Ephesians 4:28

Ephesians 4:28 in Multiple Translations

Berean Standard Bible BSB

He who has been stealing must steal no longer, but must work, doing good with his own hands, that he may have something to share with the one in need.

King James Version KJV

Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth.

American Standard Version ASV

Let him that stole steal no more: but rather let him labor, working with his hands the thing that is good, that he may have whereof to give to him that hath need.

Bible in Basic English BBE

Let him who was a thief be so no longer, but let him do good work with his hands, so that he may have something to give to him who is in need.

Free Bible Version FBV

Thieves, stop your stealing, and do honest, productive work with your hands, so you'll have something to give to those who need it.

Geneva Bible 1599 GNV

Let him that stole, steale no more: but let him rather labour, and worke with his handes the thing which is good, that hee may haue to giue vnto him that needeth.

Young's Literal Translation YLT

whoso is stealing let him no more steal, but rather let him labour, working the thing that is good with the hands, that he may have to impart to him having need.

World English Bible WEB

Let him who stole steal no more; but rather let him labor, producing with his hands something that is good, that he may have something to give to him who has need.

Noah Webster Bible WBS

Let him that stole steal no more: but rather let him labor, working with his hands the thing which is good, that he may have to give to him that needeth.

Douay-Rheims 1899 DRV

He that stole, let him now steal no more; but rather let him labour, working with his hands the thing which is good, that he may have something to give to him that suffereth need.

Translation for Translators T4T

Those who have been stealing must not steal any longer. Instead, they should work hard to earn ◄their living/what they need► ◄by their own efforts/by what they do themselves► [MTY], in order that they may have something to give to those who are needy.

Plain English Version PEV

Anyone that steals things from other people has to stop doing that. Instead, they have to do honest work to get things for themselves, and they have to give things to other people that need them.

Study Highlights

Key words in the translations above are automatically highlighted. Names of God and Jesus are marked in purple, the Holy Spirit in orange, divine action verbs are underlined, and repeated key words are highlighted in yellow.

Enable Study Highlights

God & Jesus

Holy Spirit

Divine Actions

Repeated Words

Berean Amplified Bible — Ephesians 4:28

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Ephesians 4:28 Interlinear (Deep Study)

BIB

GRK ο κλεπτων μηκετι κλεπτετω μαλλον δε κοπιατω εργαζομενος το αγαθον ταις χερσιν ινα εχη μεταδιδοναι τω χρειαν εχοντι

ο ho G3588 the/this/who Art-NSM

κλεπτων kleptō G2813 to steal Verb-PAP-NSM

μηκετι mēketi G3371 never again Adv-N

κλεπτετω kleptō G2813 to steal Verb-PAM-3S

μαλλον mallon G3123 more Adv

δε de G1161 then Conj

κοπιατω kopiaō G2872 to labor Verb-PAM-3S

εργαζομενος ergazomai G2038 to work Verb-PNP-NSM

το ho G3588 the/this/who Art-ASN

αγαθον agathos G18 good Adj-ASN

ταις ho G3588 the/this/who Art-DPF

χερσιν cheir G5495 hand Noun-DPF

ινα hina G2443 in order that/to Conj

εχη echō G2192 to have/be Verb-PAS-3S

μεταδιδοναι metadidōmi G3330 to share Verb-PAN

τω ho G3588 the/this/who Art-DSM

χρειαν chreia G5532 need Noun-ASF

εχοντι echō G2192 to have/be Verb-PAP-DSM

Greek Word Study

Select any word above to explore its original meaning, root, and usage across Scripture.

Use ← → arrow keys to navigate between words.

Greek Word Reference — Ephesians 4:28

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

κλεπτων kleptō G2813 "to steal" Verb-PAP-NSM

To steal means taking something without permission, like in Matthew 6:19-20 where Jesus warns against storing treasures that can be stolen. This verb is used in several places, including Romans 2:21 and Ephesians 4:28.

Definition: κλέπτω [in LXX for גָּנַב ;] to steal: absol., Mat.6:19-20 19:18, Mrk.10:19, Luk.18:20, Jhn.10:10, Rom.2:21 13:9, Eph.4:28; with accusative, Mat.27:64 28:13.† (AS)

Usage: Occurs in 11 NT verses. KJV: steal See also: Ephesians 4:28; Matthew 6:20; Romans 2:21.

μηκετι mēketi G3371 "never again" Adv-N

Means never again, used by Jesus in Mark 9:25 and by Paul in Romans 14:13. It emphasizes something will not happen again. It is often translated as no longer or never again.

Definition: μηκέτι (μή, ἔτι) adv., no more, no longer: with 2 aor. subjc., Mrk.9:25; οὐ μ., Mat.21:19; with praes. subjc., Rom.14:13; with praes. imperat., Luk.8:49, Jhn.5:14 8:11 Eph.4:28, 1Ti.5:23; with optative, Mrk.11:14; ἵνα μ., 2Co.5:15, Eph.4:14; with inf., Mrk.1:45 2:2, Act.4:17 25:24, Rom.6:6, Eph.4:17, 1Pe.4:2; with ptcp., Act.13:34, Rom.15:23, 1Th.3:1 3:5.† (AS)

Usage: Occurs in 21 NT verses. KJV: any longer, (not) henceforth, hereafter, no henceforward (longer, more, soon), not any more See also: 1 Peter 4:2; Ephesians 4:28; Romans 6:6.

