Ephesians 5:4

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Ephesians 5:4 in Multiple Translations

Berean Standard Bible BSB

Nor should there be obscenity, foolish talk, or crude joking, which are out of character, but rather thanksgiving.

King James Version KJV

Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks.

American Standard Version ASV

nor filthiness, nor foolish talking, or jesting, which are not befitting: but rather giving of thanks.

Bible in Basic English BBE

And let there be no low behaviour, or foolish talk, or words said in sport, which are not right, but in place of them the giving of praise.

Free Bible Version FBV

Obscene talk, stupid chatter, and coarse jokes are totally inappropriate—instead you should be thanking God.

Geneva Bible 1599 GNV

Neither filthinesse, neither foolish talking, neither iesting, which are things not comely, but rather giuing of thankes.

Young's Literal Translation YLT

also filthiness, and foolish talking, or jesting, — the things not fit — but rather thanksgiving;

World English Bible WEB

nor filthiness, nor foolish talking, nor jesting, which are not appropriate, but rather giving of thanks.

Noah Webster Bible WBS

Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks.

Douay-Rheims 1899 DRV

Or obscenity, or foolish talking, or scurrility, which is to no purpose; but rather giving of thanks.

Translation for Translators T4T

Do not use obscene/shameful language when you talk to people. Do not talk foolishly. Do not use vulgar/indecent language, because it is not appropriate/fitting that God’s people should talk like that. Instead, tell people how much you thank God for all he does for you.

Plain English Version PEV

And don’t talk in a dirty way or tell dirty jokes, and don’t say stupid things. It’s not right for God’s people to talk like that. Instead, when you talk, you have to thank God a lot.

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Berean Amplified Bible — Ephesians 5:4

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Word Study

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Ephesians 5:4 Interlinear (Deep Study)

BIB

GRK και αισχροτης και μωρολογια η ευτραπελια τα ουκ ανηκοντα αλλα μαλλον ευχαριστια

και kai G2532 and Conj

αισχροτης aischrotēs G151 obscenity Noun-NSF

και kai G2532 and Conj

μωρολογια mōrologia G3473 foolish talk Noun-NSF

η ē G2228 or Particle

ευτραπελια eutrapelia G2160 vulgar jesting Noun-NSF

τα ho G3588 the/this/who Art-NPN

ουκ ou G3756 no Particle-N

ανηκοντα anēkō G433 be fitting Verb-PAP-NPN

αλλα alla G235 but Conj

μαλλον mallon G3123 more Adv

ευχαριστια eucharistia G2169 thankfulness Noun-NSF

Greek Word Study

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Greek Word Reference — Ephesians 5:4

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

αισχροτης aischrotēs G151 "obscenity" Noun-NSF

Shamefulness or obscenity, like filthy language, as warned against in Ephesians 5:4.

Definition: αἰσχρότης, -τητος, ἡ (αἰσχρός), baseness: Eph.5:4.† (AS)

Usage: Occurs in 1 NT verses. KJV: filthiness See also: Ephesians 5:4.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

μωρολογια mōrologia G3473 "foolish talk" Noun-NSF

Foolish talk refers to silly or absurd conversation, like the kind that is condemned in the New Testament. It describes speech that is ridiculous or lacking in seriousness.

Definition: silly talking , (New Testament) from μωρολόγος (ML)

Usage: Occurs in 1 NT verses. KJV: foolish talking See also: Ephesians 5:4.

η ē G2228 "or" Particle

Or is a word used to show a choice between two things, like in Matthew 5:17 where it's either obey God's law or not. It's also used to compare things, like in Romans 1:21 where it's one thing or another.

