### Core Meaning & Semantic Range
The Greek verb `{{G2632}}` κατακρίνω (katakrínō) is a compound word formed from the preposition κατά (katá), meaning "down," "against," or "according to," and the verb κρίνω (krínō) `{{G2919}}`, meaning "to judge," "discern," or "decide." The prefix κατά intensifies or directs the action of κρίνω specifically "against" something or someone. Thus, the core meaning of `{{G2632}}` κατακρίνω is "to judge against," "to pronounce a sentence upon," or "to condemn." It denotes a definitive, negative judgment, a verdict of guilt leading to punishment or adverse consequence. Unlike the more neutral κρίνω, which can refer to any act of judging, discerning, or deciding, `{{G2632}}` κατακρίνω invariably carries the connotation of an adverse judgment, a pronouncement of guilt, or a sentencing to condemnation. Its semantic range is tightly focused on this concept of negative judgment and the resulting state of condemnation.
### Biblical Occurrences & Contextual Analysis
`{{G2632}}` κατακρίνω appears 18 times in the New Testament, primarily in the Gospels and Pauline Epistles. Its usage reveals several significant contexts:
1. **Human Condemnation of Jesus:** A prominent use describes the unjust condemnation of Jesus by religious authorities and eventually by Pilate. [[Matthew 20:18]] states Jesus will be "condemned to death." Similarly, [[Mark 10:33]] and [[Mark 14:64]] depict the chief priests and scribes condemning Jesus. [[Matthew 27:3]] records Judas's remorse when he saw Jesus "condemned." This highlights the judicial process, albeit corrupted, that led to Christ's crucifixion.
2. **Historical Figures Condemning Subsequent Generations:** Jesus uses the examples of the Queen of the South and the men of Nineveh to illustrate how their righteous responses to divine revelation will "condemn" the unrepentant generation of His day. [[Matthew 12:41]] and [[Luke 11:32]] state the Ninevites will "rise up at the judgment with this generation and condemn it," while [[Matthew 12:42]] and [[Luke 11:31]] say the Queen of the South will do likewise. This is a condemnation by contrast, where the righteousness of one group exposes the unrighteousness of another. Similarly, [[Hebrews 11:7]] states Noah, by building the ark, "condemned the world."
3. **Self-Condemnation and Mutual Condemnation:** Paul speaks of those who "condemn" themselves through their own actions or hypocrisy. In [[Romans 2:27]], the uncircumcised who keep the law will "condemn" the circumcised who transgress it. [[Romans 14:23]] states that whoever has doubts and eats is "condemned" because he does not eat from faith, indicating an internal conviction of guilt. [[James 5:9]] warns against grumbling against one another, "lest you be condemned." This implies that our own actions or attitudes can lead to a state of being found guilty.
4. **Divine Condemnation of Sin:** Crucially, `{{G2632}}` κατακρίνω describes God's just judgment. [[Romans 8:3]] is a pivotal verse, stating that "God, by sending his own Son in the likeness of sinful flesh and for sin, condemned sin in the flesh." Here, God's act is not to condemn humanity *per se*, but to condemn the power and principle of sin itself, rendering it powerless over those in Christ. [[2 Peter 2:6]] notes that God "condemned" the cities of Sodom and Gomorrah to destruction, making them an example.
5. **Lack of Condemnation in Christ:** The most profound theological statement concerning `{{G2632}}` κατακρίνω is found in [[Romans 8:34]]: "Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us." This rhetorical question powerfully asserts that for those in Christ, there is no legitimate condemnation, as Christ has borne the penalty for sin. [[John 8:10-11]] also illustrates this, where Jesus, addressing the woman caught in adultery, asks, "Has no one condemned you?" and then declares, "Neither do I condemn you." While not denying her sin, Jesus offers grace and a call to new life, showing a divine prerogative to offer mercy over immediate condemnation.
### Related Words & Concepts
`{{G2632}}` κατακρίνω is intrinsically linked to its root, κρίνω (krínō) `{{G2919}}`, which signifies the broader concept of judging, discerning, or deciding. κατακρίνω specifies a judgment *against* someone or something. Other related terms include:
* κατάκριμα (katakrima) `{{G2631}}`: A noun meaning "condemnation" or "the sentence of condemnation." It refers to the result or state of being condemned, as seen in [[Romans 5:16]] and [[Romans 5:18]].
* κατάγνωσις (katagnōsis) `{{G2607}}`: A noun meaning "conviction" or "condemnation," particularly a sense of being found guilty by one's own conscience or by others.
* δίκη (dikē) `{{G1349}}`: Justice, right, or penalty, often referring to a judicial sentence or the execution of justice.
* ἀποκρίνω (apokrinō) `{{G611}}`: Though sharing κρίνω, its prefix ἀπό (apó) changes its meaning to "to answer" or "to decide from," not directly related to condemnation.
The concept of `{{G2632}}` κατακρίνω stands in stark contrast to δικαιόω (dikaioō) `{{G1344}}`, "to justify" or "to declare righteous," which is the divine act of acquitting a sinner and declaring them righteous through faith in Christ.
### Theological Significance
The theological significance of `{{G2632}}` κατακρίνω is profound, touching upon divine justice, human sin, and the nature of salvation.
1. **The Reality of Sin and Judgment:** The very existence of `{{G2632}}` κατακρίνω underscores the biblical teaching that humanity is inherently sinful and stands under God's righteous judgment. Sin is not merely a mistake but an offense against a holy God, justly meriting condemnation.
2. **God's Righteous Condemnation:** God's condemnation is never arbitrary but always just and righteous, reflecting His holy character. When God "condemned sin in the flesh" ([[Romans 8:3]]), it was a decisive victory over the power that enslaved humanity. This act of condemning sin, rather than the sinner, opened the way for salvation.
3. **Christ's Atoning Work:** The fact that Jesus was "condemned" by human courts ([[Matthew 20:18]]) is central to the atonement. He, the innocent one, bore the condemnation due to humanity's sin, becoming a curse for us ([[Galatians 3:13]]). This vicarious condemnation means that believers, united with Him, are no longer subject to condemnation ([[Romans 8:1]]).
4. **The Ministry of Condemnation vs. Righteousness:** [[2 Corinthians 3:9]] draws a sharp contrast between the "ministry of condemnation" (the Law, which reveals sin and brings judgment) and the "ministry of righteousness" (the Gospel, which brings justification and life). While the Law serves to expose humanity's guilt and need for a savior, the Gospel provides the means to escape that condemnation through Christ.
5. **Ethical Implications for Believers:** Given that believers have been freed from condemnation by Christ, they are called not to engage in hypocritical or ungracious condemnation of others. Jesus' interaction with the woman caught in adultery ([[John 8:10-11]]) serves as a powerful model, demonstrating divine grace that offers forgiveness and a call to repentance rather than immediate judgment.
### Summary
`{{G2632}}` κατακρίνω (katakrínō) precisely denotes the act of judging *against* someone or something, resulting in a verdict of guilt or a sentence of condemnation. Its usage in the New Testament highlights both human and divine judgment. While humans often condemn unjustly, God's condemnation is always righteous, particularly His decisive act of condemning sin itself through Christ's sacrifice. The profound theological truth is that because Christ was condemned in our place, those who are "in Christ Jesus" are now free from condemnation ([[Romans 8:1]]). This word therefore encapsulates the severity of sin, the justice of God, and the glorious provision of salvation through the atoning work of Jesus Christ, leading to a life free from the ultimate judgment.
TRV