κλεπτετω kleptō G2813 "to steal" Verb-PAM-3S

Definition: κλέπτω [in LXX for גָּנַב ;] to steal: absol., Mat.6:19-20 19:18, Mrk.10:19, Luk.18:20, Jhn.10:10, Rom.2:21 13:9, Eph.4:28; with accusative, Mat.27:64 28:13.† (AS)

Usage: Occurs in 11 NT verses. KJV: steal See also: Ephesians 4:28; Matthew 6:20; Romans 2:21.

μαλλον mallon G3123 "more" Adv

The Greek word for more or rather, used to show a greater degree of something, as seen in Mark 10:48 and Romans 5:15. It means a higher amount or extent. Used in comparisons to show increase.

Definition: μάλα adv., [in LXX for אֲבָל, 3Ki.1:43, Dan LXX 10:21, al.; compar. for מ, Num.13:32 (31), al.; μᾶλλον ἠ (מ), Gen.19:9, al.; superlat., 2Ma.8:7, 4Ma.4:22 12:9 15:4 ;] __I. Pos., very, very much, exceedingly (cl.; LXX ut supr.; in NT its place is taken by λίαν, σφόδρα, etc.). __II. Compar., μᾶλλον. __1. Of increase, more; with qualifying words: πολλῷ, Mrk.10:48, Luk.18:39, Rom.5:15, 17, Php.2:12, al.; πόσῳ, Luk.12:24, Rom.11:12, al.; τοσούτῳ . . . ὅσῳ, Heb.10:25. __2. Of comparison, the more: Luk.5:15, Jhn.5:18, Act.5:14, 1Th.4:1, 10, 2Pe.1:10; ἔτι μ. καὶ μ., Php.1:9; with compar., Mrk.7:36, 2Co.7:13; πολλῴ μ. κρεῖσον, Php.1:23; μ. διαφέρειν, with genitive, Mat.6:26; μ. ἤ, Mat.18:13; with genitive, 1Co.14:18; as periphr. for compar., Act.20:35, 1Co.9:15, Gal.4:27; μ. δέ (EV, yea rather), Rom.8:34. __3. Of preference, rather, the rather, sooner: with qualifying words, πολλῷ, Mat.6:30, al.; πολύ, Heb.12:25; πόσῳ, Mat.7:11, al.; in a question, οὐ μ., 1Co.9:12; after a neg., Mat.10:6, al.; θέλω (εὐδοκῶ) μ., 1Co.14:5, 2Co.5:8; ζηλῶ, 1Co.14:1; with subst., τ. σκότος ἢ τ. φῶς, Jhn.3:19; μ. δέ, Gal.4:9. __III. Superl., μάλιστα, most, most of all, above all: Act.20:38 25:26, Gal.6:10, Php.4:22, 1Ti.4:10 5:8, 17, 2Ti.4:13, Tit.1:10, Phm 16, 2Pe.2:10; μ. γνώστης, Act.26:3 (AS)

Usage: Occurs in 80 NT verses. KJV: + better, X far, (the) more (and more), (so) much (the more), rather See also: 1 Corinthians 5:2; Hebrews 12:25; Hebrews 9:14.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

κοπιατω kopiaō G2872 "to labor" Verb-PAM-3S

To labor or work hard, often feeling tired or weary, as seen in Matthew 11:28 and John 4:6.

Definition: κοπιάω, -ῶ (κόπος), [in LXX chiefly for יָגַע ;] __1. (as in cl.) to grow weary: Mat.11:28, Jhn.4:6, Rev.2:3 (cf. Isa.40:31). __2. Hence, in LXX and NT, to work with effort, to toil: absol., Mat.6:23, Luk.5:5 12:27, Jhn.4:38, Act.20:35, 1Co.4:12, Eph.4:28, 2Ti.2:5; with accusative of thing(s), Jhn.4:38; frequently in Paul. Epp., of ministerial labour: 1Co.15:10 16:16; before ἐν, Rom.16:12, 1Th.5:12 (see M, Th., in l), 1Ti.5:17; εἰς, Rom.16:6, Gal.4:11, Php.2:16, Col.1:29, 1Ti.4:10.† (AS)

Usage: Occurs in 21 NT verses. KJV: (bestow) labour, toil, be wearied See also: 1 Corinthians 4:12; Galatians 4:11; Revelation 2:3.

εργαζομενος ergazomai G2038 "to work" Verb-PNP-NSM

This word means to work or labor, often implying physical or mental effort. In the Bible, it is used to describe various tasks, such as working for pay or trading. Jesus used it to teach about working for spiritual rewards.