Definition: ἤ, disjunctive and comparative particle (Bl., §36, 12; 77, 11); __1. disjunctive, or; __(a) between single words: Mat.5:17 Mrk.6:56, Luk.2:24, Jhn.6:19, Rom.1:21, al.; __(b) before a sentence expressing a variation, denial or refutation of a previous statement, frequently in interrog. form: Mat.7:4, 9 Mrk.12:14, Luk.13:4, Rom.3:29 6:3 9:21, 1Co.6:9, 16 9:6, 2Co.11:7; ἤ . . . ἤ, either . . . or, Mat.6:24, Luk.16:13, 1Co.14:6; __(with) in a disjunctive question (as Lat. an after utrum): Mat.9:5, Mrk.2:9, Luk.7:19, al.; after πότερον, Jhn.7:17; μή, 1Co.9:8; μήτι, 2Co.1:17; ἤ . . . ἤ . . . ἤ, Mrk.13:35. __2. Comparative, than: after comparatives, Mat.10:15, Luk.9:13, Jhn.3:19, Rom.13:11, al.; after ἕτερον, Act.17:21; θέλω (Khüner 3, iv, 303), 1Co.14:19; πρὶν ἤ, before, before accusative and inf., Mat.1:18 Mrk.14:30; after a positive adj. (Gen.49:12; cf. Robertson, Gr., 661), Mat.18:8, 9 Mrk.9:43, 45 47. __3. with other particles: ἀλλ᾽ ἤ, see: ἀλλά; ἤ γάρ, see: γάρ; ἢ καί, or even, or also, Mat.7:10, Luk.11:11, 12 Rom.2:15 4:9, al; ἤτοι . . . ἤ, Rom.6:16 (cf. Wis.11:19). (AS)

Usage: Occurs in 281 NT verses. KJV: and, but (either), (n-)either, except it be, (n-)or (else), rather, save, than, that, what, yea See also: 1 Corinthians 1:13; Colossians 3:17; 1 Peter 1:11.

ευτραπελια eutrapelia G2160 "vulgar jesting" Noun-NSF

This word refers to vulgar or off-color joking, warned against in Ephesians 5:4, where Paul encourages believers to avoid coarse language.

Definition: εὐτραπελία, -ας, ἡ (εὖ, τρέπω), __1. versatility, wit, facetiousness (Hippocr., Plat., al.). __2. = βωμολογία, coarse jesting, ribaldry (Abbott, Essays, 93): Eph.5:4.† SYN.: μωρολογία, see Tr., Syn., § xxxiv (AS)

Usage: Occurs in 1 NT verses. KJV: jesting See also: Ephesians 5:4.

τα ho G3588 "the/this/who" Art-NPN

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.

ουκ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

ανηκοντα anēkō G433 "be fitting" Verb-PAP-NPN

This Greek word means something is fitting or proper, like in Ephesians 5:4 where it describes what kind of speech is suitable for believers. It's about what is due or befitting a situation. In the Bible, it's used to describe what is right or proper in relationships and behavior.

Definition: ἀν-ήκω (ἀνά, ἥκω), [in LXX: Jos.23:14 (בּוֹא), 1Ki.27:8, Sir. prol.10, 1, 2 Mac6* ;] prop., to have come up to; in later writers, impers. it is due, it is befitting: in ethical sense (MM, VGT, see word), Eph.5:4, Col.3:18; τὸ ἀνῆκον, Phm 8.† (AS)

Usage: Occurs in 3 NT verses. KJV: convenient, be fit See also: Colossians 3:18; Ephesians 5:4; Philemon 1:8.

αλλα alla G235 "but" Conj

But is a strong opposing word, used in Matthew 5:15 and John 7:16. It shows contrast or surprise, like in the phrase 'but God' in Romans 3:31.

Definition: ἀλλά (ἀλλ᾽ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146), adversative particle, stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Rom.3:31); __1. opposing a previous negation, but: οὐ (μὴ) . . . ἀ., Mat.5:15, 17 Mrk.5:39, Jhn.7:16, al.; rhetorically subordinating but not entirely negativing what precedes, οὐ . . . ἀ., not so much . . . as, Mrk.9:37, Mat.10:20, Jhn.12:44, al.; with ellipse of the negation, Mat.11:7-9, Act.19:2, 1Co.3:6 6:11 7:7, 2Co.7:1, Gal.2:3, al.; in opposition to a foregoing pos. sentence, ἀ. οὐ, Mat.24:6, 1Co.10:23; οὐ μόνον . . . ἀ. καί, Jhn.5:18, Rom.1:32, al.; elliptically, after a negation, ἀ. ἵνα, Mrk.14:49, Jhn.1:8 9:3, al.; = εἰ μή (Bl., §77, 13; M, Pr., 241; but cf. WM, §iii, 10), Mat.20:23, Mrk.4:22. __2. Without previous negation, to express opposition, interruption, transition, etc., but: Jhn.16:20 12:27, Gal.2:14; before commands or requests, Act.10:20 26:16, Mat.9:18, Mrk.9:22, al.; to introduce an accessory idea, 2Co.7:11; in the apodosis after a condition or concession with εἰ, ἐάν, εἴπερ, yet, still, at least, Mrk.14:29, 1Co.9:2, 2Co.4:16, Col.2:5, al.; after μέν, Act.4:17, Rom.14:20, 1Co.14:17; giving emphasis to the following clause, ἀλλ᾽ ἔρχεται ὥρα, yea, etc., Jhn.16:2; so with neg., ἀλλ᾽ οὐδέ, nay, nor yet, Luk.23:15. __3. Joined with other particles (a practice which increases in late writers; Simcox, LNT, 166), ἀ. γε, yet at least, Luk.24:21, 1Co.9:2; ἄ ἤ., save only, except, Luk.12:51, 2Co.1:13; ἀ. μὲν οὖν, Php.3:8 (on this usage, see MM, VGT, see word). (AS)

