Did you not agree with me on one denarius?

Here: "I am wronging". The present tense means "in what I am doing now". The owner denies doing this worker any injustice, any breach of what he is owed. It echoes his promise in verse 4 to pay "whatever is right" (dikaion).

Luke 10:19 ἀδικήσῃ. may injure.

Behold, I have given you authority to tread on snakes and scorpions, and over all the power of the enemy. Nothing will harm you.

Here: Originally 'to do wrong to someone', and commonly 'to damage, injure'. Revelation uses the same verb for the scorpion-like plague's power to harm (9:4, 10) and for being 'hurt by the second death' (2:11).

Acts 7:24 ἀδικούμενον being wronged

And when he saw one of them being mistreated, Moses went to his defense and avenged him by striking down the Egyptian who was oppressing him.

Acts 7:26 ἀδικεῖτε wrong

The next day he came upon two Israelites who were fighting, and he tried to reconcile them, saying, ‘Men, you are brothers. Why are you mistreating each other?’

Here: "Do you wrong," meaning to treat someone unjustly and not merely to hurt them. It is the same verb used in verse 24 for what the Egyptian did to the Israelite.

Acts 7:27 ἀδικῶν mistreating

But the man who was abusing his neighbor pushed Moses aside and said, ‘Who made you ruler and judge over us?

Acts 25:10 ἠδίκησα, I have done wrong,

Paul replied, “I am standing before the judgment seat of Caesar, where I ought to be tried. I have done nothing wrong to the Jews, as you yourself know very well.

Acts 25:11 ἀδικῶ I do wrong

If, however, I am guilty of anything worthy of death, I do not refuse to die. But if there is no truth to their accusations against me, no one has the right to hand me over to them. I appeal to Caesar!”

Here: In legal Greek the present tense of this verb can mean "I am guilty, I stand in the wrong." It is a state, not one act. It picks up ἠδίκησα ("I did no wrong") from verse 10.

1 Corinthians 6:7 ἀδικεῖσθε; suffer wrong?

The very fact that you have lawsuits among you means that you are thoroughly defeated already. Why not rather be wronged? Why not rather be cheated?

Here: The verb form can mean 'are you wronged' or 'let yourselves be wronged'; the question makes the second the natural sense: why not accept being treated unjustly? The same verb comes back in active form in v. 8 ('you yourselves do wrong').

1 Corinthians 6:8 ἀδικεῖτε do wrong

Instead, you yourselves cheat and do wrong, even against your own brothers!

2 Corinthians 7:2 ἠδικήσαμεν, we have wronged,

Make room for us in your hearts. We have wronged no one, we have corrupted no one, we have exploited no one.

Here: 'We did wrong to.' A broad word for treating someone unjustly, with a legal tone. The past tense takes in Paul's whole record among them as one completed whole: at no point in his dealings did he wrong anyone.

2 Corinthians 7:12 ἀδικήσαντος ἀδικηθέντος, having done wrong, having suffered wrong,

So even though I wrote to you, it was not on account of the one who did wrong or the one who was harmed, but rather that your earnestness on our behalf would be made clear to you in the sight of God.

Galatians 4:12 ἠδικήσατε. You wronged.

I beg you, brothers, become like me, for I became like you. You have done me no wrong.

Here: A past tense that looks back on a completed event: 'you did me no wrong'. Verses 13–14 show the time he means, their first welcome of him. He is telling them he has no personal grievance.

Colossians 3:25 ἀδικῶν ἠδίκησεν doing wrong, he has done wrong

Whoever does wrong will be repaid for his wrong, and there is no favoritism.

Here: Present participle: the person who does wrong as a way of acting, not one slip. The verb covers both breaking what is right and actually harming another party, so it can describe a slave who cheats a master or a master who abuses a slave.

Philemon 1:18 ἠδίκησέν he has wronged

But if he has wronged you in any way or owes you anything, charge it to my account.

2 Peter 2:13 ἀδικούμενοι suffering

The harm they will suffer is the wages of their wickedness. They consider it a pleasure to carouse in broad daylight. They are blots and blemishes, reveling in their deception as they feast with you.

Here: A passive participle: "being wronged, suffering harm." It sets up a play on words with the next noun. Those who do wrong will have wrong done to them. Its exact force is debated (see debates).

Revelation 2:11 ἀδικηθῇ may be injured

He who has an ear, let him hear what the Spirit says to the churches. The one who overcomes will not be harmed by the second death.

Here: Aorist passive subjunctive: "be harmed, be injured". In Revelation this verb is regularly used for damage done by forces of judgment (7:2–3; 9:4, 10, 19). The second death will not lay a finger on the conqueror.

Revelation 6:6 ἀδικήσῃς.¶ you may injure.

And I heard what sounded like a voice from among the four living creatures, saying, “A quart of wheat for a denarius, and three quarts of barley for a denarius, and do not harm the oil and wine.”

Here: "Do not damage." The Greek form forbids an action not yet started. The singular "you" most naturally speaks to the rider: he may go so far and no further.

Revelation 7:2 ἀδικῆσαι to harm

And I saw another angel ascending from the east, with the seal of the living God. And he called out in a loud voice to the four angels who had been given power to harm the land and the sea:

Here: 'To harm' or 'to damage'. In ordinary Greek the word often means 'to do wrong', but in Revelation it means doing physical damage to land, sea, trees and people (6:6; 9:4).

Revelation 7:3 ἀδικήσητε may harm

“Do not harm the land or sea or trees until we have placed a seal on the foreheads of the servants of our God.”

Here: Here it means doing physical damage to the natural world, not moral wrongdoing. With μή this form of the verb is usually read as 'do not begin to harm': the destruction is ready but has not yet started.

Revelation 9:4 ἀδικήσουσιν they will harm

They were told not to harm the grass of the earth or any plant or tree, but only those who did not have the seal of God on their foreheads.

Here: 'Harm, damage.' The future indicative after ἵνα is not standard Greek, but John writes it often. The sense is 'they were not to harm'. It echoes the angels in 7:2–3 who were given power 'to harm the earth and the sea'.

Revelation 9:10 ἀδικῆσαι to injure

They had tails with stingers like scorpions, which had the power to injure people for five months.

Here: 'To harm'. The same verb Revelation uses for damaging earth, sea and trees (7:2–3; 9:4). The aorist form presents the harm simply as an action, with no stress on duration. The duration comes from 'five months'.

Revelation 9:19 ἀδικοῦσιν. they injure.

For the power of the horses was in their mouths and in their tails; indeed, their tails were like snakes, having heads with which to inflict harm.

Here: Present tense, "they do harm". This is Revelation's standard verb for damaging people or things (6:6; 7:2–3; 9:4, 10). The mouths kill (9:18) and the tails wound.

Revelation 11:5 ἀδικῆσαι, ἀδικῆσαι, to harm,

If anyone wants to harm them, fire proceeds from their mouths and devours their enemies. In this way, anyone who wants to harm them must be killed.

Here: To do damage or injury. In Revelation the word regularly means physical harm, as with the locusts and the winds, and here it covers any attack on the witnesses.

Revelation 22:11 ἀδικῶν ἀδικησάτω being unrighteous, he should be unrighteous

Let the unrighteous continue to be unrighteous, and the vile continue to be vile; let the righteous continue to practice righteousness, and the holy continue to be holy.”

Here: A present participle: 'the one who is doing wrong', someone whose ongoing habit is injustice. Everywhere else in Revelation this verb means 'to harm', so a first hearer might also have caught the sense 'the one who does damage'.