1 Corinthians 15:33 — Word Study
N1904μὴ πλανᾶσθε· φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί.
BSANotmē [allow yourselves to be misled] do be misled:planaō▸ Do corruptphtheirō▸ [destroys, ruins] moralsēthos△ [moral habits, customs] goodchrēstos [kind, morally upright] companionshipshomilia△ [association, close relationship] bad.kakos [evil, worthless]
| Greek | English | Parsing |
|---|---|---|
| μὴ | Not | Particle, negative |
| πλανᾶσθε· | do be misled: | Verb, present, passive |
| φθείρουσιν | Do corrupt | Verb, present, active |
| ἤθη | morals | Noun, accusative, plural |
| χρηστὰ | good | Adjective, accusative, plural |
| ὁμιλίαι | companionships | Noun, nominative, plural |
| κακαί. | bad. | Adjective, nominative, plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not be deceived: “Bad company corrupts good character.” |
| KJV | Be not deceived: evil communications corrupt good manners. |
| ASV | Be not deceived: Evil companionships corrupt good morals. |
| YLT | Be not led astray; evil communications corrupt good manners; |
| WEB | Don’t be deceived! “Evil companionships corrupt good morals.” |
| BBE | Do not be tricked by false words: evil company does damage to good behaviour. |
Where they part company is κακαί — see How Translations Differ.
The sentence consists of a main clause followed by a quoted proverb, illustrating the point being made.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁμιλία
verbπλανάω
The sentence as the grammar sees it Open the tree ›
2 of 7 occur nowhere else in the New Testament — words chosen on purpose.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 1 Corinthians 15:33
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Resurrection and Its Implicationsgenerated
1 Corinthians 15:33 is part of a passage where Paul addresses the consequences of denying the resurrection. He emphasizes the importance of surrounding oneself with good influences, as he warns that bad company can corrupt good morals. This teaching aligns with the broader context of maintaining faith and moral integrity within the community of believers.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Corinthians 6:9 | Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral, nor idolaters, nor adulterers, nor men who submit to or perform homosexual acts, |
| 2 | Matthew 24:4–11 | Jesus answered, “See to it that no one deceives you. |
| 3 | Galatians 6:7 | Do not be deceived: God is not to be mocked. Whatever a man sows, he will reap in return. |
| 4 | Ephesians 5:6 | Let no one deceive you with empty words, for because of such things the wrath of God is coming on the sons of disobedience. |
| 5 | 2 Thessalonians 2:10 | and with every wicked deception directed against those who are perishing, because they refused the love of the truth that would have saved them. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — φθείρω, phtheirōgenerated
The verb φθείρω (phtheirō) means to destroy or corrupt. It conveys the idea of moral decay or ruin, suggesting that negative influences can lead to a deterioration of one's character. The present tense indicates an ongoing action, emphasizing the continuous impact of bad associations.
In this context, Paul uses it to highlight the danger of allowing oneself to be influenced by those who do not uphold good morals. The implication is that the character of individuals can be adversely affected by their companions, which serves as a caution to the Corinthian believers.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study references the Berean Standard Bible (BSB), which uses the phrase bad company. Other translations, such as the KJV and ASV, use the term evil communications or evil companionships, reflecting a similar meaning but with different wording.
The translations diverge particularly on the rendering of κακαί. The BSB and several others translate it as bad, while the ASV and others prefer evil, highlighting a difference in emphasis on the nature of the company.
Sentence Structuregenerated
The main verb in the verse is πλανᾶσθε, do be misled, which governs the structure of the sentence. This is followed by a quoted proverb that serves as a supporting statement about the effects of bad company.
The sentence can be broken down into two clauses: the first is a prohibition against being misled, and the second presents the proverb that illustrates the consequence of poor associations. This structure emphasizes the caution Paul is giving to his audience.
Septuagint Backgroundgenerated
κακός appears in the Septuagint as a translation of the Hebrew word for evil, often used in moral contexts. It emphasizes the negative qualities of those who might corrupt good morals.
φθείρω is also present in the Septuagint, where it conveys similar meanings of destruction or corruption, reinforcing the moral implications found in this verse.
In plain words — the whole versegenerated
1 Corinthians 15:33 warns Christians not to be deceived by bad company, as it can corrupt good morals. Paul stresses the importance of surrounding oneself with positive influences to maintain moral integrity.
Frequently Asked Questionsgenerated
Paul refers to associations or relationships that can lead one away from good morals and behavior, emphasizing the influence of peers on one's character.
Company can corrupt good morals by introducing negative behaviors, attitudes, and values that can lead one to stray from ethical conduct.
While it primarily addresses friendships, it can extend to any close relationships or influences that may impact one's moral choices.
It is advisable to evaluate those relationships and consider distancing oneself from influences that lead to negative behavior or thoughts.
Reflection Questionsgenerated
- What types of company have influenced my character, for better or worse?
- How can I ensure that my relationships encourage good morals and values?
- In what ways can I be a positive influence on others?
- What steps can I take to distance myself from negative influences in my life?
The early church on this verse — how the Fathers read it
Early church writers referenced this verse to discuss the moral implications of associations. Their insights highlight the importance of choosing companions wisely.
Follow companies and conversations worthy of God, mindful of that short verse, sanctified by the apostle's quotation of it, "Ill interviews good morals do corrupt." Talkative, idle, winebibbing, curious tent-fellows,Early Church Fathers on 1 Corinthians 15 →
We see quiet and respectable men who, when they have become associated with turbulent and shameless people, have their good manners corrupted by evil conversations.Early Church Fathers on 1 Corinthians 15 →
But for the rest, let our most beloved brethren firmly decline, and avoid the words and conversations of those whose word creeps onwards like a cancer;Early Church Fathers on 1 Corinthians 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Corinthians 15:33 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBe not deceived,.... By such as deny the doctrine of the resurrection, and by their reasonings about it; or by such libertines who go into the denial of it, and argue from thence in favour of their
Read John Gill on 1 Corinthians 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBe not deceived: evil communications corrupt good manners. Be not deceived - as though denial of the resurrection were a mere harmless speculation (1 Corinthians 6:9): nay, association with such
Read Robert Jamieson on 1 Corinthians 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDo not suffer yourselves to be abused with evil and corrupt discourses of those philosophers amongst whom you converse, who argue from innate principles of reason against articles of faith; though you may judge that they talk but for discourse sake, yet their communication or discourse is naught, and will influence men as to things of practice, and debauch men in their morals. It is a verse or saying taken out of, or at least found in, one of the pagan poets; but containing in it much truth.
Read Matthew Poole on 1 Corinthians 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments33 Be not deceived: evil communications corrupt good manners. Ver. 33. Evil communication] Evil words are not wind, as most imagine, but the devil’ s drivel, that leaves a foul stain upon the speaker, and often sets the like upon the hearer. Shun obscene borborology (filthy talk) (saith one) and unsavoury speeches; thou losest so much of thine honesty and piety as thou admittest evil into thy tongue.
Read John Trapp on 1 Corinthians 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(33) Be not deceived.—The previous words are spoken with sarcasm. That is what you must come to if this life be all. The solemn thought then occurs to the Apostle that perhaps these words do only too truly describe the actual state of some of the Corinthians. They had become tainted by the bad moral atmosphere in which they lived and which was impregnated with the teaching of that false philosophy, “Let us eat and drink, for to-morrow we die.” “Be not deceived,” he adds, solemnly; it is a fact, “Evil communications corrupt good manners.” This is a proverb, slightly modified in one word from a line in the Thais of Menander. It is impossible to say whether the Apostle was acquainted with the…
Read Charles John Ellicott on 1 Corinthians 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 33. Be not deceived] Do not impose on yourselves, and permit not others to do it. Evil communications corrupt good manners.] There are many sayings like this among the Greek poets; but this of the apostle, and which according to the best MSS. makes an Iambic verse, is generally supposed to have been taken from Menander's lost comedy of Thais. Φθειρουσινηθηχρησθ' ὁμιλιαικακαι· Bad company good morals doth corrupt. There is a proverb much like this among the rabbins: תרי אורי יכישי ותר רטיכא אוקרן יכישי לרטיכא "There were two dry logs of wood, and one green log; but the dry logs burnt up the green log." There is no difficulty in this saying; he who frequents the company of bad or…
Read AdamClarke on 1 Corinthians 15 →CambridgeThe Cambridge Bible for Schools and Colleges33. evil communications corrupt good manners] This passage is taken from the Thais of Menander, and like Acts 17:28 and Titus 1:12, shews that St Paul was familiar with classical literature.