Usage: Occurs in 603 NT verses. KJV: and, but (even), howbeit, indeed, nay, nevertheless, no, notwithstanding, save, therefore, yea, yet See also: 1 Corinthians 1:17; 1 Thessalonians 5:9; 1 Peter 1:15.

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.

ευχαριστια eucharistia G2169 "thankfulness" Noun-NSF

This word means thankfulness or gratitude, and is often used to describe worshiping God through thankful language. It appears in the New Testament, such as in 1 Corinthians and 2 Corinthians. It is about being grateful to God.

Definition: εὐχαριστία, -ας, ἡ (εὐχάριστος), [in LXX: Est.8:13, Wis.16:28, Sir.37:11, 2Ma.2:27 * ;] __1. thankfulness, gratitude (Polyb.; Es, Sir, 2Mac, ll. with): Act.24:3. __2. giving of thanks, thanksgiving (so in π. and Inscr.; M, Th., 41 f.): 1Co.14:16, 2Co.4:15, Eph.5:4, Php.4:6, Col.2:7 4:2, 1Th.3:9, 1Ti.4:3-4, Rev.4:9 7:12; with dative of person(s), 2Co.9:11 (cf. τ. θεοῦ, Wis, l.with); pl., 2Co.9:12, 1Ti.2:1 (Cremer, 904).† (AS)

Usage: Occurs in 15 NT verses. KJV: thankfulness, (giving of) thanks(-giving) See also: 1 Corinthians 14:16; 2 Corinthians 9:12; Revelation 4:9.

Study Notes — Ephesians 5:4

Show Verse Quote Highlights

Context
Cross References
Ephesians 5:4 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Ephesians 5:4
Jamieson-Fausset-Brown on Ephesians 5:4
Matthew Poole's Commentary on Ephesians 5:4
Trapp's Commentary on Ephesians 5:4
Ellicott's Commentary on Ephesians 5:4
Adam Clarke's Commentary on Ephesians 5:4
Cambridge Bible on Ephesians 5:4
Barnes' Notes on Ephesians 5:4
Whedon's Commentary on Ephesians 5:4
Sermons on Ephesians 5:4

Context — Imitators of God

2and walk in love, just as Christ loved us and gave Himself up for us as a fragrant sacrificial offering to God. 3But among you, as is proper among the saints, there must not be even a hint of sexual immorality, or of any kind of impurity, or of greed.

4Nor should there be obscenity, foolish talk, or crude joking, which are out of character, but rather thanksgiving.

5For of this you can be sure: No immoral, impure, or greedy person (that is, an idolater) has any inheritance in the kingdom of Christ and of God. 6Let no one deceive you with empty words, for because of such things the wrath of God is coming on the sons of disobedience.

