ΑΠΡΟΣΩΠΟΛΗΠΤΟΣ (aprosopoleptos) — Lexarithmos 2089 · Etymology, Meanings

Definition

According to the Liddell-Scott-Jones Lexicon, ἀπροσωπόληπτος is an adjective meaning "not respecting persons, impartial." The word is a compound, consisting of the privative ἀ-, πρόσωπον ("face, person"), and the root -ληπ- from the verb λαμβάνω ("to take, receive"). Literally, therefore, it means "one who does not take the face into account" or "does not make distinctions based on outward appearance or social status."

The concept of `προσωποληψία` (partiality, respect of persons) developed significantly in the Hellenistic period, primarily through the Septuagint (LXX) translation of the Old Testament, where it is used to render the Hebrew phrase "nasa' panim" (to lift up the face), meaning "to show favor" or "to discriminate." Thus, ἀπροσωπόληπτος and its cognates acquire a strong ethical and theological dimension, emphasizing God's impartiality and the demand for unbiased conduct from humans.

In Christian literature, God's impartiality is a central doctrine, as God judges everyone fairly, regardless of origin, wealth, or social standing. This principle extends to human ethics, requiring believers to act with justice and without discrimination, especially in matters of judgment and the administration of justice. The word, therefore, is not merely a description but an imperative for a specific way of life.

Etymology

ἀπροσωπόληπτος ← ἀ- (privative) + πρόσωπον + ληπ- (root of λαμβάνω)

The word ἀπροσωπόληπτος is a compound adjective formed from three parts. The privative prefix ἀ- denotes negation or absence. The second component is the noun πρόσωπον, which originally meant "aspect, mask" and later "face, person." The third component is the root -ληπ- derived from the Ancient Greek verb λαμβάνω, meaning "to take, receive." The synthesis of these elements creates the concept of "not taking the person into account," i.e., being impartial.

The word family around ἀπροσωπόληπτος develops from the union of πρόσωπον and λαμβάνω. The verb λαμβάνω is an Ancient Greek root belonging to the oldest stratum of the language, with a wide range of meanings related to the act of taking or acquiring. The noun πρόσωπον, also ancient, evolved from its original meaning of "aspect" to that of "person." Their combination created the verbal concept of `προσωποληψία` (partiality), which was then negated by ἀ- to denote impartiality.

Main Meanings

Impartial, objective — One who shows no favor or prejudice towards any person.
Just, incorruptible — One who judges or acts based on truth and equality, unaffected by external factors.
Without respect of persons — The literal and theological meaning, emphasizing the absence of partiality.
Unbribable — One who cannot be bribed or influenced by personal interests.
Sincere, genuine — One who does not pretend or conceal the truth.
Impartial judge/arbiter — Specific application in a legal or ethical context.
Undifferentiated — One who treats everyone in the same manner.

Word Family

prosopolept- (from πρόσωπον + λαμβάνω)

The root prosopolept- is not a simple, monosyllabic root, but a compound concept arising from the union of the noun πρόσωπον ("aspect, person") and the root -ληπ- from the verb λαμβάνω ("to take, receive"). This compound creates the idea of "taking persons," i.e., partiality or discrimination based on outward appearance or social status. The word family generated explores various facets of this concept, both in its negative form (`προσωποληψία`) and in its ideal negation (`ἀπροσωποληψία`).

πρόσωπον τό · noun · lex. 1650

The noun meaning "aspect, mask, face, person." It constitutes one of the two basic components of the prosopolept- root, referring to the outward appearance or identity of an individual that can lead to partiality. In Classical Greek, e.g., in Plato, it is widely used for aspect or personality.

λαμβάνω verb · lex. 924

The verb meaning "to take, receive, seize." Its root -ληπ- forms the second basic component of the prosopolept- concept, denoting the act of "taking" or "accepting" a person, often in the sense of showing favor. It appears from Homer onwards with various meanings.

προσωποληψία ἡ · noun · lex. 2149

"Partiality," "respect of persons," "favoritism." This word, appearing mainly in Hellenistic and Christian literature (e.g., LXX Old Testament, NT Rom. 2:11), describes the act of biased judgment or behavior, where judgment is influenced by an individual's identity or social status.

