StrongerBible

adunatos

ἀδύνατος

GreekG0102impossible, powerless, ...

Appears 10 times · tap a cell to see the verses

Mat 19:26Mrk 10:27Luk 18:27Act 14:8Rom 8:3Rom 15:1Heb 6:4Heb 6:18Heb 10:4Heb 11:6
Compound of
Root family
Word studyResearch-gradeah-DOO-nah-tosadjective

What adunatos means

1

powerless: lacking the strength or ability to do something, said of a person

TranslatabilityApproximateCertaintySettled

This is the everyday Greek sense of the word, the one it carries in ordinary letters and legal petitions from the world of the New Testament, where it describes real people who could not farm, could not see, or could not walk. It is simply the opposite of δυνατός, "able" or "strong."

The word covers two shades of this powerlessness: a body that cannot do something, as with the man at Lystra who had never been able to use his feet, and a group of people who are weak or dependent, named together as "the powerless." In both, the accent falls on lacking capacity, not merely poor health, which is the nuance that sets it slightly apart from the gentler word ἀσθενής, "weak."

Nuances

1aphysically unable; disabled in some part of the body
TranslatabilityDirect
Act 14:8
1bthe powerless: people who lack strength or standing, named as a group
Rom 15:1
Rom 15:1

What kind of weakness the label names at Romans 15:1: weakness of faith and conviction, or low social and economic standing.

  • majorityThe powerless are those whose faith leads them to abstain from certain foods and to keep special days, while the strong are those confident they may eat anything; the contrast is about conviction, not social class.; C.E.B. Cranfield, The Epistle to the Romans (ICC), 2:730-737; Douglas J. Moo, The Epistle to the Romans (NICNT), 866-871
  • minorityThe labels also carry real social weight: the strong were largely settled, higher-status residents and the powerless poorer, more marginal members, so the appeal reaches across lines of status as well as conviction.; Mark Reasoner, The Strong and the Weak: Romans 14:1-15:13 in Context (SNTSMS 103); Robert Jewett, Romans (Hermeneia), 833-836
2

impossible: something that cannot be done or cannot happen

TranslatabilityDirectCertaintySettled

When the word describes a thing rather than a person, it means flatly impossible. This use is rarer in ordinary Greek and grew common in the Greek Old Testament, which used the related verb (ἀδυνατέω) to confess that nothing is too hard for God ("Is anything too hard for the LORD?"). The New Testament takes up that confession and presses it.

The impossibility comes in more than one key. Sometimes it is what people cannot do but God can, as in the saying that salvation is impossible for people yet possible for God. Sometimes it is what cannot happen at all, as in Hebrews, where the blood of animals cannot take away sins, no one can please God without faith, and God himself cannot lie.

The striking turn is that the same word which insists nothing is impossible for God is also used, once, to say that one thing is: God cannot lie. That is no limit on his power. It says instead that his truthfulness is total, something he will never act against.

Nuances

2aimpossible for people, though possible for God
Mat 19:26Mrk 10:27Luk 18:27
2babsolutely impossible: something that simply cannot be
Heb 6:4Heb 6:18Heb 10:4Heb 11:6
2cwhat the law was unable to do; the thing the law could not accomplish
TranslatabilityPartialCertaintyContested
Rom 8:3
Rom 8:3

Whether the opening phrase of Romans 8:3 means "what the law was unable to do," a task impossible for the law, or "the law's own powerlessness," and how Paul's unfinished sentence should be completed.