Cross References

	Reference	Text (BSB)
1	Colossians 3:8	But now you must put aside all such things as these: anger, rage, malice, slander, and filthy language from your lips.
2	Ephesians 4:29	Let 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.
3	1 Thessalonians 5:18	Give thanks in every circumstance, for this is God’s will for you in Christ Jesus.
4	Proverbs 15:2	The tongue of the wise commends knowledge, but the mouth of the fool spouts folly.
5	Matthew 12:34–37	You brood of vipers, how can you who are evil say anything good? For out of the overflow of the heart, the mouth speaks. The good man brings good things out of his good store of treasure, and the evil man brings evil things out of his evil store of treasure. But I tell you that men will give an account on the day of judgment for every careless word they have spoken. For by your words you will be acquitted, and by your words you will be condemned.”
6	James 3:4–8	Consider ships as well. Although they are so large and are driven by strong winds, they are steered by a very small rudder wherever the pilot is inclined. In the same way, the tongue is a small part of the body, but it boasts of great things. Consider how small a spark sets a great forest ablaze. The tongue also is a fire, a world of wickedness among the parts of the body. It pollutes the whole person, sets the course of his life on fire, and is itself set on fire by hell. All kinds of animals, birds, reptiles, and creatures of the sea are being tamed and have been tamed by man, but no man can tame the tongue. It is a restless evil, full of deadly poison.
7	Ecclesiastes 10:13	The beginning of his talk is folly, and the end of his speech is evil madness.
8	Colossians 3:15–17	Let the peace of Christ rule in your hearts, for to this you were called as members of one body. And be thankful. Let the word of Christ richly dwell within you as you teach and admonish one another with all wisdom, and as you sing psalms, hymns, and spiritual songs with gratitude in your hearts to God. And whatever you do, in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through Him.
9	Ephesians 5:19–20	Speak to one another with psalms, hymns, and spiritual songs. Sing and make music in your hearts to the Lord, always giving thanks to God the Father for everything in the name of our Lord Jesus Christ.
10	Hebrews 13:15	Through Jesus, therefore, let us continually offer to God a sacrifice of praise, the fruit of lips that confess His name.

Ephesians 5:4 Summary

[Ephesians 5:4 teaches us that as followers of Christ, we should not use language that is filthy, foolish, or off-color, but instead focus on speaking words of thanksgiving and praise. This means being mindful of our speech and choosing to use our words to build up and encourage others, rather than tearing them down. As seen in Ephesians 4:29, we are instructed to speak only what is helpful for building others up, and in Psalms 100:4, we are instructed to enter God's gates with thanksgiving. By following this teaching, we can use our words to glorify God and reflect the character of Christ.]

Frequently Asked Questions

What kind of speech is considered 'obscenity, foolish talk, or crude joking' in Ephesians 5:4?

This type of speech refers to language that is filthy, foolish, or off-color, and is out of character for a follower of Christ, as seen in Ephesians 4:29, where we are instructed to speak only what is helpful for building others up.

Why does the Bible emphasize the importance of our speech?

The Bible teaches that our words have the power to either build up or tear down, and as Christians, we are called to use our words to edify and encourage others, as seen in Ephesians 4:29 and Colossians 3:8.

What is the alternative to obscene or foolish speech?

According to Ephesians 5:4, the alternative to obscene or foolish speech is thanksgiving, which means focusing our conversations on gratitude and praise, as seen in Psalms 100:4, where we are instructed to enter God's gates with thanksgiving.

How can I apply Ephesians 5:4 to my daily life?

You can apply Ephesians 5:4 to your daily life by being mindful of your speech, choosing to speak only what is helpful and edifying, and replacing obscene or foolish talk with thanksgiving and praise, as seen in 1 Thessalonians 5:18, where we are instructed to give thanks in every circumstance.

Reflection Questions

What are some ways I can replace obscene or foolish speech with thanksgiving in my daily conversations?
How can I use my words to build up and encourage others, rather than tearing them down?
What are some things I can be thankful for, and how can I express that gratitude to others?
In what ways can I use my speech to glorify God and reflect the character of Christ?

Gill's Exposition on Ephesians 5:4

Neither filthiness, nor foolish talking, nor jesting,.... The former of these may include all filthy gestures and behaviour, every indecent habit and attire, and all actions which have a tendency to

Jamieson-Fausset-Brown on Ephesians 5:4

Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks. Filthiness - in act or gesture. Foolish talking - the talk of fools: folly and sin together.

Matthew Poole's Commentary on Ephesians 5:4

Neither filthiness; obscenity in discourse, filthy communication, . Nor foolish talking; affectation of foolish, vain speech, (whether jocose or serious), unprofitable, to the hearers. Nor jesting; either the same as the former, as may seem by the disjunctive particle nor, which may be by way of explication; or (which is of kin to it) scurrility in discourse, which is many times, by them that are addicted to it, called by the name of urbanity, or jesting: for all that jesting is not here condemned appears by . Which are not convenient; viz. for saints. But rather giving of thanks; i.e. to God for mercies received, which will better cheer up and recreate the mind than foolish talking and jesting can.