Read Cambridge on 1 Corinthians 15 →Albert Barnes1798–1870Barnes' Notes on the BibleBe not deceived - By your false teachers, and by their smooth and plausible arguments. This is an exhortation. He had thus far been engaged in an argument on the subject.
Read Albert Barnes on 1 Corinthians 15 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Do not be deceived: “Bad company corrupts good character.”
Don’t be deceived! “Evil companionships corrupt good morals.”
Do not be deceived: “Bad company corrupts good character.”
Do not be deceived: “Bad company corrupts good morals.”
Tyndale line
Be not deceived: evil communications corrupt good manners.
Be not deceived: Evil companionships corrupt good morals.
Be not deceived: Evil company doth corrupt good manners.
Be not deceived: Evil communications corrupt good manners.
Be not deceiued: euill speakings corrupt good maners.
Strictly literal
Be not deceived: evil communications corrupt good manners.
Be not led astray; evil communications corrupt good manners;
Do not be led astray; evil communications corrupt good manners;
Be not deceived: “Bad company corrupts good morals.”
From the Latin
Be not seduced: Evil communications corrupt good manners.
Simplified
Don't be fooled: “Bad company ruins good character.”
Do not be tricked by false words: evil company does damage to good behaviour.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the Nestle 1904 treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The earliest translations — Latin and Syriac
Every translation is an argument about meaning made by someone who had to commit to one. These two were made while the Greek was still a living language, and they are the oldest opinions we have about what this verse says.
Nolite seduci : corrumpunt mores bonos colloquia mala.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܠܐ ܬܛܥܘܢ ܡܚܒܠܢ ܪܥܝܢܐ ܒܣܝܡܐ ܫܘܥܝܬܐ ܒܝܫܬܐ
The Bible of the Syriac-speaking church, in the language nearest to the Aramaic Jesus spoke.
Shown verse by verse rather than word by word: aligning a Greek word to its Latin or Syriac counterpart automatically would be guesswork, and a wrong alignment is worse than none.
The Greek editions compared — what the manuscripts actually say
Eight printed editions of the Greek New Testament, side by side. Where they agree the wording is settled; where a word is missing from an edition it is marked, so you can see the difference rather than take it on trust.
μὴ πλανᾶσθε· φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί.
The standard critical text of the New Testament.
μὴ πλανᾶσθε· φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί.
The previous edition, still widely cited.
μὴ πλανᾶσθε· φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί.
The Society of Biblical Literature edition, freely licensed.
μὴ πλανᾶσθε· φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί.
The edition that turned scholarship toward the earliest manuscripts.
μὴ πλανᾶσθε· φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί.
An independent critical text built from the oldest witnesses then known.
μὴ πλανᾶσθε· φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί.
A recent critical edition following documentary evidence closely.
μὴ πλανᾶσθε· φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί.
The reading of the majority of surviving manuscripts.
μὴ πλανᾶσθε· φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Corinthians 15:33
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
μή (mē) is a Greek negative particle used to express subjective negation, often in conditional or hypothetical contexts. It contrasts with οὐ (ou), which indicates absolute denial. μή can function as an adverb meaning 'not' or as a conjunction meaning 'lest.' It appears in various grammatical constructions, including prohibitions and deliberative questions, and is referenced in verses like Matthew 5:29 and John 3:18.
μή,
subjective negative particle,
used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic., μή the other moods, incl, ptcp. [In LXX for אֵין, אַיִן, אַל.]
As a neg. adv., not;
with ref. to thought or opinion: Jo 3:18, Tit 1:11, II Pe 1:9.
μή, Sept. for Ox, |X, PN, ἃ particle of negation, which differs from οὐ (which is always an adverb) in that ov denies the thing itself (orto speak technically, denies simply, absolutely, categorically, directly, objectively). but μή denies the thought of the thing, or the thing according to the judgment, opinion, will, purpose, preference, of some one (hence, as we say technically, indirectly, hypothetically, subjectively). This distinction holds also of the compounds οὐδείς, μηδείς, οὐκέτι, μηκέτι, ete. But pris either an ad verb of negation, not (Lat. non, ne); or aconjunction, that... not, lest, (Lat. ne); or an interrogative particle, (Lat. num) [i. e. (generally) implying aneg. ans.; in indir. quest. whether nol (suggesting apprehension) ]. Cf. Herm. ad Vig. § 267 p- 802 sqq-; Matthiae § 608; Bitm. Gram. § 148 (cf. Alex. Bttm. N. T. Gr. p. 344 (296) sqq.); Kiihner ii. §§ 512 sq. p.…
Read the full entry →μή Grenf II. 384 (mid. 1.8.6.) καλῶς οὖ]ν ποιήσις μὴ ἀμελήσ[α]ς α[. . ἀγο]ράσαι. .. , P Oxy I. 3815 (a.p. 49--50) (= Selections, p. 53) τοῦ δὲ Σύρου μὴ βουλομένου ἐνμεῖναι τοῖς κεκριμένοις, “45 Syrus does not wish to abide by what has been decided,” 2d. II. 2755 (A.D. 66) (= Selections, p. 58) ἔγραψα ὑπὲρ αὐτοῦ μὴ ἰδότος γράμματα, “1 wrote for him seeing that he was unlettered,” BGU I. 22° (a.p. 114) (= Selections, p. 74) TappovOios . . . τὸ παρὸν μὴ ἔχουσα κύριον, ‘ Tarmuthis at present without a guardian,’ and P Grenf II. 779 (iii/iv A.D.) (= Sedections, p. 120) θαυμάζω πάνυ [ὅτι] ἀλόγως ἀπέστητε μὴ ἄραντες [τὸ σ]ῶμα τοῦ ἀδελφοῦ ὑμῶν, “1 wonder exceedingly that you went off so unreasonably, without taking the body of your brother”; cf. P Tor 1. 1¥8-4 (νον 116) εἰ δὲ kal τις θείηι τὸ μὴ ὄν (cf. 1 Cor 1°8)—acc. and inf. follow, P Ryl II. 144°? (Α.Ὁ. 38) ἐπαγαγεῖν αἰτίας τοῦ μὴ ὄντος, ‘‘…
Read the full entry →μή (mē) — not.
μή,
Elean μά [ᾱ] [Refs 6th c.BC+]. (Cf. Sanskrit mā´, Armenian mi [from I.-[Refs 5th c.BC+] mē´], negative used in prohibitions):—not, the negative of the will and thought, as οὐ of fact and statement; μή rejects, οὐ denies; μή is relative, οὐ absolute; μή subjective, οὐ objective. (A few examples of μηδέ and μηδείς have been included.)
