StrongerBible

agōn

ἀγών

GreekG0073fight, race, ...

Appears 6 times · tap a cell to see the verses

Php 1:30Col 2:11Th 2:21Ti 6:122Ti 4:7Heb 12:1
Word studyResearch-gradeah-GOHNnoun

What agōn means

a strenuous struggle: a hard, sustained contest against opposition, often carried on in public and pictured as an athletic match run toward a prize.

TranslatabilityPartialCertaintyStrong

In everyday Greek this word named an athletic contest: the games at Olympia and the other great festivals, the footrace or the wrestling match, the crowd of spectators, the crown for the winner. From there it stretched to cover any strenuous struggle, a battle, a lawsuit, even the tension of a worried mind. By the time of the New Testament, Greek and Jewish writers had already turned the games into a picture of the moral and spiritual life, so a first-century reader heard the word against a rich background of the good person as an athlete of virtue.

The New Testament writers inherited that ready-made picture and used it flexibly. The athletic coloring is turned up in some places and down in others:

  • Where the image is fully alive, the word pictures a race or a contest run to the finish, with a crown at the end.
  • Where it fades, the word means little more than a hard, public fight for the gospel against real opposition.
  • Where it fades furthest, it points to intense inward effort and concern, such as wrestling in prayer for people the writer has never even met.

What holds all of these together is not the stadium but the strain: a demanding, costly effort sustained against resistance. The contest is almost always public, almost always undertaken for the sake of others, and looks toward a reward given only at the end. It is the same picture the verb ἀγωνίζομαι carries, and it stands close to the running image of δρόμος, the course Paul says he has finished.

Nuances

1aan athletic contest run to the finish: the whole course of faith or ministry pictured as a race or match to be competed and completed, with a crown at the end.
1Ti 6:122Ti 4:7Heb 12:1
1ba public struggle for the gospel: strenuous, visible conflict against outward opposition and suffering, endured in proclaiming the message.
Php 1:301Th 2:2
1cstrenuous inward labor and concern: intense exertion of effort and care, such as wrestling in prayer and pastoral concern for others.
Col 2:1
Col 2:1

Whether this verse describes inward anxiety or strenuous apostolic labor and concern.

  • majorityStrenuous inward exertion and pastoral concern, especially the labor of prayer for churches the writer has not personally visited.; James D. G. Dunn, The Epistles to the Colossians and to Philemon, NIGTC (Eerdmans, 1996), 128-130; Douglas J. Moo, The Letters to the Colossians and to Philemon, Pillar (Eerdmans, 2008), 168-171
  • minorityMental struggle or anxiety, taking the verse in the classical anxiety sense of the word.; LSJ, s.v. ἀγών III.6

What scholars say about agōn

The standard lexica agree on a broad range descending from athletics. LSJ traces four zones from Homer on: a gathering to watch games, the place of contest, the contest itself (gymnastic, equestrian, or musical at the four Panhellenic festivals), and by extension any struggle (battle, lawsuit, mental anxiety), placing Colossians 2:1 under the mental-struggle or anxiety sense. BDAG gives two glosses for the NT data: contest or race (Hebrews 12:1) and struggle or fight against opposing forces (the other five), and Louw-Nida likewise assigns five occurrences to the domain of hostility and strife and only Hebrews 12:1 to that of contests. Stauffer's TDNT article and Silva's NIDNTTE trace the athletic origin through military, forensic, and moral extensions. The dominant framework for the NT usage is Victor Pfitzner's Paul and the Agon Motif (Brill, 1967), which argues that Paul did not draw the language directly from watching Greek games but inherited a pre-formed rhetorical topos, the philosopher-as-athlete of Cynic-Stoic diatribe and the martyr-as-athlete of Hellenistic Judaism (notably 4 Maccabees 17:11-16), and recast it as a struggle for the gospel rather than for private self-mastery. Later monographs refine this: Uta Poplutz (Athlet des Evangeliums, 2004) deepens the diatribe line, while Martin Brändl (Der Agon bei Paulus, 2006) disputes it, arguing for Paul's firsthand knowledge of the Isthmian games and a Jewish suffering-righteous matrix; Eve-Marie Becker judges the question of background genuinely unresolved. Spicq notes that the phrase kalon agona (noble contest) in 1 Timothy 6:12 and 2 Timothy 4:7 echoes an honorific idiom from ancient funerary inscriptions.

In-depth research

This is a research paper, so it may be hard to read without scholarly background. It is useful if you want to dig even deeper into this word.

Sources

  • BDAG, s.v. ἀγώνlexicon
  • LSJ, s.v. ἀγώνlexicon
  • Ethelbert Stauffer, "ἀγών," in Theological Dictionary of the New Testament (TDNT) 1:134-140dictionary
  • Moisés Silva, ed., New International Dictionary of New Testament Theology and Exegesis (NIDNTTE), 2014, s.v. ἀγώνdictionary
  • Victor C. Pfitzner, Paul and the Agon Motif, NovTSup 16 (Brill, 1967)monograph
  • Uta Poplutz, Athlet des Evangeliums, HBS 43 (Herder, 2004)monograph
  • Martin Brändl, Der Agon bei Paulus, WUNT II/222 (Mohr Siebeck, 2006)monograph
  • Ceslas Spicq, Theological Lexicon of the New Testament, s.v. ἀγών, ἀγωνίζομαιlexicon
  • N. Clayton Croy, Endurance in Suffering, SNTSMS 98 (Cambridge, 1998)monograph
  • Harold W. Attridge, Hebrews, Hermeneia (Fortress, 1989)commentary

All attested forms of ἀγών

accusative m s

ἀγῶνα

Php 1:30, Col 2:1, 1Ti 6:12, 2Ti 4:7, Heb 12:1

dative m s

ἀγῶνι

1Th 2:2