Trapp's Commentary on Ephesians 5:4

4 Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks. Ver. 4. Neither filthiness] Borborology (rumblings?), ribaldry, the language of hell. Some men as ducks have their noses always guzzling in the gutter of obscene talk. Of Eckius’ last book concerning priests’ marriages, Melancthon saith, Non fuit Cygnea cantio, sed ultimus crepitus: Et sicut felis fugiens pedit, sic ille moriens hunc crepitum cecinit. Legi librum, subinde accipiens partem ad cloacam; alioqui non legissem. These filthy speakers make podicem ex ore, excrement from their mouth, as one phraseth it. Nor jesting] Salt jests, scurrility, jocularity, dicacity, to the just grief or offence of another. This consists not with piety and Christian gravity. Aristotle useth the word ευτραπελια, here found in a good sense, for urbanity, facility, and facetiousness of speecb, in a harmless way. But Jason in Pindarus saith, that he lived twenty years with his tutor Chiron, and never in all that time heard him speaking or acting ουτεργονουτεποςευτραπελον, anything scurrilous or abusive to another. On the contrary, our Sir Thomas Moore never thought anything to be well spoken, except he had ministered some mock in the communication, saith Edward Hall the chronicler, who therefore seemeth to doubt whether to call him a foolish wise man or a wise foolish man. Quid nobis cum fabulis, cum risu? non solum profulos, sed etiam omnes iocos arbitror declinandos, saith Bernard. What have we to do with tales and jests? Tertullian saith he was Nulli rei natus nisi poenitentiae, born for nothing else but for repentance. Crede mihi, res severa est gaudium verum, saith Seneca, True mirth is a severe business. Which are not convenient] ταμηανηκοντα. As not conducing to the main end of our lives. But rather giving of thanks] A special preservative against the former evils, the filth and power of those base vices. And the word rather imports an extraordinary earnestness to be used in giving thanks to God. Debauchery, lasciviousness, vice. Obs. �D

Ellicott's Commentary on Ephesians 5:4

(4) Neither filthiness, nor foolish talking, nor jesting.—The word “filthiness” (unlike the “filthy communication” of the parallel passage in Colossians 3:8) is in itself a general word. But the connection with the words following, and the distinction from those going before, appear to show that St. Paul here uses it for “filthy talking.” He is passing from impurity of the inward soul to impurity in outward expression. Of such foul speaking he appears to distinguish two forms. There is, first of all, “foolish talking,” or the talk of “the fool,” in the worst sense in which that word is used in Scripture (Matthew 5:22; Matthew 23:17), as implying something worse than mere emptiness or blindness—describing the condition of the soul which has “lost its savour” (Matthew 5:13), i.e., has ceased to distinguish what is right or wrong, wise or foolish, noble or base. There is then “jesting,” i.e., properly, the more polished “versatility,” which will find occasion for wit or levity in anything, however sacred, fearing nothing so much as to be dull, and mistaking all seriousness and reserve for dulness. It is notable that in classical Greek the word is sometimes used in a good sense, as a mean between “churlishness” and “obsequiousness,” but yet hovers on the border of that condemnation which Christian gravity here pronounces unhesitatingly. The former kind of foul talking is coarse and brutal; the latter refined and deadly. Of both kinds Greek and Roman literature furnish specimens only too many and too striking. Which are not convenient.—That is, “which are out of character” in a Christian—a milder repetition (perhaps suggested by the ambiguous meaning of “jesting” noted above) of the indignant declaration in Ephesians 5:3, that it “becomes not saints that these foul things should be even named among them.” They pollute the Christian mind and tongue even in condemning them. But rather giving of thanks.—The opposition is striking. “The foolish talking and jesting” aim at mirth and play of mind; St. Paul will not austerely condemn, such light-heartedness, but he finds a wholesome and spiritual vent for it in the habitual expression of thankfulness to God, which proceeds from a natural and childlike cheerfulness. Exactly in the same spirit below (Ephesians 5:18-20) he contrasts the excitement of drunkenness with the being “filled with the Spirit . . . giving thanks always for all things.”