__A in INDEPENDENT sentences, used in expressions of will or wish, command, entreaty, warning,
__A.1 with present imperative, 2 person, μή μ᾽ ἐρέθιζε [Refs 8th c.BC+]: rarely with aorist imperative, μὴ.. ἔνθεο τιμῇ [Refs 8th c.BC+]; in Attic dialect, μὴ ψεῦσον, ὦ Ζεῦ, τῆς.. ἐλπίδος [Refs 8th c.BC+]perfect imperative [Refs 8th c.BC+] person when perfect = present, μὴ κεκράγετε [Refs 5th c.BC+]
μή
me
a primary particle of qualified negation (whereas 3756 expresses an
absolute denial); (adverb) not, (conjunction) lest; also (as an
interrogative implying a negative answer (whereas 3756 expects an
affirmative one)) whether:--any but (that), X forbear, + God forbid, +
lack, lest, neither, never, no (X wise in), none, nor, (can-)not,
nothing, that not, un(-taken), without. Often used in compounds in
substantially the same relations. See also 3362, 3363, 3364, 3372,
3373, 3375, 3378.
see GREEK for 3756
see GREEK for 3362
see GREEK for 3363
see GREEK for 3364
see GREEK for 3372
see GREEK for 3373
see GREEK for 3375
see GREEK for 3378
μή
Neg.prt.
not, lest
μή mē 1x
a negative particle, can function as a conj, not, for the particulars of its usage, especially as distinguished from that of οὐ, consult a grammar; as a conj., lest, that not, Mt. 5:29, 30; 18:10; 24:6; Mk. 13:36; μή, or μήτι, or μήποτε, when prefixed to an interrogative clause, it expresses an intimation either of the reality of the matters respecting which the question is asked, Mt. 12:23; or the contrary, Jn. 4:12
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,085 occurrences in the New Testament, rendered 23 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,060 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,321 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
πλανάω is built from the root meaning to cause to wander or stray. It covers a range of meanings including leading astray, deceiving, and going off the right path, both literally and metaphorically. The New Testament uses it in contexts of deception and error, as seen in verses like Matthew 18:12 and 1 Peter 2:25. The lexicons do not show significant disagreement on its meanings.
πλανάω, -ῶ
(< πλάνη),
[in LXX chiefly for תּעה;]
to cause to wander, lead astray. Pass., to go astray, wander: Mt 18:12, 13, He 11:38, I Pe 2:25 (cf. Is 53:6). Metaph., to lead astray, deceive: c. acc. pers., Mt 24:4, 5, 11, 24, Mk 13:5, 6, Jo 7:12, II Ti 3:13, I Jo 1:8 2:26 3:7, Re 2:20 12:9 13:14 19:20 20:3, 8, 10; pass., to be led astray, to err: Mt 22:29, Mk 12:24, 27, Lk 21:8, Jo 7:47,
πλανάω, -@; fut. πλανήσω ; 1 aor. ἐπλάνησα; Pass., pres. πλανῶμαι; pf. πεπλάνημαι; 1 aor. ἐπλανήθην ; (πλάνη); fr. Aeschyl. and Hdt. down; Sept. for APN; to cause to stray, to lead astray, lead aside from the right way ; a. prop.; in pass., Sept. chiefly for NA, fo go astray, wander, roam about, (first so in Hom. 1]. 23, 321): Mt. xviii. 12sq-; 1 Pet. ii. 25 (fr. Is. liii. 6, cf. Ex. xxiii. 4 ; Ps. exviii. (exix.) 176); Heb. xi. 38. b. metaph. to lead away from the truth, to lead into error, to deceive: twa, Mt. xxiv. 4, 5, 11, 24; Mk. xiii. 5,6; Jn. vii. 12; 1Jn. ii. 26; iii. 7; 2 Tim. iii. 13"; Rev. ii. 20GLT TrWH; xii. 93 xiii. 14; xix. 20; xx. 8, 8, 10; ἑαυτόν, 1 Jn. 1. 8; pass. to be led into error, [R.V. be led astray]: Lk. xxi. 8; Jn. vii. 47; Rev. ii. 20 Rec.; to err, Mt. xxii. 29; ΜΚ. xii. 24, 27; μὴ πλανᾶσθε, 1 Co. vi. 9; xv. 33; Gal. vi. 7; Jas. 1. 16; esp. through ignorance…
Read the full entry →πλανάω. For the metaph. use of πλανάω, ‘lead astray,” ‘‘deceive,” cf. P Par 4728 (B.c. 152-1) (= ΡΖ i. p. 332,
πλανάω (planaō) — to lead astray.
πλᾰν-άω,
future -ήσω [LXX]:—passive and middle, future -ήσομαι [Refs 5th c.BC+]: aorist ἐπλανήθην [Refs 5th c.BC+]: perfect πεπλάνημαι [Refs 5th c.BC+]: (πλάνη):—Prose verb, ={πλάζω} (used once in [Refs 8th c.BC+], cause to wander, [Refs 5th c.BC+]
2. lead from the subject, in talking, [Refs 4th c.BC+]
3. lead astray, mislead, deceive, ἢ γνώμη πλαν; [NT+5th c.BC+]; πλανῶν τὴν ἔξοδον, of the Labyrinth, [Refs 2nd c.AD+]
II. passive, wander, stray, ἵπποι πλανόωνται ἀνὰ δρόμον [Refs 8th c.BC+]; of the planets, [Refs 5th c.BC+]; of reports, travel abroad, πολλὰ.. ἐμπόρων ἔπη φιλεῖ π. [Refs 5th c.BC+]
πλανάω
planao
from 4106; to (properly, cause to) roam (from safety, truth, or
virtue):--go astray, deceive, err, seduce, wander, be out of the way.
see GREEK for 4106
πλανάω
v.
I lead astray, deceive
πλανάω planaō 39x
to lead astray, cause to wander; pass. to go astray, wander about, stray, Mt. 18:12, 13; 1 Pet. 2:25; met. to mislead, deceive, Mt. 24:4, 5, 11, 24; pass. to be deceived, err, mistake, Mt. 22:29; to seduce, delude, Jn. 7:12; pass. to be seduced or wander from the path of virtue, to sin, transgress, Tit. 3:3; Heb. 5:2; Jas. 5:19
πλανάω πλάνη like πλάζω, to make to wander, lead wandering about, Hdt., Aesch.:— to lead from the subject, in talking, Dem.
to lead astray, mislead, deceive, Soph., Plat.
Pass. to wander, roam about, stray, Il., Aesch.; c. acc. loci, to wander over, Lat. oberrare, Eur.; but c. acc. cogn., πολλοὺς ἑλιγμοὺς πλανᾶσθαι to wander about as in a labyrinth, Xen.:— of reports, to wander abroad, Soph.
to wander in speaking, digress, Hdt.
c. gen., πλαναθεὶς καιροῦ having missed one's opportunity, Pind.
to do a thing irregularly or at random, Hdt.; ἐνύπνια τὰ ἐς ἀνθρώπους πεπλανημένα that have visited them irregularly, id. Hdt.
to wander in mind, to be at a loss, id. Hdt., Aesch.
Verb-PPM-2P — Verb · present · passive · imperative · second person · pluralpresent passive imperative — an action in progress.
V-PPM-2P Part of Speech: Verb Tense: Present Voice: Passive Mood: iMperative Person: second Number: Plural
40 occurrences in the New Testament, rendered 30 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 39 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 71 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„ἐπικατάρατος μέντοι καὶ ὁ πλανῶν τυφλὸν ἐν ὁδῷ“ (Deut.
ὁμοίως καὶ περὶ βοσκημάτων οἷς ἂν ἐντύχῃ τις κατʼ ἐρημίαν πλανωμένοις, μὴ εὑρεθέντος τοῦ κυρίου παραχρῆμα παρʼ αὑτῷ φυλαττέτω μαρτυράμενος τὸν θεὸν μὴ νοσφίζεσθαι ἀλλότρια.
Ἔτι δὲ καὶ περὶ τοῦ ναοῦ ἐρῶ ὑμῖν, ὡς πλανώμενοι οἱ ταλαίπωροι εἰς τὴν οἰκοδομὴν ἤλπισαν, καὶ οὐκ ἐπὶ τὸν θεὸν αὐτῶν τὸν ποιήσαντα αὐτούς, ὡς ὄντα οἶκον θεοῦ.
με πώποτε ἐν τῇ Τρικομίαι ὑπὸ τῆς αἰσχύνης, εἰ καὶ αὑτοὺς δεδώκαμεν καὶ ἀποπεπτώκαμεν πλανώμενοι ὑπὸ τῶν θεῶν καὶ πιστεύοντες τὰ ἐνύπνια. εὐτύχει.