Definition: ἐργάζομαι (ἔργον), [in LXX for עָבַד, פָּעַל, עָשָׂה, etc. ;] __1. intrans., __(a) to work, labour: Mat.21:28, Luk.13:14, Jhn.5:17 9:4 b, Act.18:3, 1Co.9:6, 2Th.3:10-12; τ. χερσίν, 1Co.4:12, 1Th.4:11; νυκτὸς κ. ἡαέρας, 1Th.2:9, 2Th.3:8; of working for pay, Mat.21:28; for reward, Rom.4:4-5; __(b) to work at a trade or business, to trade: before Iv (Dem.), Mat.25:16. __2. Trans., __(a) to work, work out, do, produce, perform: with accusative, 2Co.7:10, Col.3:23, 2Th.3:11, Jas.1:20, 2Jn.8, before εἰς, III Jn 5; ἔργον, Act.13:41 (LXX); id. before εἰς, Mat.26:10; ἐν, Mrk.14:6; ἔργα, Jhn.3:21; τὰ ἔ. τ. θεοῦ, Jhn.6:28 9:4; τὸ ἔ. κυρίου, 1Co.16:10; τ. ἀγαθόν, Rom.2:10, Eph.4:28 (see AR, Eph.) 190); id. before πρός, Gal.6:10; κακόν, before dative of person(s) (more frequently dupl. accusative, in cl.), Rom.13:10; δικαιοσύνην, Act.10:35, Heb.11:33; ἀνομίαν, Mat.7:23; ἁμαρτίαν, Jas.2:9; σημεῖον, Jhn.6:30; τ. ἱερά, 1Co.9:13; τ. θάλασσαν (work the sea, i.e. make one's living from it), Rev.18:17; __(b) to work for, earn by working (cl.): Jhn.6:27 (cf. κατ-, περι-, προσ-εργάζομαι; Cremer, 258; on the force of the aorist of this verb, see M, Pr., 116).† (AS)

Usage: Occurs in 37 NT verses. KJV: commit, do, labor for, minister about, trade (by), work See also: 1 Corinthians 4:12; Hebrews 11:33; James 2:9.

το ho G3588 "the/this/who" Art-ASN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αγαθον agathos G18 "good" Adj-ASN

Good or beneficial, as seen in Luke 8:8 where it describes good soil producing a good crop. This word means something that is pleasant, useful, or morally good. In the Bible, it is used to describe things that are pleasing to God and beneficial to people.

Definition: ἀγαθός, -ή, -όν, [in LXX chiefly for טוֹב ;] in general, good, in physical and in moral sense, used of persons, things, acts, conditions, etc., applied to that which is regarded as "perfect in its kind, so as to produce pleasure and satisfaction, . . . that which, in itself good, is also at once for the good and the advantage of him who comes in contact with it" (Cremer, 3): γῆ, Luk.8:8; δένδρον, Mat.7:18; καρδία, Luk.8:15; δόσις, Jas.1:17; μέρις, Luk.10:42; ἔργον (frequently in Pl.), Php.1:6; ἐλπίς, 2Th.2:16; θησαυρός, Mat.12:35; μνεία, 1Th.3:6 (cf. 2Ma.7:20); as subst., τὸ ἀ, that which is morally good, beneficial, acceptable to God, Rom.12:2; ἐργάζεσθαι τὸ ἀ, Rom.2:10, Eph.4:28; πράσσειν, Rom.9:11, 2Co.5:10; διώκειν, 1Th.5:15; μιμεῖσθαι, III Jo 11; κολλᾶσθαι τῷ ἀ, Rom.12:9; ερωτᾶν περὶ τοῦ ἀ., Mat.19:17; διάκονος εἰς τὸ ἀ., Rom.13:4; τὸ ἀ. σου, thy favour, benefit, Phm 14; pl., τὰ ἀ., of goods, possessions, Luk.12:18; of spiritual benefits, Rom.10:15, Heb.9:11, 10:1. ἀ is opposite to πονηρός, Mat.5:45, 20:5; κακός, Rom.7:19; φαῦλος, Rom.9:11, 2Co.5:10 (cf. MM, VGT, see word). SYN.: καλός, δίκαιος. κ. properly refers to goodliness as manifested in form: ἀ. to inner excellence (cf. the cl. καλὸς κἀγαθός and ἐν καρδία κ. καὶ ἀ., Luk.8:15). In Rom.5:7, where it is contrasted with δ., ἀ. implies a kindliness and attractiveness not necessarily possessed by the δίκαιος, who merely measures up to a high standard of rectitude (cf. ἀγαθωσύνη). (AS)

Usage: Occurs in 90 NT verses. KJV: benefit, good(-s, things), well See also: 1 Peter 2:18; Luke 16:25; 1 Peter 3:10.

ταις ho G3588 "the/this/who" Art-DPF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

χερσιν cheir G5495 "hand" Noun-DPF

The word for hand in Greek can be literal or figurative, referring to power or instrument, as seen in Matthew 3:12 and 1 Corinthians 16:21. It is often used to describe a means of action or a symbol of authority, and is sometimes used in phrases that are similar to Hebrew constructions.