Adam Clarke's Commentary on Ephesians 5:4

Verse 4. Neither filthiness] αισχροτης. Any thing base or vile in words or acts. Foolish talking] μωρολογια. Scurrility, buffoonery, ridicule, or what tends to expose another to contempt. Nor jesting] ευτραπελια. Artfully turned discourses or words, from ευ, well or easily, and τρεπω, I turn; words that can be easily turned to other meanings; double entendres; chaste words which, from their connection, and the manner in which they are used, convey an obscene or offensive meaning. It also means jests, puns, witty sayings, and mountebank repartees of all kinds. Which are not convenient] ουκανηκοντα. They do not come up to the proper standard; they are utterly improper in themselves, and highly unbecoming in those who profess Christianity. But rather giving of thanks.] ευχαριστια. Decent and edifying discourse or thanksgiving to God. Prayer or praise is the most suitable language for man; and he who is of a trifling, light disposition, is ill fitted for either. How can a man, who has been talking foolishly or jestingly in company, go in private to magnify God for the use of his tongue which he has abused, or his rational faculties which he has degraded?

Cambridge Bible on Ephesians 5:4

4. filthiness] Lit. “ugliness, deformity”; vice in its aspect as morally hideous. The Gr. word occurs here only in N.T. In the classics some cognate words bear a special connexion with forms of gross sensuality.foolish talking] Talk about sin, in the spirit of the “fool” who gloats and jests over his own or his neighbour’s undoing. The word occurs here only in N.T. It and its cognates occur in the classics, but not in grave moral connexions.jesting] Obviously, by context, in the sense of immoral pleasantry, such as defiles some of the most brilliant pages of pagan literature, not to speak of Christian, so called; and such as terribly impregnates common talk in many strata and circles of society now. It must have been everywhere the fashion at Ephesus. The passage does not deal with the play of humour and wit in general. This is not forbidden in Scripture, and so far as it is the outcome of vigour, gladness, or (in the case of humour) tenderness, it may be quite in harmony with the strict piety of the Gospel. But to remain so it must be watched; and see next note but one.—The Gr. word denotes specially the versatility of clever repartee; but it is wider by usage.convenient] Better, as R.V., befitting; the French convenable. In older English “convenient” could bear this meaning; but it has lost it. Romans 1:28 and Philemon 1:8 are parallel cases in the A.V.giving of thanks] as the far more “befitting” expression of the buoyancy of the believing spirit. See Colossians 3:16; James 5:13. Such precepts, out of Scripture, have often been stigmatized as “puritanic,” or the like; but they are nevertheless apostolic. And the nearer the conduct of inner life is brought to apostolic lines of principle the more natural will such precepts be felt to be.

Barnes' Notes on Ephesians 5:4

Neither filthiness - That is, obscene, or indecent conversation. Literally, that which is shameful, or deformed - αἰσχρότης aischrotēs. The word does not elsewhere occur in the New Testament.

Whedon's Commentary on Ephesians 5:4

4. Filthiness—Indecency of word or action. Foolish talking—In which sin and folly blend. Not convenient—Not suitable for your character or profession.

Sermons on Ephesians 5:4

	Sermon	Description
	Sound Doctrine, Sound Words by Phil Johnson	This sermon emphasizes the importance of maintaining dignity, purity, and sound speech in ministry, contrasting the trend of using profanity and lewd content in preaching. It highl
	How Do You Represent Christ on Facebook? Tim Conway by Tim Conway	This sermon addresses the importance of how our actions, words, and associations, especially on social media like Facebook, reflect our true identity as Christians. It emphasizes t
	The Bible on Sin by Ray Brubaker	In this sermon, Ray Brubaker discusses the concept of sin and its consequences. He highlights that sin is the fundamental cause of divisions in society and the woes of the world. B
	Letting the Truth Slip by Samuel Logan Brengle	Samuel Logan Brengle emphasizes the necessity of diligently seeking and holding onto the truth of God, warning that it can easily slip away if not earnestly guarded. He illustrates
	The Home Conversation by J.R. Miller	J.R. Miller emphasizes the critical role of conversation in the home, arguing that while families invest in physical comforts and education, they often neglect the power of their w
	The Heinous Sin of Profane Cursing and Swearing. (Matt. 5:34) by George Whitefield	George Whitefield preaches about the sin of profane swearing and cursing, highlighting the prevalence of this evil in society and the need for individuals, especially those in auth
	Colossians 4:12, 13 by St. John Chrysostom	John Chrysostom preaches about the importance of purity and reverence in marriages, emphasizing the need for seeking virtuous partners and inviting Christ to be present in the unio