χρηματικὴν πείσονται ζημίαν, τὸν τοῦ θεῶν ἐμφανεστάτου Αὐτοκράτορος Καίσαρος Νέρουα Τραιανοῦ Σεβαστοῦ Γερμανικοῦ Δακικοῦ πλανῶντες ἔλεον. οὐδεμίαν οἱ τοῖς βιβλίοις ἐμφερόμενοι παραίτησιν ἕξουσιν ὑπερτίθεσθαι βουλόμενοι, πάλαι τοῦ…
ς· καὶ οὐδὲν αὐτῶν ἠνέχθη μοι εἰς πρόσωπον οὐχ … ε ἢ διὰ τῶν πλανώντων. τοῦτο δὲ μάλιστα … κ … σμου … ει ἐν οἷς καὶ ὤφειλεν τὴν
φθείρω (phtheiro) means to destroy, corrupt, or spoil. It is used in various contexts, including moral corruption and physical destruction, as seen in 1 Corinthians 3:17 and 2 Corinthians 7:2. The word is built from roots suggesting decay or ruin. Lexicons note its use in both literal and metaphorical senses, but there is no significant disagreement among them.
φθείρω
[in LXX chiefly for שׁחת hi., pi., also for חבל, etc. ;]
to destroy, corrupt, spoil (on the varied usage and distinctive meaning of the word, v. Mayor on II Pe, App., 175 ff.): c. acc., I Co 3:17 15:23, II Co 7:2; seq. ἀπό, II Co 11:3; ἐν, II Pe 2:12, Ju 10, Re 19:2; κατά, Eph 4:22 (cf. δια-, κατα-φθείρω).†
φθείρω; fut. φθερῶ; 1 aor. ἔφθειρα; Pass., pres. φθείροpat; 2 aor. ἐφθάρην ; 2 fut. φθαρήσομαι ; (akin to Germ. verderben); Sept. for nnw; [fr. Hom. down]; to corrupt, to destroy: prop. τὸν ναὸν rod θεοῦ (in the opinion o the Jews the temple was corrupted, or ‘destroyed’, when any one defiled or in the slightest degree damaged anything in it, or if its guardians neglected their duties ; cf. Deyling, Observy. sacrae, vol. ii. p. 505 sqq.), drop= ping the fig., to lead away a Christian church from that state of knowledge and holiness in which it ought to abide, 1 Co. iii. 17°; τινά, to punish with death, 1 Co. iii. 17°; i. q. to bring to want or beggary (ef. our ruin [A. V. corrupt]), 2 Co. vii. 2; pass. to be destroyed, to perish: ἔν τινι, by a thing, Jude 10; ἐν with a dat. denot ing the condition, ἐν τῇ φθορᾷ αὐτῶν, 2 Pet. ii. 12 LT Tr WH. ἴῃ an ethical sense, ‘o corrupt, deprave…
Read the full entry →φθείρω. For the metaph. sense ‘‘ corrupt, cs injure,’’ as in 1 Cor 317, al., we may point to the common clause in marriagecontracts forbidding the wife φθείρειν τὸν κοινὸν οἶκον (P Tebt I. 1047 (B.c. 92), BGU IV. 10507? (time of Augustus), P Oxy III. 4974 (early ii/A.p.), a/.): cf. r Cor 317: A literal sense is seen in certain nursing contracts, where provision is made against the nurse’s ‘‘spoiling” her milk, e.g. BGU IV. 1058°° (B.c. 13) μὴ φθίρουσαν τὸ γάλα. In P Strass I. 241° (A.p. 118) the pass. ἐφθάρη[σ]α(ν) is used of the destruction of cattle. Cf. also P Cairo Zen I. 590377 (B.C. 258-7) where a man is described as ἐν ᾿Αλεξανδρείαι φθειρόμενος, ‘‘ in Alexandria wasting his time.
φθείρω (phtheirō) — to destroy.
φθείρω,
Aeolic dialect φθέρρω Hdn.Gr. 2.303, +others; [Refs 4th c.AD+] φθήρω [Refs 4th c.BC+]imperfect φθείρεσκε [Refs 5th c.BC+]: future φθερῶ [Refs 5th c.BC+]; Ionic dialect φθερέω (δια-) [Refs 5th c.BC+]; Epic dialect φθέρσω (δια-) [Refs 8th c.BC+]: aorist 1 ἔφθειρα [Refs 5th c.BC+]: perfect ἔφθαρκα [Refs 5th c.BC+] participle ἐφθορκώς [Refs 4th c.BC+] —middle, future φθεροῦμαι (in passive sense) [Refs 5th c.BC+]; Ionic dialect φθερέομαι (δια-) [Refs 5th c.BC+]; later φθαροῦμαι [Refs 2nd c.AD+]:— passive, future φθᾰρήσομαι [Refs 5th c.BC+], Doric dialect -ησοῦμαι[Refs 5th c.BC+]aorist ἐφθάρην [ᾰ] [Refs 5th c.BC+]; poetry 3rd.pers. plural ἔφθαρεν [Refs 5th c.BC+]: also participle κατα-φθερείς [Refs 5th c.BC+]: perfect ἔφθαρμαι [Refs 5th c.BC+], 3rd.pers. plural ἐφθάραται [Refs 5th c.BC+]; infinitive ἐφθάρθαι [Refs 4th c.BC+], Aeolic…
Read the full entry →φθείρω
phtheiro
probably strengthened from phthio (to pine or waste); properly, to
shrivel or wither, i.e. to spoil (by any process) or (generally) to
ruin (especially figuratively, by moral influences, to
deprave):--corrupt (self), defile, destroy.
φθείρω
v.
I corrupt, spoil, destroy
φθείρω phtheirō 9x
to spoil, ruin, 1 Cor. 3:17; 2 Cor. 7:2; to corrupt, morally deprave, 1 Cor. 15:33; 2 Cor. 11:3
φθείρω Root ΦΘΕΡ, ΦΘΑΡ fut mid in passive sense to ruin, waste, spoil, destroy, Lat. perdere, Od., Hdt., etc.:—Pass. to go to ruin, perish, Trag., etc.
Pass., (.] φθείρεσθε (as a curse) may ye perish! ruin seize ye! Il.; φθείρου plague take thee! away with thee! Lat. abi in malam rem! Ar.; so, εἰ μὴ φθερεῖ if thou depart not . . , Eur.; c. gen., φθείρεσθε τῆσδε off from her! i. e. unhand her, let her go, id. Eur.; φθείρεσθαι πρός . . to run headlong to . . , Dem.
to have suffered loss from shipwreck, Eur.
of women, χερσοὺς φθαρῆναι to pine away in barrenness, Soph.
Verb-PAI-3P — Verb · present · active · indicative · third person · pluralpresent active indicative — an action in progress.
V-PAI-3P Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Plural
9 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 9 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 17 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
συλῶσιν, ἁρπάζουσιν, ἀνδραποδίζονται, λεηλατοῦσι, πορθοῦσιν, ὑβρίζουσιν, αἰκίζονται, φθείρουσιν, αἰσχύνουσι, δολοφονοῦσιν, ἄντικρυς, ἢν ὦσι δυνατώτεροι, κτείνουσι.
θεασάμενος δʼ αὐτὴν Συχέμμης ὁ Ἐμμώρου τοῦ βασιλέως υἱὸς φθείρει διʼ ἁρπαγῆς καὶ διατεθεὶς ἐρωτικῶς ἱκετεύει τὸν πατέρα λαβεῖν αὐτῷ πρὸς γάμον τὴν κόρην.
The Greek word ἦθος (*ēthos*) refers to a customary place or moral habits, derived from the related word ἔθος (*ethos*). It encompasses meanings related to character, disposition, and manners, often appearing in plural form to denote morals. In the New Testament, it is notably used in 1 Corinthians 15:33, where it reflects on the influence of character on behavior.