Definition: χείρ, genitive, χειρος (accusative, χεῖραν, 1Pe.5:6 T), ἡ, [in LXX chiefly for יָד ;] the hand: Mat.3:12, Mrk.3:1, Luk.6:6, al. mult.; ἡ χ., acting subject, Luk.22:21; pl., Act.17:25 20:34, 1Jn.1:1; τ. ἔργα τῶν χ., Act.7:41, Rev.9:20; ὁ ἀσπασμὸς τ. ἐμῇ χ., 1Co.16:21, Col.4:18, 2Th.3:17; prepositional phrases, esp. those without art., similar to Heb. constructions (Bl., §32, 4; 40, 9; 46, 9), ἐν χ.; with genitive (Lft., in l.), Gal.3:19; σὺν χ. ἀγγέλου, Act.7:35; διὰ (τῶν) χειρῶν (διὰ χειρός), Mrk.6:2, Act.5:12 7:25, al.; ἐπὶ χειρῶν, Mat.4:6, Luk.4:11; ellipse of χ. (ἡ δεξία, ἀριστερα; Bl., §44, 1), Mat.6:3, al. By meton., for the power or activity of an individual, Mat.17:22, Mrk.9:31, Luk.9:31, Jhn.10:39, Act.12:11, al.; metaphorically, of the activity or power of God: Luk.1:66 23:46, Jhn.10:29, Act.11:21 13:11, al. (AS)

Usage: Occurs in 168 NT verses. KJV: hand See also: 1 Corinthians 4:12; Luke 4:11; 1 Peter 5:6.

ινα hina G2443 "in order that/to" Conj

This word means 'in order that' or 'to', showing purpose or result, as seen in Acts 19:4 and Romans 11:31. It's used to express a goal or outcome. In Ephesians 1:17, it's used to describe a purpose.

Definition: ἵνα, __I. adverb (poët., Hom., al.), __1. of place, where, whither. __2. of circumstance, when. __II. Conjunction, __1. prop., final, denoting purpose or end (cl.), that, in order that, usually the first word in the clause, but sometimes (cl. also) preceded by an emphatic word (Act.19:4, Rom.11:31 (?), Gal.2:10, al.); __(a) with optative (so in cl. after historic tenses): after a pres., Eph.1:17 (but WH, mg., subjc.; see Burton, §225, Rem., 2); __(b) with subjc.: after a pres., Mrk.4:21, Luk.6:34, Jhn.3:15, Act.2:25, Rom.1:11, al.; after a pf., Mat.1:22, Jhn.5:23 1Co.9:22, al.; after an imperat. (present or aor.), Mat.7:1, Mrk.11:25, Jhn.10:38, 1Co.7:5, al.; after a delib. subjc., Mrk.1:38, al.; after a fut., Luk.16:4, Jhn.14:3, 1Co.15:28, al.; after historic tenses (where optative in cl.; WM, 359f.; M, Pr., 196f.), Mrk.6:41 (impf.), Jhn.4:8 (plpf.), Mrk.3:14 (aor.), al.; __(with) in late writers (M, Pr., 35; Burton, §§198, 199), with indic., fut: Luk.20:10, 1Pe.3:1, al.; __(d) as often in eccl. writers (Thayer, see word), with indic. pres.: 1Co.4:6, Gal.4:17, al. (?; but V. Burton, §198, Rem.); __(e) εἰς (διὰ) τοῦτο, ἵνα: Jhn.18:37, 1Ti.1:16, al.; τούτου χάριν, Tit.1:5; __(f) elliptical constructions: omission of the principal verb, Jhn.1:8, 2Th.3:9, 1Jn.2:19, al.; of the final verb, Rom.4:16, 2Co.8:13, al. __2. In late writers, definitive, = inf. (WM, 420; Bl, §69, 1), that; __(a) after verbs of wishing, caring, striving, etc.: θέλω, Mat.7:12, al.; ζητῶ, 1Co.4:2 14:12; ζηλόω, 1Co.14:1, al.; __(b) after verbs of saying, asking, exhorting: εἰπεῖν, Mat.4:3, al.; ἐρωτῶ, Mrk.7:26, al.; παρακαλῶ, Mat.14:36, 1Co.1:10, al., etc.; __(with) after words expressing expediency, etc.: συμφέρει, Mat.18:6, Jhn.11:50, al.; ἱκανός, Mat.8:8, Luk.7:6; χρείαν ἔχω, Jhn.2:25, al, etc.; __(d) after substantives, adding further definition: ὥρα, Jhn.12:23 13:1; χρόνος, Rev.2:21; συνήθεια, Jhn.18:39; μισθός, 1Co.9:18. __3. In late writers, ecbatic, denoting the result, = ὥστε, that, so that (M, Pr., 206ff.; WM, 572; Bl., §69, 3; Burton, §223): Rom.11:11, 1Co.7:29, 1Th.5:4, al. (but see Thayer, see word); so with the formula referring to the fulfilment of prophecy, ἵνα πληρωθῇ, Mat.1:22 2:14, Jhn.13:18, al. (AS)

Usage: Occurs in 626 NT verses. KJV: albeit, because, to the intent (that), lest, so as, (so) that, (for) to See also: 1 Corinthians 1:10; 1 Timothy 5:20; 1 Peter 1:7.