  • majorityIt means what the law could not do; Paul opens a sentence he never grammatically completes, and the sense is that God accomplished what the law was powerless to achieve.; Douglas J. Moo, The Epistle to the Romans (NICNT), 477; Joseph A. Fitzmyer, Romans (AB 33), 484-486; Thomas R. Schreiner, Romans (BECNT)
  • minorityIt names the law's inherent inability itself, roughly "the powerlessness of the law," with no missing verb to be supplied.; C.E.B. Cranfield, The Epistle to the Romans (ICC), 1:378-379; James D.G. Dunn, Romans (WBC 38A), 1:419

What scholars say about adunatos

The lexical tradition is unusually unified: LSJ, BDAG, and Louw-Nida all structure the word into a personal sense ("unable, powerless," of persons) and an impersonal sense ("impossible," of things), the latter comparatively rare in documentary papyri and developed chiefly in the Septuagint under pressure from Hebrew idioms of divine omnipotence (Moulton-Milligan; Grundmann, TDNT 2:284-317). In classical Athens the substantive hoi adynatoi named a legally recognized class of disabled poor eligible for a state pension (Lysias 24; Aristotle, Ath. Pol. 49.4), while Aristotle fixed to adynaton as a technical term of modal logic; both resonances stand behind the New Testament usage. The eight impersonal occurrences descend from the Septuagint confession that nothing is too wonderful for God (Gen 18:14; Job 42:2), echoed verbally at Luke 1:37. Acts 14:8 is the single fully classical personal use, and its supposed medical coloring was refuted by Cadbury and refined by Weissenrieder. Romans 15:1 transposes a civic-legal category into ecclesial obligation, with Cranfield and the majority reading it of weakness in faith and Reasoner and Jewett arguing for socio-economic stratification. Romans 8:3 remains the most contested syntax in the word's New Testament history, turning on whether to adynaton is passive-adjectival with an implied verb (Moo, Fitzmyer) or active-abstract, roughly "the powerlessness of the law" (Cranfield, Dunn). The four Hebrews occurrences, three of them fronted for emphasis, deploy the impersonal sense as a rhetorical spine, and 6:18 daringly predicates impossibility of God himself (that he should lie), grounding assurance in divine constancy (Attridge; Ellingworth; deSilva).

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

  • H.G. Liddell, R. Scott, H.S. Jones, A Greek-English Lexicon (LSJ), s.v. ἀδύνατοςlexicon
  • BDAG (3rd ed., 2000), s.v. ἀδύνατος, 22lexicon
  • J.P. Louw and E.A. Nida, Greek-English Lexicon Based on Semantic Domains, 71.4 and 74.22lexicon
  • J.H. Moulton and G. Milligan, The Vocabulary of the Greek Testament, s.v. ἀδύνατος / ἀδυνατέωlexicon
  • W. Grundmann, "δύναμαι κτλ.," TDNT 2:284-317theological-dictionary
  • C. Spicq, Theological Lexicon of the New Testament, s.v. δυνατός / ἀδύνατοςlexicon
  • C.E.B. Cranfield, The Epistle to the Romans (ICC), 1:378-379; 2:730-737commentary
  • Douglas J. Moo, The Epistle to the Romans (NICNT), 477, 866-871commentary
  • Joseph A. Fitzmyer, Romans (AB 33), 484-486, 703commentary
  • Mark Reasoner, The Strong and the Weak: Romans 14:1-15:13 in Context (SNTSMS 103)monograph
  • Harold W. Attridge, The Epistle to the Hebrews (Hermeneia), 167commentary
  • Paul Ellingworth, The Epistle to the Hebrews (NIGTC), 317-319commentary
  • David A. deSilva, Perseverance in Gratitude: A Socio-Rhetorical Commentary on the Epistle to the Hebrewscommentary
  • Henry J. Cadbury, The Style and Literary Method of Lukemonograph

All attested forms of ἀδύνατος

nominative n s

ἀδύνατον, ἀδύνατόν

Mrk 10:27, Heb 6:4, Heb 6:18, Heb 10:4, Heb 11:6, Mat 19:26

accusative n s

ἀδύνατον

Rom 8:3

genitive m p

ἀδυνάτων

Rom 15:1

nominative m s

ἀδύνατος

Act 14:8

nominative n p

ἀδύνατα

Luk 18:27