from a compound of σῦκον and a derivative of φαίνω; to be a fig-informer (reporter of the law forbidding the exportation of figs from Greece), "sycophant", i.e. (genitive and by extension) to defraud (exact unlawfully, extort):--accuse falsely, take by false accusation.
### Core Meaning & Semantic Range
The Greek verb G4811 (συκοφαντέω, *sykophantéō*) derives from a compound of σῦκον (*sykon*, "fig") and a derivative of φαίνω (*phainō*, "to show, appear"). Its original, literal meaning in ancient Greek was "to be a fig-informer," referring to someone who reported violations of laws forbidding the exportation of figs from Attica. These informers were often seen as malicious or self-serving, making accusations to gain personal advantage.
From this specific historical context, the word's semantic range broadened considerably. It came to denote the act of bringing a false or malicious accusation, often for the purpose of extortion or unjust gain. The core meaning thus evolved to "to accuse falsely," "to defraud," "to exact unlawfully," or "to extort." It implies a predatory action where one uses a false pretext or a position of power to unjustly take from another. It is crucial to note that the common English understanding of "sycophant" as a flatterer is a later semantic development and does not reflect the New Testament usage of G4811.
### Biblical Occurrences & Contextual Analysis
The verb συκοφαντέω appears only twice in the New Testament, both times in the Gospel of Luke, highlighting its specific and significant ethical implications:
1. **[[Luke 3:14]]**: In this passage, John the Baptist is addressing soldiers who inquire about what they must do to bear fruit in keeping with repentance. John instructs them, "Do not extort money from anyone by threats or by false accusation, and be content with your wages." Here, συκοφαντέω is used in parallel with διασείσητε (to extort by violence or intimidation), emphasizing the unjust and oppressive nature of the act. Soldiers, by virtue of their authority and power, were in a position to exploit civilians. John's command directly challenges the abuse of power for personal gain, calling for integrity and contentment within their legitimate earnings.
2. **[[Luke 19:8]]**: This verse records Zacchaeus's declaration upon encountering Jesus. As a chief tax collector, Zacchaeus was notorious for his profession, which often involved συκοφαντέω – defrauding people through excessive or unjust taxation. He proclaims, "Behold, Lord, the half of my goods I give to the poor. And if I have defrauded anyone of anything, I restore it fourfold." Zacchaeus's use of συκοφαντέω here is a clear acknowledgment of his past unjust practices. His pledge to restore fourfold goes beyond the Mosaic Law's requirement for theft (e.g., [[Exodus 22:1]], [[Numbers 5:7]]), demonstrating a radical and Spirit-prompted repentance that exceeds mere legal compliance, reflecting the transformative power of Christ's presence.
In both instances, συκοφαντέω describes an act of unjust acquisition, whether through false accusation, intimidation, or abuse of authority. It is consistently condemned as unethical and contrary to righteous conduct.
### Related Words & Concepts
Understanding συκοφαντέω is enhanced by examining related terms and concepts:
* **False Accusation/Slander:**
* κατηγορέω (katēgoreō, `{{G2723}}`): To accuse, to bring a charge, often in a legal context. While συκοφαντέω implies a false or malicious intent for personal gain, κατηγορέω can be a neutral term for accusation.
* διαβολή (diabolē, `{{G1228}}`): Slander, malicious accusation. This word is closely related to διάβολος (*diabolos*, "devil"), highlighting the demonic nature of such actions.
* ψεύδομαι (pseudomai, `{{G5574}}`): To lie, to speak falsely. συκοφαντέω often involves lying, but specifically for the purpose of unjust gain.
* **Extortion/Unjust Gain:**
* πλεονεξία (pleonexia, `{{G4124}}`): Greed, covetousness, avarice. This describes the underlying motive for συκοφαντέω.
* ἁρπάζω (harpazō, `{{G726}}`): To seize, snatch away, often violently or unlawfully. This can describe the outcome of συκοφαντέω.
* ἀδικία (adikia, `{{G93}}`): Unrighteousness, injustice. συκοφαντέω is a clear manifestation of ἀδικία.
* **Antithetical Concepts:**
* Justice (δικαιοσύνη, *dikaiosynē* `{{G1343}}`), integrity, honesty, contentment (αὐτάρκεια, *autarkeia* `{{G841}}`), and generosity. These virtues stand in stark opposition to the practice of συκοφαντέω.
### Theological Significance
The condemnation of συκοφαντέω in the New Testament carries profound theological weight:
1. **Ethical Righteousness:** The call to avoid συκοφαντέω is a fundamental aspect of ethical righteousness in the Kingdom of God. It reflects God's character of justice and His command for His people to live righteously, especially in their dealings with others. It is a direct violation of the command to love one's neighbor as oneself, as it involves exploiting and harming them for personal benefit.
2. **Abuse of Power:** The contexts in Luke (soldiers, tax collectors) highlight the particular sin of those in positions of power or authority who use their influence to oppress or defraud the vulnerable. This resonates with the prophetic tradition's consistent condemnation of injustice against the poor and weak (e.g., [[Isaiah 1:17]], [[Amos 5:24]]). God's heart is for the oppressed, and those who συκοφαντέω act contrary to His will and character.
3. **Repentance and Restitution:** Zacchaeus's response to Jesus provides a powerful theological model for repentance. True repentance for συκοφαντέω involves not only acknowledging the sin but also making active, sacrificial restitution. His fourfold restoration demonstrates a radical transformation of heart, moving from self-serving greed to generous, other-centered justice. This illustrates that genuine faith in Christ leads to practical, ethical changes in one's life, especially concerning ill-gotten gains.
4. **Kingdom Values:** The prohibition against συκοφαντέω underscores the values of the Kingdom of God, which are characterized by justice, truth, integrity, and selfless service, rather than personal enrichment through unjust means. It speaks to the integrity required of those who claim to follow Christ, particularly in their economic and social interactions.
### Summary
The Greek word G4811 (συκοφαντέω, *sykophantéō*), originally meaning "to be a fig-informer," evolved to signify the act of "defrauding" or "extorting" through false accusation or abuse of power. Its two New Testament occurrences, both in Luke, powerfully condemn this practice. John the Baptist warns soldiers against it as a form of unjust oppression, and Zacchaeus confesses to having engaged in it as a tax collector, demonstrating radical repentance through fourfold restitution. Theologically, συκοφαντέω represents a grave ethical failing, a misuse of authority, and a sin against justice and neighborly love. Its condemnation reinforces the Kingdom values of integrity, righteousness, and the necessity of genuine repentance marked by restitution.
TRV