** ἦθος, -εος (-ους), τό,
[in LXX: Si, prol.:27 20:26(25), IV Mac 1:29 2:7, 21 5:24 13:27*;]
1, a haunt, abode.
= ἔθος, custom, manner: pl., I Co 15:33.†
ἦθος, -εος (-ovs), τό, (akin to ἔθος, prob. fr. EQ, whence ἧμαι, ἕζω, [ef. Vanitek p. 379]); a abode, dwelling-place, haunt, customary state, (Hom., Hes., Hadt., al). 2. custom, usage, (cf. Germ. Sitzen, Sitte); plur. τὰ ἤθη morals, character, (Lat. mores): 1 Co. xv. 33 fr. Menander; ef. Menand. fragm. ed. Meineke p- 75. (Sir. xx. 26 (25); 4 Mace. 1 CHIE, 1| 7. PIE) ys ἥκω; impf. ἧκον (Acts xxviii. 23, where LT Tr WI ANOov); fut. ἥξω; 1 aor. ἧξα (LK. xiii. 35 RG; Rey. ii. ; iii. 9 Rec.) ; pf. ἧκα (often in Sept., as Gen. xlii. 7, 9; xlv.16; [xlvii. 4]; Josh. ix. 12 (7); Job xvi. 22, etc.; in the N. T. once, Mk. viii. 3 R" LT Tr txt., see WH. App. p. 169; the older and more elegant writ. [Aeschyl., Hdt., Thue., al.] use only the pres. impf. and fut.; ef. Lob. ad Phryn. p. 743 sq.; Bttm. Ausf. Spr. ii. 205; [Veitch s. v.]; W- 87 (83); [B. 59 (51)]); Sept. for ΜῈ: to have come, have…
Read the full entry →ἦθος. For this word, which in the NT is found only in a quotation (1 Cor 153%), generally believed to be taken from Menander, but assigned to Euripides in the new anthology P Hib I. 7% (c. B.c. 250-210), we may compare BGU I. 24814 (ii/A.D.) ἐπιθυμεῖν τῶν ἠθῶν σου ἀπολαῦσαι, P Hamb I. 375 (ii/a.D.) ἀναγκαῖον γάρ ἐστι μνημίσκεσθαι (/. μιμνήσκεσθαι) τῆς καλοκαγαθίας σου καὶ τοῦ ἤθους σου τοῦ ἀληθινοῦς (1. - οὔ) φιλοσόφου, P Giss I. 6γ5 (ii/a.p.) δι ἧς (sc. ἐπιστολῆς) τὰ πρέποντά σου τῇ ἀξίᾳ καὶ [τῷ] ἤθει ἁρμόtovta δηλοῖς, P Oxy III. 642 (ii/A.D.) ἡμεῖς y(d)v ἀπολαύσωμεν τῷ χρηστῷ ὑμῶν ἤθει, 26. VI. 963 (ii/iil_ A.D.) οὐκ ἀλλότριοίν yap] τοῦ ἤθους ποιεῖς, φιλτάτη μῆτερ, σ]πουδάζουσα.. ., and from the inscrr. Jichel 545° (ii/B.c.) τό τε ἦθος κοσμιότητι Kal εὐσ[χη]μοσύνῃ, Magn 1648 (i/ii A.D.) ἤθει καὶ ἀγωγῇ κόσμιον. See also Aristeas 290 ἦθος χρηστὸν καὶ παιδείας κεκοινωνηκὸς δυνατὸν ἄρχειν…
Read the full entry →ἦθος (ēthos) — moral.
ἦθος, εος, τό
(compare ἔθος), an accustomed place: hence, in plural, haunts or abodes of animals, μετά τ᾽ ἤθεα καὶ νομὸν ἵππων [Refs 8th c.BC+]; of lions, [Refs 5th c.BC+]; of fish, [Refs 2nd c.AD+]; of the abodes of men, [Refs 8th c.BC+]; ἔλεγον ἐξ ἠθέων τὸν ἥλιον ἀνατεῖλαι away from his accustomed place, [Refs 5th c.BC+]; of plants, [Refs 4th c.AD+]: metaphorically, with play on signification [Refs 5th c.BC+]
II. custom, usage: in plural, manners, customs, [Refs 8th c.BC+]; ἐθρέψω Ξέρξην ἐν τοῖς αὐτοῖς ἤ[Refs 5th c.BC+]
II.2. disposition, character, ἐπίκλοπον ἦθος [Refs 8th c.BC+]; ἀκίχητα ἤ., of Zeus, [Refs 5th c.BC+]; ὦ μιαρὸν ἦ. [Refs]; τὸ τῆς πόλεως ἦ. [Refs 5th c.BC+]; βελτίων τῆς πόλεως τὸ ἦ. [Refs 4th c.BC+]; especially moral character…
ἦθος
ethos
a strengthened form of 1485; usage, i.e. (plural) moral
habits:--manners.
see GREEK for 1485
ἦθος, ους, τό
n.n.
habit, manner, custom, morals
ἦθος ēthos 1x
pr. a place of customary resort; hence, a settled habit of mind and manners, 1 Cor. 15:33*
ἦθος ἦθος, εος, lengthd. form of ἔθος, an accustomed place: in pl. the haunts or abodes of animals, Hom., Hdt.
custom, usage, Hes., Hdt.
of man, his disposition, character, Lat. ingenium, mores, Hes., attic; ὦ μιαρὸν ἦθος, addressed to a person, Soph.
in pl., generally, of manners, like Lat. mores, Hes., Hdt., Thuc. rare collat. form of ἠθέω.
Noun-APN — Noun · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
N-APN Part of Speech: Noun Case: Accusative Number: Plural Gender: Neuter
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
οὐχ ὁρᾷς ὅτι Μωυσῆς τοὺς ἐν Αἰγύπτῳ τῷ σώματι σοφιστάς, οὓς φαρμακέας ὀνομάζει, παραιτεῖται — σοφισμάτων γὰρ τέχναις καὶ ἀπάταις ἤθη χρηστὰ τρόπον τινὰ φαρμακεύεται καὶ διαφθείρεται — φάσκων μὴ εἶναι „εὔλογος“ (Exod.
Ἦν δέ τις ἐκ τῆς Βενιαμίτιδος φυλῆς ἀνὴρ εὖ γεγονὼς καὶ ἀγαθὸς τὸ ἦθος, Κεὶς ὄνομα·
καὶ τὸ μεγαλοπρεπὲς τῆς φιλοξενίας ὑμῶν ἦθος οὐκ ἐκήρυξεν;
τοῖς ὀρφανοῖς ἀνε … … … … ς κληρονόμος ων … … ηθος σῴζων φιλοστοργ … … τὰ εἰρημένα καὶ φησιν … … βούλεται αὐτοὺς περιειλ
τῶν … ον τρόπον καὶ αἱ λοιπαί vestiges … νηυμε … τοῦτο … τῆς ηθη … ν πάσας … των ὁ καὶ νῦν ὑπὸ μι… καὶ τὰς λοιπὰς αὐτοῦ
τῶι παραδείσῳ … λείψανον τῆς χέρσου ὃ διὰ … τοῦ ὑποδοχείου πηλοῦ γεναμένου … ηθη … τότε παρὼν ἀπεργασαμένου καὶ ἀπηρτισμένου αὐτοῦ ἀμεριμνῶ … ον ὅπως ἐπαναγκάσῃς τὸν μι
The Greek word χρηστός (i.e., *chrestos*) is built from the verb χράομαι and conveys meanings related to being useful, good, or kind. It applies to things that are pleasant or serviceable, as well as to people who are gracious or virtuous. In the New Testament, it appears in contexts emphasizing kindness and moral goodness, such as in Ephesians 4:32 and Romans 2:4.
