Original Word: ἐχθρός
Part of Speech: Adjective
Transliteration: echthros
Pronunciation: ekh-thros'
Phonetic Spelling: (ech-thros')
KJV: enemy, foe
NASB: enemies, enemy, hostile
Word Origin: [from a primary echtho "to hate"]

1. hateful
2. (passively) odious
3. (actively) hostile
4. (usually as a noun) an enemy (especially Satan)

enemy, foe.

From a primary echtho (to hate); hateful (passively, odious, or actively, hostile); usually as a noun, an adversary (especially Satan) -- enemy, foe.

2190 exthrós – properly, an enemy; someone openly hostile (at enmity), animated by deep-seated hatred. 2190/exthros ("enemy"), implies irreconcilable hostility, proceeding out of a "personal" hatred bent on inflicting harm (DNTT).

[2190 (exthrós) describes a person resolved to inflict harm (see DNTT, Vol 1, 553) – i.e. driven by irreconcilable, deep-rooted enmity.]

Word Origin
from echthos (hatred)
Definition
hostile
NASB Translation
enemies (20), enemy (10), enemy* (1), hostile (1).

STRONGS NT 2190: ἐχθρός

ἐχθρός, ἔχθρα, ἐχθρόν (ἔχθος hatred); the Sept. numberless times for אויֵב, also for צַר, several times for שׂונֵא and מְשַׂנֵּא, a hater;

1. passively, hated, odious, hateful (in Homer only in this sense): Romans 11:28 (opposed to ἀγαπητός).

2. actively, hostile, hating and opposing another: 1 Corinthians 15:25; 2 Thessalonians 3:15; with the genitive of the person hated or opposed, James 4:4 Lachmann; Galatians 4:16, cf. Meyer or Wieseler on the latter passage used of men as at enmity with God by their sin: Romans 5:10 (cf. Romans 8:7; Colossians 1:21; James 4:4) (but many take ἐχθρός here (as in , see 1 above) passively; cf. Meyer); τῇ διάνοια, opposing (God) in the mind, Colossians 1:21; ἐχθρός ἄνθρωπος, a man that is hostile, a certain enemy, Matthew 13:28; ὁ ἐχθρός, the hostile one (well known to you), i. e. κατ' ἐξοχήν the devil, the most bitter enemy of the divine government: Luke 10:19, cf. Matthew 13:39 (and ecclesiastical writings). ὁ ἐχθρός (and ἐχθρός) substantively, enemy (so the word, whether adjective or a substantive, is translated in A. V., except twice (R. V. once) foe: ἔσχατος ἐχθρός, 1 Corinthians 15:26): with the genitive of the person to whom one is hostile, Matthew 5:43; Matthew 10:36; Matthew 13:25; Luke 1:(),; ; Romans 12:20; Revelation 11:5, 12; in the words of Psalm 109:1 (), quoted in Matthew 22:44; Mark 12:36; Luke 20:43; Acts 2:35; 1 Corinthians 15:25 (L brackets; others omit the genitive (see above)); Hebrews 1:13; Hebrews 10:13. with the genitive of the thing: Acts 13:10; τοῦ σταυροῦ τοῦ Χριστοῦ, who given up to their evil passions evade the obligations imposed upon them by the death of Christ, Philippians 3:18.

Overview

Strong’s Greek 2190 (ἐχθρός, echthros) denotes an enemy, adversary, or one who is hostile. In the New Testament the term ranges from personal antagonists to cosmic opposition against God’s kingdom. The word surfaces thirty-two times, scattered across narrative, didactic, and apocalyptic texts, revealing a rich theology of enmity and reconciliation that undergirds Christian ethics, soteriology, and eschatology.

Old Testament Background

The LXX often translates Hebrew שׂוֹנֵא (sōnē’) and אֹיֵב (’ōyēb) with ἐχθρός, linking the concept to covenant history. Israel’s deliverance “from the hand of all who hate us” (Luke 1:71) echoes Exodus language, framing salvation as rescue from hostile forces. This backdrop informs New Testament writers who portray Jesus as the ultimate Redeemer from every foe—human, spiritual, and systemic.