προσωπολήπτης ὁ · noun · lex. 2026

"One who shows partiality," "a respecter of persons." This noun refers to the person who exhibits `προσωποληψία`. It is often used in theological literature to state that God is not a `προσωπολήπτης` (e.g., Acts 10:34).

ἀπροσωποληψία ἡ · noun · lex. 2150

"Impartiality," "lack of respect of persons." As the negation of `προσωποληψία`, it expresses the ideal ethical stance of fair and objective judgment, unaffected by external factors. It is a central virtue in Christian ethics.

ἀπροσωπολήπτως adverb · lex. 2219

The adverb meaning "impartially, without respect of persons." It describes the manner in which one acts or judges, emphasizing the absence of partiality. It appears in the New Testament (e.g., 1 Peter 1:17) and among the Apostolic Fathers (e.g., 1 Clem. 1:3).

λήψις ἡ · noun · lex. 948

The noun derived from the verb λαμβάνω, meaning "a taking, reception, act of seizing." Although not directly related to partiality, it represents the abstract concept of the act of taking, which is fundamental to the composition of the prosopolept- root.

Philosophical Journey

The concept of impartiality, though present in ancient Greek thought, was linguistically codified with ἀπροσωπόληπτος and its cognates primarily in the Hellenistic and Christian periods.

5th-4th C. BCE

Classical Greek

The constituent parts πρόσωπον and λαμβάνω are in widespread use, but the compound concept of "respect of persons" with its ethical dimension has not yet been formed with this specific word. The idea of justice without discrimination is expressed through other terms.

3rd-2nd C. BCE

Septuagint (LXX) Translation

The word `προσωποληψία` (and `προσωπολήπτης`) is introduced as a rendering of the Hebrew "nasa' panim" (to lift up the face) to describe partiality. This marks the emergence of the concept in the Greek world with theological content.

1st C. CE

New Testament

ἀπροσωπόληπτος and its derivatives (`προσωποληψία`, `προσωπολήμπτης`, `ἀπροσωπολήμπτως`) are used extensively, particularly by the Apostle Paul and James, to emphasize God's impartiality and the demand for unbiased conduct among believers (e.g., Rom. 2:11, Jas. 2:1).

2nd C. CE

Apostolic Fathers

The word continues to be used in early Christian texts, such as the Didache of the Twelve Apostles (Didache 4:3) and the First Epistle of Clement (1 Clem. 1:3), highlighting the ethical importance of impartiality in community life.

4th-5th C. CE

Patristic Theology

Church Fathers, such as John Chrysostom, further develop the theological significance of God's impartiality and its application to Christian ethics, integrating the word into the broader context of justice and love.

Today

Modern Greek Language

The word "απροσωπόληπτος" and the concept of "απροσωποληψία" remain in use, primarily in formal, legal, ethical, and journalistic discourse, retaining their original meaning of impartial judgment and conduct.

In Ancient Texts

Impartiality, as a divine characteristic and human virtue, is emphasized in many New Testament texts and by the Apostolic Fathers.

«οὐκ ἔσῃ ἀπροσωπόληπτος, οὐδὲ ἀπὸ προσώπου ἐλέγχων εἰς παράπτωμα.»

“You shall not be partial, nor reprove for a transgression from the face.”

Didache of the Twelve Apostles 4:3

«ἐπ’ ἀληθείας καταλαμβάνομαι ὅτι οὐκ ἔστιν προσωπολήμπτης ὁ θεός»

“Truly I understand that God shows no partiality.”

Acts of the Apostles 10:34

«οὐ γάρ ἐστιν προσωποληψία παρὰ τῷ θεῷ.»

“For there is no partiality with God.”

Apostle Paul, Romans 2:11

Lexarithmic Analysis

The lexarithmos of the word ΑΠΡΟΣΩΠΟΛΗΠΤΟΣ is 2089, from the sum of its letter values:

Α = 1

Alpha

Π = 80

Pi

Ρ = 100

Rho

Ο = 70

Omicron

Σ = 200

Sigma

Ω = 800

Omega

Π = 80

Pi

Ο = 70

Omicron

Λ = 30

Lambda

Η = 8

Eta

Π = 80

Pi

Τ = 300

Tau

Ο = 70

Omicron

Σ = 200

Sigma

= 2089

Total

1 + 80 + 100 + 70 + 200 + 800 + 80 + 70 + 30 + 8 + 80 + 300 + 70 + 200 = 2089

2089 is a prime number — indivisible, a quality the Pythagoreans considered the mark of pure essence.