εχη echō G2192 "to have/be" Verb-PAS-3S

This Greek word means to have or hold something, like a possession or ability. It is used in many ways, such as having power or being with someone. The Bible uses it in Revelation 5:8 and 14:6.

Definition: ἔχω, [in LXX for אָצֵל (ἐχόμενος), יֵשׁ,בַּעַל, etc., 59 words in all ;] (on the Aktionsart of the various tenses, see M, Pr., 110, 145, 150, 183), to have, as in cl., in various senses and constructions. __I. Trans.; __1. 1. to have, hold, hold fast, etc.; __(a) to hold, as, in the hand: Rev.5:8 14:6, al.; ἐν τ. χειρί, Rev.1:16 10:2, al.; __(b) of arms and clothing, = φέρω, φορέω, to bear, wear: Mat.3:4 22:12, al.; so frequently present ptcp. (LS, see word, A, I, 6; Bl., 74, 2), Mrk.11:13, Jhn.18:10, Rev.9:17, al.; __(with) of a woman, ἐν γαστρὶ ἔ, to be with child: Mrk.13:17, Rom.9:10; __(d) to hold fast, keep: Luk.19:20; metaphorically, of the mind and conduct, Mrk.16:8 (cf. Job.21:6, Isa.13:8; Deiss., BS, 293; Field, Notes, 44f.), Jhn.14:21, Rom.1:28, 1Ti.3:9, 2Ti.1:13, Rev.6:9, al.; __(e) to involve: Heb.10:35 (LXX), Jas.1:4, 1Jn.4:18; (f) = Lat. habere (Bl., §34, 5; 73, 5), to hold, consider: with accusative and predic. ptcp., Luk.14:18; with accusative, before ὡς, Mat.14:5; εἰς (Hebraism), Mat.21:46; on (Bl., §70, 2), Mrk.11:32. __2. to have, possess; __(a) in general, with accusative of thing(s): Mat.19:22, Mrk.10:22, Luk.12:19, Jhn.10:16, 1Co.11:22, al.; of wealth or poverty, absol., ἔχειν (neg. οὐκ, μή), Mat.13:12 25:29, 2Co.8:12; ἐκ τ. ἔχειν, according to your means, 2Co.8:11; __(b) of relationship, association, and: πατέρα, Jhn.8:41; γυναῖκα (MM, xiv), 1Co.7:2; φίλον, Luk.11:5; βασιλέα, Jhn.19:15; ποιμένα, Mat.9:36; with dupl. accusative, Mat.3:9, al.; __(with) of parts or members: ὦτα, Mat.19:15; μέλη, Rom.12:4; θεμελίους, __(d) with accusative, as periphrasis of verb: μνεῖαν ἔ. (= μεμνῆσθαι), 1Th.3:6; ἀγάπην, Jhn.13:35; γνῶσιν, 1Co.8:1; πεποίθησιν, 2Co.3:4; θλίψιν, Jhn.16:33, etc. (Thayer, see word, I, 2, f., g.); __(e) of duty, necessity, etc.: ἀνάγκην, 1Co.7:37; νόμον, Jhn.19:7; ἐπιταγήν, 1Co.7:25; ἀγῶνα, Php.1:30; κρίμα, 1Ti.5:12; __(f) of complaints and disputes; κατά, with genitive of person(s), Mat.5:23, Mrk.11:25; id. before ὅτι, Rev.2:4, 20; with accusative before πρός, Act.24:19, al.; __(g) with inf., __(α) (cl.) to be able (Field, Notes, 14): Mat.18:25, Mrk.14:8 (sc. ποιῆσαι), Luk.12:4, Act.4:14, al; __(β) of necessity (BL, §69, 4): Luk.12:50, Act.23:17-19 28:19. __II. Intrans. (BL, §53, 1), to be in a certain condition: ἑτοίμως ἔ., with inf., Act.21:13, 2Co.12:14; ἐσχάτως (which see), Mrk.5:23; κακῶς, to be ill, Mat.4:24, al.; καλῶς, Mk 16:[18]; κομψότερον, Jhn.4:52; πῶς, Act.15:36; impers., ἄλλως εἴχει, it is otherwise, 1Ti.5:25; οὕτως, Act.7:1, al.; τὸ νῦν ἔχον, as things now are (Tob.7:11), Act.24:25. __III. Mid., -ομαι, to hold oneself fast, hold on or cling to, be next to: with genitive, τ. ἐχόμενα σωτηρίας, Heb.6:9 (Rendall, in l.); ptcp., ὁ ἐχόμενος, near, next: of place, Mrk.1:38; of time, τ. ἐχομένη (ἡμέρα, expressed or understood), Luk.13:33, Act.20:15 21:26; (σαββάτῳ), Act.13:44. (Cf. ἀν-, προσ-αν-, ἀντ-, ἀπ-, ἐν-, ἐπ-, κατ-, μετ-, παρ-, περι-, προ-, προσ-, συν-, ὑπερ-, ὑπ-έχω.) (AS)