χρηστός, -ή, -όν
(< χράομαι),
[in LXX chiefly for טוֹב (freq. of God: Ps 24 (25):8, al.), also for יָקָר (Ez 27:22 28:13), יָשָׁר (Pr 2:21 א A) ;]
serviceable, good;
of things, good, pleasant: of food (as often in cl.), οἶνος, Lk 5:39; ζυγός, Mt 11:30 (EV, easy); in ethical sense, ἤθη, I Co 15:33;
χρηστός, -7, -dv, (χράομαι), fr. Hdt. down, Sept. for 370; 1. prop. fit for use, useful; virtuous, good: ἤθη χρηστά, 1 Co. xv. 33 ([Treg. χρῆστα (but ef. B. 11)], see ἦθος, 3). 2. manageable, i. 6. mild, pleasant, (opp. to harsh, hard, sharp, bitter): of things, χρηστότερος οἶνος, pleasanter, Lk. v. 39 [here TTr txt. χρηστός ; so WII in br.] (of wine also in Plut. mor. p. 240 d. [i.e. Lacaen. apophtheg. (Gorg. 2); p. 1073 a. (i. e. de com. notit. 28)]; of food and drink, Plat. de rep. 4 p. 438 a.; σῦκα, Sept. Jer. xxiv. 8, 5); 6 ζυγός (opp. to burdensome), Mt. xi. 30 [A. V. easy]; of persons, kind, benevolent: of God, 1 Pet. ii. 8 ΓΑ. V. gracious] fr. Ps. xxxiii. (xxxiv.) χρηστότης 9; τὸ χρηστὸν τοῦ θεοῦ i. η. ἡ χρηστότης [W. § 34, 2], Ro. ii. 4; of men, εἴς τινα towards one, Eph. iv. 32; ἐπί τινα, Lk. vi. 35 [here of God; in both pass. A. V.…
Read the full entry →χρηστός, **virtuous,’” excellent,” as in 1 Cor 1538, is well illustrated by P Oxy III. 642 (ii/A.D.) ἀπολαύσωμεν τῷ χρηστῷ ὑμῶν ἤθει, 72. XIV. 1663" (ii/iii A.D.) διὰ τὸ ἦθος τὸ χρηστόν, ‘on account of his excellent character,”’ and 26. VII. 10701° (iii/a.D.), a pompous letter from a man to his wife in which he speaks of τῶν χρηστῶν ἐλπίδων τῶν ἐν ἀνθρώποισι νε[[σ]]νομισμένων, ‘‘the good hopes that are held by mankind”’ (Ed.). See also the citation from the Avircius inscr. σοῦ, πατρίς. The thought of ‘‘gracious,’”’ as in Lk 6535, appears in P Leid W*-?5 (ii/iii A.D.) (=I. p. 103) κλῦτί μοι (Δ κλῦθί μοι), ὃ χρηστὸς ἐν βαζάνοις (/. Bac-), βοήθησον ἐν ἀνάγκαις, and in such ἃ προσκύνημα as Predsigke 1581 ᾿Ανδρόμαχος.. ἀφίκετο πρὸς ᾿Αμενώθην χρηστὸν θεὸν... Kal ὁ θεὸς αὐτῶι ἐβοήθησε. Note also the common use of the adj. as ἃ descriptive epithet in sepulchral inscrr., e.g. Prezsighke 94 dupe…
Read the full entry →χρηστός (chrēstos) — good/kind.
χρηστός, ή, όν,
(χράομαι) of things, like{χρήσιμος}, useful, good of its kind, serviceable, [τόξα] χρηστὰ οὐδέν [Refs 5th c.BC+]; [γῆ] [Refs 5th c.BC+]; οἰκία, opposed to μοχθηρά, [Refs 5th c.BC+]; ἡ χ. μέλιττα, opposed to οἱ κηφῆνες, [Refs 4th c.BC+]: frequently of wholesome food, μελίτωμα [Refs]; ποτόν, σῖτος, [Refs 5th c.BC+]: with genitive, for a thing, νεύρων for the sinews, [Refs 4th c.BC+] (but pleasant to taste, nice, [Refs 5th c.BC+]; of victims and omens, auspicious, ἱρά, σφάγια, [Refs 5th c.BC+]; τελευτὴ χ. a happy end or issue, [Refs]: plural, τὰ χ., as substantive, benefits, kindnesses, [Refs]; χρηστόν τι συμβουλεύειν, χρηστὰ ἐπιτηδεύειν, [Refs 5th c.BC+]; χρηστὰ λέγειν, πράττειν, etc., [Refs 4th c.BC+] also, happy event, ἐκτελοῖτο δὴ τὰ χ. [Refs 4th c.BC+]; prosperity, success, τὰ χ. δ᾽ αὔθ᾽ ἕκαστ᾽ ἔχει φίλους [Refs 5th…
Read the full entry →χρηστός
chrestos
from 5530; employed, i.e. (by implication) useful (in manner or
morals):--better, easy, good(-ness), gracious, kind.
see GREEK for 5530
χρηστός, ή, όν
Adj
useful, gentle, pleasant, kind
χρηστός chrēstos 7x
useful, profitable; good, agreeable, Lk. 5:39; easy, as a yoke, Mt. 11:30; gentle, benign, kind, obliging, gracious, Lk. 6:35; Eph. 4:32; Rom. 2:4; 1 Pet. 2:3; good in character, disposition, etc., virtuous, 1 Cor. 15:33*
χρηστός χρηστός, ή, όν verb. adj. of χράομαι like χρήσιμος useful, good of its kind, serviceable, τινι Hdt., Eur.; of victims and omens, boding good, auspicious, Hdt.; τελευτὴ χρηστή a happy end or issue, id. Hdt.:— τὰ χρηστά, as Subst., good services, benefits, kindnesses, id. Hdt.; χρηστὰ συμβουλεύειν Ar.
in moral sense, good, opp. to μοχθηρός, Plat.; τὸ χρηστόν, opp. to τὸ αἰσχρόν, Soph.
of men, good, a good man and true; generally, good, honest, worthy, trusty, Hdt., Soph., etc.;—also like χρήσιμος, of good citizens, useful, deserving, Ar., Thuc., etc.
οἱ χρηστοί, like οἱ ἀγαθοί, Lat. optimates, Xen.
of the gods, kind, propitious, Hdt.
good, mild, kind, kindly, NTest.:—in bad sense, simple, silly, like εὐήθης, Ar., Plat.; ὦ χρηστέ Dem.
Adj-APN — Adjective · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
A-APN Part of Speech: Adjective Case: Accusative Number: Plural Gender: Neuter
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
7 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 7 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 20 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὐκ ἂν δὲ ἔφθασεν, εἰ μὴ ὁ καλῶν χρηστὸς ἦν.
ὡς ὅσα καὶ μέτριος ἐδόκει πρότερον διὰ τὸν ἐκ σοῦ φόβον ἠρέμει καὶ οὐχὶ φύσει χρηστὸς ἦν.
γέγραπται γάρ: Χρηστοὶ ἔσονται οἰκήτορες γῆς, ἄκακοι δὲ ὑπολειφθήσονται ἐπ αὐτῆς: οἱ δὲ παρανομοῦντες ἐξολεθρευθήσονται ἀπ̓ αὐτῆς.
πάντας. ἐὰν δέ σοι ἐμπέσῃ ὀψαρίδιν σιναπηρόν, ἀγόρασον καὶ ταρίχευσον ἡμῖν ἐάν τι ποιῇς χρηστόν, περιποίησον εἰς οἶκον ἀδελφῶν. τὰ δʼ ἄλλα ἔρρωσο. ἔτους ιγ Τιβερίου Καίσαρος Σεβαστοῦ, Ἐπεὶφ
ἡμῶν Αὐρηλιανοῦ Σεβαστοῦ τύχην παρέξειν ἡμερησίως ἐν ᾧ ἔχω ἐργαστηρίῳ ἐπὶ τῆς ἀγορᾶς ἔλαιον χρηστὸν πρὸς διάπρασιν καὶ ὑπηρεσίαν τῆς πόλεως εἰς τὸ μηδεμίαν ἐνέδραν ἐπακολουθεῖν, ἢ ἔνοχος εἴην
χαίρειν. προσειπεῖν σε ἀναγκαῖον τὸν τῆς τῶν Ἑλλήνων σοφίας προστάτην καὶ ἡμῖν ἡδὺν καὶ χρηστόν· θεῶν δὲ ἔργον παρασχέσθαι τὰς ἀφορμάς. ηὐτύχηται γοῦν μοι τὸ τυχεῖν τοῦ ἀρίστου τῶν
The Greek word ὁμιλία (i.e., *homilia*) derives from ὅμιλος and encompasses meanings related to companionship, intercourse, and conversation. It appears in the New Testament in 1 Corinthians 15:33, where it refers to the corrupting influence of bad company. The entries indicate that it can also imply sexual intercourse and instruction, with some lexicons noting its later use as a term for a sermon.