Usage in the Gospels

1. Personal enemies—In the Sermon on the Mount Jesus reorients conventional ethics: “You have heard that it was said, ‘Love your neighbor’ and ‘Hate your enemy.’ But I tell you, love your enemies and pray for those who persecute you” (Matthew 5:43-44). Love for one’s adversary embodies the perfection of the Father’s indiscriminate benevolence.
2. Parabolic enemies—Matthew 13:25, 28, 39 personifies the devil as “the enemy” who sows weeds among wheat, stressing vigilance against covert evil.
3. Messianic kingship—In Kingdom parables (Luke 19:27, 43) enemies resist the rightful reign of Christ, foreshadowing final judgment.
4. Prophetic fulfillment—Zechariah’s song celebrates redemption “to rescue us from the hand of our enemies” (Luke 1:74), portraying Jesus as the climax of prophetic hope.

Pauline Epistles and the Doctrine of Reconciliation

Paul frequently applies ἐχθρός to humanity’s alienation from God.
• Romans 5:10 locates every believer’s past in enmity: “For if, when we were enemies of God, we were reconciled to Him through the death of His Son…”. Reconciliation is thus not moral improvement but a transfer from hostility to friendship through substitutionary atonement.
• Colossians 1:21 intensifies the theme: “Once you were alienated from God and were enemies in your minds because of your evil deeds.” Sin is personal rebellion that births relational rupture.
• In Romans 11:28 Israel is “enemies for your sake” regarding the gospel, yet still beloved in election. Paul balances redemptive history and covenant fidelity.
• Philippians 3:18 warns of “many…who walk as enemies of the cross of Christ,” illustrating the ethical outworking of doctrinal error.
• Romans 12:20 “If your enemy is hungry, feed him” applies Proverbs 25:21-22, showing love for enemies as a gospel reflex rather than legalistic duty.
• 2 Thessalonians 3:15 cautions discipline without relational severance: “Do not regard him as an enemy, but admonish him as a brother,” safeguarding church purity while preserving familial bonds.

Eschatological Dimension

1 Corinthians 15 crystallizes the cosmic drama: “He must reign until He has put all His enemies under His feet. The last enemy to be destroyed is death” (1 Corinthians 15:25-26). Death itself is personified as ἐχθρός, anticipating resurrection victory. The author of Hebrews twice cites Psalm 110:1 (Hebrews 1:13; 10:13) to affirm Christ’s exaltation while His enemies await final subjugation. Revelation concludes the theme: hostile nations oppose God’s witnesses (Revelation 11:5, 12) yet cannot thwart divine purpose.

The Cosmic Conflict

Beyond human hostility, Scripture portrays a spiritual antagonist. Jesus labels Satan “the enemy” (Matthew 13:39), distinguishing between deceived people and the malevolent power behind them. Believers are granted authority: “I have given you authority…over all the power of the enemy” (Luke 10:19), framing discipleship within spiritual warfare.

Enemies and the Call to Love

Christian ethics does not deny the reality of enmity; it overcomes it through cruciform love. The command to love enemies (Matthew 5:44; Luke 6:27, 35) mirrors God’s initiative toward hostile sinners. Such love is evangelistic, displaying the Father’s mercy and potentially transforming adversaries into family (Galatians 4:16).

Historical and Ministry Significance

Early church experience—Acts records external and internal foes. Paul’s rebuke of Elymas, “You son of the devil, enemy of all righteousness” (Acts 13:10), exposes spiritual opposition lurking behind human agents.

Pastoral application—Shepherds must distinguish between wolves (irreconcilable foes) and straying sheep (correctable brothers), applying 2 Thessalonians 3:15 with discernment.

Missions—Understanding ἐχθρός reminds evangelists that resistance may be spiritual and personal; prayerful love and proclamation are twin weapons.

Counseling—Believers plagued by guilt can rest in Romans 5:10: former enemies are now reconciled, granting security and motivation for holy living.

Public theology—The believer’s attitude toward cultural opposition is neither capitulation nor vitriol but patient witness, confident that Christ will subdue every adversary.

Theological Synthesis

1. Origin: Enmity entered through sin, disrupting Shalom.
2. Scope: It spans personal relationships, societal structures, and unseen powers.
3. Resolution: The cross reconciles enemies to God; resurrection ensures ultimate victory.
4. Mission: Until consummation, the church embodies enemy-love, proclaims reconciliation, and trusts divine justice.

Key References

Matthew 5:44; Matthew 13:39; Luke 19:27; Romans 5:10; Romans 12:20; 1 Corinthians 15:25-26; Colossians 1:21; Hebrews 10:13; Revelation 11:5.

Conclusion

Ἐχθρός punctuates the gospel narrative: enemies exist, but God’s grace makes enemies friends and ultimately eradicates every adversary. The term summons believers to realism about conflict, confidence in Christ’s triumph, and radical love that reflects the Father’s heart.

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