Usage: Occurs in 628 NT verses. KJV: be (able, X hold, possessed with), accompany, + begin to amend, can(+ -not), X conceive, count, diseased, do + eat, + enjoy, + fear, following, have, hold, keep, + lack, + go to law, lie, + must needs, + of necessity, + need, next, + recover, + reign, + rest, + return, X sick, take for, + tremble, + uncircumcised, use See also: 1 Corinthians 2:16; 2 Corinthians 6:10; 1 Peter 2:12.

μεταδιδοναι metadidōmi G3330 "to share" Verb-PAN

To share something with others, like giving a part of what you have, as seen in Romans 1:11 and 1 Thessalonians 2:8. It means to impart or give something to someone. This word is about showing generosity and kindness to others.

Definition: μετα-δίδωμι [in LXX: Pro.11:29 (שָׁבַר hi.), Wis.7:13, al. ;] to give a share of, impart: with dative of person(s) and accusative of thing(s) (in cl. more freq., with genitive part., but accusative of that which is imparted, whether part or whole, so here, see Bl., § 36, 1), Rom.1:11, 1Th.2:8, and (with ellipse of accusative) Luk.3:11; with dative of person(s), Eph.4:28; absol., ὁ μεταδιδούς, Rom.12:8.† (AS)

Usage: Occurs in 5 NT verses. KJV: give, impart See also: 1 Thessalonians 2:8; Luke 3:11; Romans 1:11.

τω ho G3588 "the/this/who" Art-DSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

χρειαν chreia G5532 "need" Noun-ASF

A need or requirement, like in Acts 28:10 where people showed kindness due to their necessity.

Definition: χρεία, -ας, ἡ [in LXX: 2Ch.2:16 (15) (צֹרֶךְ), Est.7:20 (חַשְׁחוּת) frequently in Sir.1:1-30 -2 Mac ;] __1. need, necessity: Act.28:10, Tit.3:14; πρὸς οἰκοδομὴν τῆς χ. (RV, txt., for edifying as the need may be; but see Field, Notes, 192), Eph.4:29; ἕστι χ., Luk.10:42, Heb.7:11; χ. ἔχειν, with genitive, Mat.6:8 21:3, Mrk.11:3, Luk.9:11 15:7 19:31, 34 22:71, Jhn.13:29, 1Co.12:21 12:24, 1Th.4:12, Heb.10:36, Rev.21:23 22:5; before τοῦ, with inf. (Bl., § 71, 3), Heb.5:12; absol. (sc. genitive), Act.2:45 4:35; with genitive of person(s), Mat.9:12 26:65, Mrk.2:17 14:63, Luk.5:31; with inf. (Bl., § 69, 5), Mat.3:14 14:16, Jhn.13:10, 1Th.1:8 4:9; before ἵνα, Jhn.16:30, 1Jn.2:27; absol., Mrk.2:25, Eph.4:28, 1Jn.3:17; οὐδὲν χ. ἔχειν, Rev.3:17; ἡ χ., with genitive subjc., Php.2:25 4:16, 19; pl., Act.20:34, Rom.12:13. __2. matter, business (so esp. in late writers, Polyb., al.; 1Ma.12:45, al.): Act.6:3.† (AS)

Usage: Occurs in 47 NT verses. KJV: business, lack, necessary(-ity), need(-ful), use, want See also: 1 Corinthians 12:21; Luke 9:11; Hebrews 5:12.

εχοντι echō G2192 "to have/be" Verb-PAP-DSM

This Greek word means to have or hold something, like a possession or ability. It is used in many ways, such as having power or being with someone. The Bible uses it in Revelation 5:8 and 14:6.

Study Notes — Ephesians 4:28

Show Verse Quote Highlights

Context
Cross References
Ephesians 4:28 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Ephesians 4:28
Jamieson-Fausset-Brown on Ephesians 4:28
Matthew Poole's Commentary on Ephesians 4:28
Trapp's Commentary on Ephesians 4:28
Ellicott's Commentary on Ephesians 4:28
Adam Clarke's Commentary on Ephesians 4:28
Cambridge Bible on Ephesians 4:28
Barnes' Notes on Ephesians 4:28
Whedon's Commentary on Ephesians 4:28
Sermons on Ephesians 4:28

Context — New Life in Christ

26“Be angry, yet do not sin.” Do not let the sun set upon your anger, 27and do not give the devil a foothold.

28He who has been stealing must steal no longer, but must work, doing good with his own hands, that he may have something to share with the one in need.

29Let no unwholesome talk come out of your mouths, but only what is helpful for building up the one in need and bringing grace to those who listen. 30And do not grieve the Holy Spirit of God, in whom you were sealed for the day of redemption.