ὁμιλία, -ας, ἡ
(< ὅμιλος),
[in LXX: Ex 21:10 (עֹנָה), al.;]
company, association: I Co 15:33.†
ὁμιλία, -as, ἡ» (ὅμιλος), companionship, intercourse, communion: 1 Co. xv. 83, on which see ἦθος. (Trage., Arstph., Xen., Plat., and sqq.)
ὁμιλία occurs in the NT only in Paul’s citation (1 Cor 1538) from Menander’s 7hazs (Fragm. p. 62, No. 218): φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί: cf. Euripides Aragm. 1013 (Nauck). ‘OptAta may mean either ‘‘conversation” (Vg colloguia) or ‘‘companionship” (Beza commercéa), and the latter is obviously the leading idea here: cf. P Oxy III. 4718 (ii/a.d.) σύνβολα δεικνύντα τῆς πρὸς τοῦτον ὁμειλίας, ἐς showing signs of his intercourse (772. malam partem) with him,” and Xen. A/em. i. 2. 20 ὁμιλία τῶν χρηστῶν. ΜΟΥ ‘conversation,’ ‘‘speech,” ‘‘gossip”: μίλημα, ” “proclamation.
ὁμιλία (homilia) — association.
ὁμῑλ-ία,
Ionic dialect -ιη, ἡ, intercourse, company, ἔσθ᾽ ὁμιλίας κακῆς κάκιον οὐδέν [Refs 4th c.BC+]; ὁ. τινός communion or intercourse with one, [Refs 5th c.BC+]; τοὺς ἀξίους δὲ τῆς ἐμῆς ὁ. of my society, [Refs 5th c.BC+]; ὁ. χθονός intercourse with a country, [Refs 5th c.BC+]; ἔχειν ἐν θεοῖς ὁ. live among them, [Refs 5th c.BC+]; ἡ καθ᾽ ὑμᾶς αὐτοὺς πολιτεία καὶ ὁ. public and private life, [Refs 5th c.BC+]; ἐξ ὁμιλίας by persuasion, opposed to βίᾳ, [Refs 4th c.BC+]: also in plural, ἀνθρώπων κακῶν-ίαι [Refs 5th c.BC+]; Ἑλληνικαὶ ὁ. association with Greeks, [Refs 5th c.BC+]; αἱ.. συγγενεῖς ὁ. intercourse with kinsfolk, [Refs 5th c.BC+]
Read the full entry →ὁμιλία
homilia
from 3658; companionship ("homily"), i.e. (by implication)
intercourse:--communication.
see GREEK for 3658
ὁμιλία, ας, ἡ
n.f.
intercourse, companionship, conversation
ὁμιλία homilia 1x
intercourse, communication, converse, 1 Cor. 15:33*
ὁμιλία ὁμι_λία, ἡ, ὁμιλέω a being together, communion, intercourse, converse, company, Lat. commercium, Aesch., etc.:— ὁμ. τινός communion or intercourse with one, Hdt.; πρός τινα Soph., etc.; τοὺς ἀξίους δὲ τῆς ἐμῆς ὁμιλίας those who are worthy of my society, Ar.; ὁμ. χθονός intercourse with a country, Eur.; πολιτεία καὶ ὁμ. public and private life, Thuc.:—also in pl., Ἑλληνικαὶ ὁμιλίαι association with Greeks, Hdt.; αἱ συγγενεῖς ὁμιλίαι intercourse with kinsfolk, Eur.
sexual intercourse, Hdt., Xen., etc.
instruction, Xen.:—later, a homily, sermon.
an association, company, Hdt., Aesch.:—in collect. sense, fellow-sojourners, Aesch.; ναὸς ὁμ. ship- mates, Soph.
Noun-NPF — Noun · nominative · plural · femininenominative — the one doing it — the subject.
Agrees with anything else marked plural feminine.
N-NPF Part of Speech: Noun Case: Nominative Number: Plural Gender: Feminine
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
γίνονται δὲ αἱ σφοδρόταται καὶ σύντονοι αἱ περὶ τὰς γυναῖκας ὁμιλίαι, δι’ ὧν γένεσις ἡ τοῦ ὁμοίου πέφυκεν ἀποτελεῖσθαι.
τοῦ θεοῦ δʼ εἰς τὸν κῆπον ἐλθόντος ὁ μὲν Ἄδαμος πρότερον εἰς ὁμιλίαν αὐτῷ φοιτῶν συνειδὼς αὑτῷ τὴν ἀδικίαν ὑπεχώρει, τὸν δὲ θεὸν ἐξένιζε τὸ πραττόμενον καὶ τὴν αἰτίαν ἐπυνθάνετο, διʼ ἣν πρότερον ἡδόμενος τῇ πρὸς αὐτὸν ὁμιλίᾳ νῦν φεύγει ταύτην καὶ…
κακός is an adjective meaning bad or evil, often used in moral contexts to describe wickedness or worthlessness. It contrasts with ἀγαθός (good) and καλός (beautiful). The New Testament employs it to refer to evil thoughts, actions, and people, appearing in verses like Matthew 21:41 and Romans 7:21. The lexicons highlight its use in both ethical and general senses, but do not show significant disagreement.
Taat which is morally evil may be contemplated on various sides and from various points of view; the several epithets which it will thus obtain bringing out the several aspects under which it will have presented itself to us. Kaxos and πονηρός occur together, Rev. xvi. 2; as «axia and πονηρία at I Cor. v. 8; the διαλογισμοὶ κακοί of St. Mark vii. 21 are διαλογισμοὶ πονηροί in the parallel passage of St. Matthew (xv. 19). The distinction between these will best be considered when we come to deal with πονηρός. Kaxos, the constant antithesis to ἀγαθός (Deut. eens 06¢) Ps; xxiii; 15; Rom. xii. 21; 2 Cor. v. 10; of. Plato, Rep. x. 608 e), and though not quite so frequently to καλός (Gen. xxiv. 50; xliv. 4; Heb. v. 14; Plutarch, Reg. et Imp. Apoph. Epam. 20), affirms of that which it 316 SYNONYMS OF THE NEW TESTAMENT. § τχχχιν. characterizes that qualities and conditions are wanting there…
Read the full entry →κακός, -ή, -όν,
[in LXX chiefly for רַע, רָעָח;]
in general, opp. to ἀγαθός, καλός, in various senses, bad, mean, base, worthless (cl.).
