Lexical Summary bebélos: Profane, ungodly, irreverent Original Word: βέβηλος Strong's Exhaustive Concordance profane person. From the base of basis and belos (a threshold); accessible (as by crossing the door-way), i.e. (by implication, of Jewish notions) heathenish, wicked -- profane (person). see GREEK basis HELPS Word-studies 952 bébēlos (an adjective, derived from bainō, "go" and bēlos, "a threshold to enter a building") – properly, improper, unauthorized entry – literally, "crossing a threshold" which profanes because of improper entrance. 952 /bébēlos ("profane because of improper entrance") refers to people unfit to access (know) God, because they approach Him apart from faith. See also 949 (bébaios). NAS Exhaustive Concordance Word Originfrom bélos (a threshold) Definition permitted to be trodden, by impl. unhallowed NASB Translation godless person (1), profane (1), worldly (3). Thayer's Greek Lexicon STRONGS NT 952: βέβηλοςβέβηλος, βεβηλον (ΒΑΩ, βαίνω, βηλός threshold); 1. accessible, lawful to be trodden; properly, used of places; hence, 2. profane, equivalent to חֹל (i. e. unhallowed, common), Leviticus 10:10; 1 Samuel 21:4; opposed to ἅγιος (as in (Ezekiel 22:26); Philo, vit. Moys. iii., § 18): 1 Timothy 4:7; 1 Timothy 6:20; 2 Timothy 2:16; of men, profane i. e. ungodly: 1 Timothy 1:9; Hebrews 12:16. (Often in Greek writings from Aeschylus down.) (Cf. Trench, § 101.) Strong’s Greek 952 denotes whatever lies outside the sphere of what God calls “holy.” It marks conduct, speech, or persons that treat divine realities as common, trivial, or contemptible. While Scripture plainly identifies unbelief and immorality as characteristic of the profane, the term also warns believers that holiness may be undermined by careless attitudes, empty talk, and a willingness to trade eternal privilege for fleeting satisfaction. Old Testament Background The Septuagint uses the same adjective to translate Hebrew terms that distinguish the “holy” (qōdesh) from the “common” or “secular.” In Leviticus the priest was to “teach the Israelites all the statutes that the LORD has given them” (Leviticus 10:11). Any breach of that distinction was a direct affront to the character of God, who is “holy, holy, holy” (Isaiah 6:3). By drawing on this vocabulary, New Testament writers situate their exhortations within the enduring biblical polarity of the sacred and the profane. New Testament Usage 1 Timothy 1:9 ‒ In the opening catalogue of sins for which the law exposes guilt, “profane” persons stand alongside the “lawless,” “rebellious,” and “ungodly.” The placement shows that profanity is not merely a social discourtesy but a moral violation that calls for divine judgment. 1 Timothy 4:7 ‒ Timothy is to “reject irreverent, silly myths” and pursue disciplined godliness. False teachings, however nuanced, are branded profane when they obscure the truth that “the mystery of godliness” is centered in Christ (1 Timothy 3:16). 1 Timothy 6:20 ‒ The letter closes by urging Timothy to “turn away from irreverent, empty chatter and the opposing arguments of so-called ‘knowledge.’” Profanity here embraces speculative doctrines that hollow out apostolic faith and entice with the prestige of novelty. 2 Timothy 2:16 ‒ Paul repeats the charge: “avoid irreverent, empty chatter, which will only lead to more ungodliness.” Profanity defiles because it spreads; it is “gangrene” (2 Timothy 2:17) that, if unchecked, consumes both hearer and community. Hebrews 12:16 ‒ The author warns that no one be “immoral or godless like Esau, who sold his birthright for a single meal.” Profanity surfaces when temporal appetite tramples covenant privilege. Esau’s account illustrates how lightly valuing the sacred invites irrevocable loss. Contrast with Holiness The term’s force emerges most clearly when set opposite “holy” (hagios). Holiness is relational—belonging to God, set apart for His pleasure and service. Profanity is likewise relational—treating what belongs to God as though it were ordinary. Thus, profanity may manifest in overt blasphemy, or in seemingly tame forms such as careless speech, doctrinal faddishness, or worship that mimics the world’s entertainment. Pastoral and Practical Applications 1. Guarding Doctrine: The recurring link between profanity and false teaching urges churches to require theological soundness of every instructor and to test novel ideas against the whole counsel of God (Acts 20:27). 2. Governing Speech: The remedy for “irreverent, empty chatter” is speech seasoned with grace and truth (Colossians 4:6). Conversation that magnifies Christ fosters holiness; talk that trivializes sacred things spreads profanity. 3. Valuing Spiritual Inheritance: Esau’s tragic bargain echoes whenever believers prize immediate gratification over eternal reward—whether in moral compromise, consumeristic religion, or neglect of spiritual disciplines. 4. Cultivating Godliness: Paul’s alternative to profanity is deliberate training: “exercise yourself toward godliness” (1 Timothy 4:7). The disciplines of Scripture reading, prayer, fellowship, and sacrificial service consecrate heart and habit. Historical Observations Early church fathers applied the term to Gnostic and Montanist teachings that unsettled the faithful. During the Reformation it buttressed arguments against practices that obscured the sufficiency of Christ’s atonement. Today it informs critiques of syncretism and secularism, reminding the church that cultural relevance must never eclipse reverence. Worship and Discipleship Implications Public worship must clearly delineate the holy presence of God. Music, readings, and sacraments lose transformative power when treated as mere performance or ritual. Discipleship, likewise, must press beyond behavioral modification to cultivate a heart that treasures what God calls holy. Summary Strong’s 952 confronts every generation with the choice between the holy and the profane. Scripture applies the word to lawless deeds, godless ideologies, empty talk, and self-indulgent trade-offs. Yet every warning implicitly invites the better path: guarding the gospel, honoring God with disciplined speech, and cherishing the inheritance secured by Christ. Profanity forfeits glory; holiness beholds it. Englishman's Concordance 1 Timothy 1:9 Adj-DMPGRK: ἀνοσίοις καὶ βεβήλοις πατρολῴαις καὶ NAS: for the unholy and profane, for those who kill KJV: and profane, for murderers of fathers INT: for [the] unholy and profane for murderers of fathers and 1 Timothy 4:7 Adj-AMP 1 Timothy 6:20 Adj-AFP 2 Timothy 2:16 Adj-AFP Hebrews 12:16 Adj-NMS Strong's Greek 952 |
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