Cross References

	Reference	Text (BSB)
1	1 Timothy 6:18	Instruct them to do good, to be rich in good works, and to be generous and ready to share,
2	1 Thessalonians 4:11–12	and to aspire to live quietly, to attend to your own matters, and to work with your own hands, as we instructed you. Then you will behave properly toward outsiders, without being dependent on anyone.
3	Galatians 6:10	Therefore, as we have opportunity, let us do good to everyone, and especially to the family of faith.
4	Exodus 20:15	You shall not steal.
5	2 Thessalonians 3:11–12	Yet we hear that some of you are leading undisciplined lives and accomplishing nothing but being busybodies. We command and urge such people by our Lord Jesus Christ to begin working quietly to earn their own living.
6	Luke 21:1–4	Then Jesus looked up and saw the rich putting their gifts into the treasury, and He saw a poor widow put in two small copper coins. “Truly I tell you,” He said, “this poor widow has put in more than all the others. For they all contributed out of their surplus, but she out of her poverty has put in all she had to live on.”
7	Luke 3:10–14	The crowds asked him, “What then should we do?” John replied, “Whoever has two tunics should share with him who has none, and whoever has food should do the same.” Even tax collectors came to be baptized. “Teacher,” they asked, “what should we do?” “Collect no more than you are authorized,” he answered. Then some soldiers asked him, “And what should we do?” “Do not take money by force or false accusation,” he said. “Be content with your wages.”
8	2 Thessalonians 3:6–8	Now we command you, brothers, in the name of our Lord Jesus Christ, to keep away from any brother who leads an undisciplined life that is not in keeping with the tradition you received from us. For you yourselves know how you ought to imitate us, because we were not undisciplined among you, nor did we eat anyone’s food without paying for it. Instead, in labor and toil, we worked night and day so that we would not be a burden to any of you.
9	Zechariah 5:3	Then he told me, “This is the curse that is going out over the face of all the land, for according to one side of the scroll, every thief will be removed; and according to the other side, every perjurer will be removed.
10	John 12:6	Judas did not say this because he cared about the poor, but because he was a thief. As keeper of the money bag, he used to take from what was put into it.

Ephesians 4:28 Summary

Ephesians 4:28 teaches us that if we have been taking things that don't belong to us, we need to stop and start working hard instead, so we can help those in need. This is because God wants us to be self-sufficient and generous, just like He is (as seen in Psalm 37:21 and Acts 20:35). By working with our own hands and sharing with others, we show God's love and care for those around us. This is an important part of following Jesus and living out our faith, as taught in James 2:14-17 and 1 John 3:17-18.

Frequently Asked Questions

What does it mean to 'steal no longer' in Ephesians 4:28?

It means to completely stop taking things that do not belong to us, whether it's physical items, time, or resources, and instead work hard to earn our own living, as seen in 2 Thessalonians 3:10-12 where it says those who do not work should not eat.

Why is it important to 'work, doing good with his own hands'?

Working with our own hands allows us to be self-sufficient and have something to share with those in need, demonstrating the love of Christ and following His example of serving others, as taught in Matthew 20:26-28.

How does this verse relate to our responsibility to care for the poor?

This verse emphasizes our responsibility to work hard so we can share with those in need, reflecting the heart of God who cares for the poor and needy, as seen in Proverbs 19:17 and Psalm 41:1.

What is the ultimate goal of working and sharing with others according to Ephesians 4:28?

The ultimate goal is to demonstrate the love and grace of God to those around us, bringing glory to Him and fulfilling the command to love our neighbors as ourselves, as stated in Mark 12:31 and Galatians 5:14.

Reflection Questions

What are some ways I have been 'stealing' from others, whether physically, emotionally, or spiritually, and how can I make amends?
How can I use my unique gifts and talents to 'work, doing good with my own hands' and bless those around me?
What are some practical ways I can share with those in need, and how can I prioritize this in my daily life?
How does my work and service to others reflect my love for God and my commitment to following Jesus?
In what ways can I use my resources and abilities to demonstrate the love and character of Christ to those around me?

Gill's Exposition on Ephesians 4:28

Let him that stole steal no more,.... Stealing, or theft, is a fraudulent taking away of another man's goods, without the knowledge and will of the owner, for the sake of gain; to which evil may be

Jamieson-Fausset-Brown on Ephesians 4:28

Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth.

Matthew Poole's Commentary on Ephesians 4:28

Let him that stole steal no more; stealing is understood largely for seeking our own gain by any way, defrauding others, whether by taking away, or unjustly detaining what is theirs. But rather let him labour; i.e. diligently and industriously, as the word imports. Idleness is condemned as tending to theft. Working with his hands; as the only instrument by which most arts and trades are exercised. The thing which is good; not in any unlawful way, but in an honest calling. That he may have to give to him that needeth; that he may have not only whereupon to live, and prevent stealing, but wherewith to help those that want, .