κακός, -ἤ, τόν, Sept. for 9, [fr. Hom. down], bad, [A.V. (almost uniformly) evil]; 1. univ. of a bad nature; not such as it ought to be. 2. [morally, i. e.] of a mode of thinking, feeling, acting; base, wrong, wicked: of persons, Mt. xxi. 41 [cf. W. 637 (592); also B. 143 (126)]; xxiv. 48; Phil. iii. 2; Rev.ii.2. διαλογισμοί, Mk. Vii. 21 ; ὁμιλίαι, 1 Co. xv. 88 ; ἐπιθυμία, Col. iii. 5 (Prov. xii. 12); ἔργα [better ἔργον], Ro. xiii. 3. neut. κακόν, τὸ κακόν, evil i. 6. what is contrary to law, either divine or human, wrong, crime: [Jn. xviii. 23]; Acts xxiii. 9; Ro. vii. 21; xiv. 20; xvi. 19; 1 Co. xiii.5; Heb. v. 14; 1 Pet. iii. 10 sq.; 3 Jn. 113 plur. [evil things]: Ro.i. 30; 1Co. x. 6; 1 Tim. vi. 10 [πάντα τὰ κακά all kinds of evil}; Jas. i. 13 [W. § 30, 4; B. § 132, 24]; κακὸν ποιεῖν, to do, commit evil: Mt. xxvii. 23; Mk. xv. 14; Lk. xxiii. 22; 2 Co. xiii. 7; 1 Pet. ili. 12; τὸ…
Read the full entry →κακός. This familiar adj. is by no means so common in our sources as we might have expected, but the following may serve as exx. of its varied uses—PSI IV. 3404 (B.c. 257-6) ἐστὶ δέ σοι πάντων μὲν τῶν κακῶν αἴτιος Μητρόδωρος, P Oxy IIT. 532”? (ii/A.D.) οὐκ ἀνέμεινας ὑπὸ κακοῦ συνειδότος κατεχόμενος, ‘you would not stay, being oppressed by an evil conscience” (Edd.), 26. 488*° (ii/iii A.D.) κακῆς παραγραφῆς, ‘‘a false entry,” 26. VII. 10607 (a Gnostic amulet— vi/A.D.) ἀπάλλαξον τὸν οἶκον τοῦτον ἀπὸ παντὸς κακοῦ ἑρπετοῦ --καὶ -- πράγματος, ‘free this house from every evil reptile and thing,’’ and, by way of contrast, the imprecatory tablet Meche? 1322 A ᾿Ανδροκλείδη καταδῶ καὶ τὴν γλῶτ(τ)αν τὴν κακὴν καὶ τὸν θυμὸν τὸν κακὸν καὶ τὴν ψυχὴν τὴν κακὴν καὶ τὸ ἐργαστήριον καταδῶ καὶ τοὺς παῖδας. For the neut. τὸ κακόν cf. P Amh 11. 7731 (Α.Ὁ. 139) Αρπα[γάθην τὸ]ν κράτιστον τοῦ κακοῦ καὶ…
Read the full entry →κακός (kakos) — evil/harm: evil.
κᾰκός, ή, όν,
__A bad:
__A.I of persons,
__A.I.1 of appearance, ugly, εἶδος μὲν ἔην κακός [Refs 8th c.BC+]
__A.I.2 of birth, ill-born, mean, γένος ἐστὲ διοτρεφέων βασιλήων.., ἐπεὶ οὔ κε κακοὶ τοιούσδε τέκοιεν [Refs 8th c.BC+]
__A.I.3 of courage, craven, base, [Refs 8th c.BC+]; Ἕκτωρ σε κ. καὶ ἀνάλκιδα φήσει [Refs 8th c.BC+]; οὐδαμῶν κακίονες[Refs 5th c.BC+]
__A.I.4 bad of his kind, i. e. worthless, sorry, unskilled, ἡνίοχοι [Refs 8th c.BC+]; [τοξότης] ἢ κ. ἢ ἀγαθός[Refs 8th c.BC+]; κ. ἀλήτης a bad beggar,[Refs 4th c.BC+]; κυβερνήτης, ναύτης, [Refs 5th c.BC+] I am not bad in all things, [Refs 8th c.BC+]: with infinitive, κ. μανθάνειν [Refs]; [νῆσος] φυτεύεσθαι κακή [Refs]; compare…
κακός
kakos
apparently a primary word; worthless (intrinsically, such; whereas
4190 properly refers to effects), i.e. (subjectively) depraved, or
(objectively) injurious:--bad, evil, harm, ill, noisome, wicked.
see GREEK for 4190
κακός, ή, όν
Adj
bad, evil
κακός kakos 50x
bad, of a bad quality or disposition, worthless, corrupt, depraved, Mt. 21:41; 24:48; Mk. 7:21; wicked, criminal, morally bad; τὸ κακόν, evil, wickedness, crime, Mt. 27:23; Acts 23:9; deceitful, 1 Pet. 3:10; mischievous, harmful, destructive; τὸ κακόν, evil mischief, harm, injury, Tit. 1:12; afflictive; τὸ κακόν, evil, misery, affliction, suffering, Lk. 16;25
κακός κα^κός, ή, όν bad, Lat. malus:
of persons,
opp. to καλός, mean, ugly, Il.
opp. to ἀγαθός, ἐσθλός, ill-born, mean, ignoble, Hom., Soph.
craven, cowardly, base, Hom., Hdt., attic
bad of his kind, i. e. worthless, sorry, poor, κ. ἀλήτης a sorry beggar, Od.; κ. ἰατρός Aesch.; κ. ναύτης Eur.; πάντα κακός bad in all things, Od.; κακὸς γνώμην Soph.;— c. inf., κακὸς μανθάνειν bad at learning, id. Soph.
in moral sense, bad, evil, wicked, Od., attic
of death, disease, etc., bad, evil, baneful, Hom., attic; of omens, bad, unlucky, attic; of words, evil, abusive, Soph.; κ. ποιμήν, i. e. the storm, Aesch.
κακόν, and κακά, τά, as Subst. evil, ill, Od., Hdt., etc.; δυοῖν ἀποκρίνας κακοῖν having chosen the least of two evils, Soph.:— κακόν τι ἔρδειν or ῥέζειν τινά to do evil or ill to any one, Il.; κακὸν…
Adj-NPF — Adjective · nominative · plural · femininenominative — the one doing it — the subject.
Agrees with anything else marked plural feminine.
A-NPF Part of Speech: Adjective Case: Nominative Number: Plural Gender: Feminine
50 occurrences in the New Testament, rendered 10 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 50 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 207 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὗτοι γὰρ ζῷά τε εἶναι λέγονται καὶ ζῷα νοερά, μᾶλλον δὲ νοῦς αὐτὸς ἕκαστος, ὅλος δι’ ὅλων σπουδαῖος καὶ παντὸς ἀνεπίδεκτος κακοῦ·
ἐν τούτοις δʼ εἶναι καὶ τῆς ζωῆς τὸ φυτὸν καὶ ἄλλο τὸ τῆς φρονήσεως, ᾗ διεγινώσκετο τί εἴη τὸ ἀγαθὸν καὶ τί τὸ κακόν.
ἔτι δὲ καὶ περὶ Ἰὼβ οὕτως γέγραπται: Ἰὼβ δὲ ἦν δίκαιος καὶ ἄμεμπτος, ἀληθινός, θεοσεβής, ἀπεχόμενος ἀπὸ παντὸς κακοῦ.
Ἰωσήπου βουκόλοις ἡγούμενος βουκόλων ὥστε τοῖς βουκόλοις χόες κε 𐅵 … Ἀγαθῖνος Κακοῦ ὥστε Σωσίππῳ αὐλητῇ χόες ι ὧν χόες β γίνονται χόες ια … καὶ ὥστε
τρεισκαιδεκάτου ἔτους ἐν Τεβτύνι, τῶν μεμισθωμένων τοὺς μισθοὺς … γήσουσι. οἱ αὐτοὶ καθʼ ἑκάστους κακου μετρ … χωρηγήσει ὁ μισθωτὴς τοῖς μεμισθωμένοις σπέρματα πυροῦ μὲν ἀρταβῶν δέκα ἓξ καὶ
ὑμᾶς ὑγιαίνοντας. καὶ ἡμεῖς γὰρ πάντες ὑγιαίνομεν. καὶ περὶ τῆς Συρίας ἕως ἄρτι οὐδὲν κακόν. ἐρωτῶ σε ἐὰν ἀκούσῃς περὶ Θερμουθᾶτος πέμψον μοι φάσιν. ἐρωτῶ σε, οὐ πρᾶγμά ἐστιν,