The 18 Methods

Applying the 18 traditional lexarithmic methods to the word ΑΠΡΟΣΩΠΟΛΗΠΤΟΣ:

Method	Result	Meaning
Isopsephy	2089	Prime number
Decade Numerology	1	2+0+8+9 = 19 → 1+9 = 10 → 1+0 = 1. The monad symbolizes unity, beginning, and the indivisible nature of justice, indicating impartial and unified judgment.
Letter Count	14	14 letters → 1+4 = 5. The pentad is associated with humanity and the senses, highlighting the human dimension of impartiality as an ethical choice and the need for balance in relationships.
Cumulative	9/80/2000	Units 9 · Tens 80 · Hundreds 2000
Odd/Even	Odd	Masculine force
Left/Right Hand	Right	Divine (≥100)
Quotient	—	Comparative method
Notarikon	A-P-R-O-S-O-P-O-L-E-P-T-O-S	Authentic Purpose Rightly Orders Social relations, Operating as a Source of Proper Ethical Principles, Transcending Obstacles to Soundness.
Grammatical Groups	7V · 4S · 4M	7 vowels, 4 semivowels, 4 mutes — suggests balance and stability in the expression of impartiality and fair judgment.
Palindromes	No
Onomancy	—	Comparative
Sphere of Democritus	—	Divination with lunar day
Zodiacal Isopsephy	Sun ☉ / Taurus ♉	2089 mod 7 = 3 · 2089 mod 12 = 1

Isopsephic Words (2089)

Words from the Liddell-Scott-Jones Lexicon with the same lexarithmos 2089, which, though of different roots, share the same numerical value, creating a web of hidden connections.

ἀγροικοπυρρώνειος

A compound term referring to a "rustic Pyrrhonian" or "country skeptic." Its isopsephy with ἀπροσωπόληπτος might suggest the contrast between simplistic, uncritical thinking and the required impartiality in judgment.

λιθόστρωτος

Means "paved with stones." Its numerical connection to impartiality might allude to the idea of a firm, unyielding path of justice, unaffected by personal preferences, much like a stone-paved road.

προσκαταποντίζω

Means "to sink down with, to overwhelm." Its isopsephy might suggest the danger of partiality to "sink" or destroy justice and truth, or the necessity to "submerge" all prejudice to achieve impartiality.

συναγρυπνέω

Means "to watch together, to be vigilant with." The connection to ἀπροσωπόληπτος may emphasize the demand for continuous vigilance and attention to maintain an impartial stance, avoiding the pitfalls of partiality.

τυφοπλάστης

Means "one who forms smoke," i.e., "a boaster, a fantasist." Its isopsephy might highlight the contrast between arrogance and subjectivity (which cloud judgment) and the humble, objective attitude required for impartiality.

The LSJ lexicon contains a total of 19 words with lexarithmos 2089. For the full catalog and AI semantic filtering, see the interactive tool.

Sources & Bibliography

Liddell, H. G., Scott, R., Jones, H. S. — A Greek-English Lexicon. Oxford: Clarendon Press, 1940.
Bauer, W., Arndt, W. F., Gingrich, F. W., Danker, F. W. — A Greek-English Lexicon of the New Testament and Other Early Christian Literature (BDAG). 3rd ed. Chicago: University of Chicago Press, 2000.
Septuagint — Vetus Testamentum Graecum Auctoritate Academiae Scientiarum Gottingensis editum. Göttingen: Vandenhoeck & Ruprecht.
Nestle-Aland — Novum Testamentum Graece. 28th ed. Stuttgart: Deutsche Bibelgesellschaft, 2012.
Didache — The Apostolic Fathers: Greek Texts and English Translations. Edited and translated by Michael W. Holmes. 3rd ed. Grand Rapids, MI: Baker Academic, 2007.
Kittel, G., Friedrich, G. — Theological Dictionary of the New Testament. Translated by G. W. Bromiley. Grand Rapids, MI: Eerdmans, 1964-1976.
Plato — Republic.
Aristotle — Nicomachean Ethics.