Trapp's Commentary on Ephesians 4:28

28 Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth. Ver. 28. Let him labour, working, &c.] This is the best remedy against poverty, which often prompts a man to theft, Proverbs 30:9. The Grand Turk himself must be of some trade (Peacham); and Seneca said he had rather be sick in his bed than idle. How much more should "all ours learn to maintain good works for necessary uses, that they be not unfruitful!" Titus 3:14. That he may have to give] Day labourers then must do somewhat for the poor. And indeed, alms should not be given until it "sweat in a man’ s hand," saith he, in the Book of Martyrs. Giles of Brussels gave away to the poor whatsoever he had that necessity could spare, and only lived by his science, which was that of a cutler. (Acts and Mon.)

Ellicott's Commentary on Ephesians 4:28

(28) Let him that stole (properly, the stealer) steal no more. . . .—In this verse St. Paul treats dishonesty, virtually, although less distinctly, from the same point of view as before. For he is not content with forbidding it, or even with forbidding it as fatal to society; but he directs that it be superseded by the opposite spirit of self-sacrifice, working in order to give to others what is honestly our own, as the fruit of the labour of “our own hands.” In that direction there is a profound wisdom, in striking at the root of that exclusive selfishness which so often and so naturally exhibits itself in dishonesty. But we note in it also a peculiar harmony with the great doctrine of unity; for the sense of unity will always exhibit itself in working what is “good,” that is, gracious, for the sake of “him that needs.”

Adam Clarke's Commentary on Ephesians 4:28

Verse 28. Let him that stole steal no more] It is supposed that, among the rabbins, stealing was not entirely discountenanced, provided a portion was given to the poor. The apostle here teaches them a different doctrine: as they should speak truth every man with his neighbour, so they should in every respect act honestly, for nothing contrary to truth and righteousness could be tolerated under the Christian system. Let no man, under pretence of helping the poor, defraud another; but let him labour, working with his hands to provide that which is good, that he may have to give to him who is in necessity. Stealing, overreaching, defrauding, purloining, &c., are consistent with no kind of religion that acknowledges the true God. If Christianity does not make men honest, it does nothing for them. Those who are not saved from dishonesty fear not God, though they may dread man.

Cambridge Bible on Ephesians 4:28

28. him that stole] Another moral inference from Christian incorporation. Here again, as above (see on Ephesians 4:25), and more obviously than ever, the Christian aspect of the duty has also a universal reference.—The Gr. is a present participle, and may equally well be rendered him that stealeth. It is possible, surely, that St Paul (like many a modern missionary and pastor) was prepared to find inconsistency so serious in the Christian community as to warrant the assumption of present thieving in some cases. (See above on Ephesians 4:25). Such things were surely to be found in the early Corinthian Church.The duty of strict restitution is not explicitly mentioned here. But in the Epistle to Philemon, written at the same time, it is both insisted upon and acted upon.his hands] Better, perhaps, his own hands. If personal activity has been spent on wrong, let nothing less than personal activity be spent on “working that which is good,” with a view to honest getting and gain.that he may have to give] Impartation of good is of the genius of the Gospel; and there would be a special call now to impart where there had been unholy appropriation before. Christian morality, as Monod remarks, is never satisfied with reform; it demands conversion.

Barnes' Notes on Ephesians 4:28

Let him that stole steal no more - Theft, like lying, was, and is, almost a universal vice among the pagan.

Whedon's Commentary on Ephesians 4:28

28. Stole—In the present steals. Steal no more—St. Paul puts the maxim in the general form, so that if there be any one in the Church who does steal he may apply it.

Sermons on Ephesians 4:28

	Sermon	Description
	(How to Get Out of a Religious Rut): Errors in Thinking by A.W. Tozer	In this sermon, the preacher discusses a man who is struggling and feeling unable to be the person he wants to be. However, he realizes that through Jesus Christ, he can find freed
	Building Communication Skills by William MacDonald	In this sermon, the speaker emphasizes the importance of speaking the truth in love, as taught in Ephesians 4:15. He highlights the balanced approach of Jesus, who spoke the truth
	Secure in the Love of God by Zac Poonen	In this sermon, the preacher focuses on the importance of speech and the power of words. He starts by emphasizing the command in Ephesians 4:28 to stop stealing completely, highlig
	Communication Skills Our Conversation by William MacDonald	In this sermon, the speaker focuses on the importance of effective communication and conversation skills. He emphasizes the need to speak truthfully and avoid lying, as well as the
	Can God Speak to You? by Carter Conlon	In this sermon, the preacher emphasizes the importance of repentance and turning to God. He encourages listeners to not be governed by the negative influences of the world, such as
	(Luke) 46 - Trinity-Zacchaeus by Ed Miller	In this sermon, the speaker discusses the concept of salvation as a miracle of sight. He emphasizes that when we trust in the Lord, we receive everything we need, including the gif
	Capital City Church - Part 1 by David Ravenhill	In the video, the speaker shares a personal story about being asked to teach in Malaysia. During their stay, they were shown a video by a Chinese doctor featuring Suzette Hadding,