Galatians 5:20 — Word Study
N1904εἰδωλολατρία, φαρμακεία, ἔχθραι, ἔρις, ζῆλος, θυμοί, ἐριθεῖαι, διχοστασίαι, αἱρέσεις,
BSAidolatry,eidōlolatreia [worship of false gods, spiritual adultery] sorcery,pharmakeia [use of magic, witchcraft] enmities,echthra [hostility, enmity] strife,eris [quarrel, strife] jealousy,zēlos [zeal, rivalry] outbursts of anger,thumos [intense anger, wrath] contentions,eritheia [selfish ambition, contentions] dissensions,dichostasia [dissensions, sects] factions,ahiresis [heresies, false teachings]
| Greek | English | Parsing |
|---|---|---|
| εἰδωλολατρία, | idolatry, | Noun, nominative, singular |
| φαρμακεία, | sorcery, | Noun, nominative, singular |
| ἔχθραι, | enmities, | Noun, nominative, plural |
| ἔρις, | strife, | Noun, nominative, plural |
| ζῆλος, | jealousy, | Noun, nominative, plural |
| θυμοί, | outbursts of anger, | Noun, nominative, plural |
| ἐριθεῖαι, | contentions, | Noun, nominative, plural |
| διχοστασίαι, | dissensions, | Noun, nominative, plural |
| αἱρέσεις, | factions, | Noun, nominative, plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | idolatry and sorcery; hatred, discord, jealousy, and rage; rivalries, divisions, factions, |
| KJV | Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, |
| ASV | idolatry, sorcery, enmities, strife, jealousies, wraths, factions, divisions, parties, |
| YLT | idolatry, witchcraft, hatred, strifes, emulations, wraths, rivalries, dissensions, sects, |
| WEB | idolatry, sorcery, hatred, strife, jealousies, outbursts of anger, rivalries, divisions, heresies, |
| BBE | Worship of images, use of strange powers, hates, fighting, desire for what another has, angry feelings, attempts to get the better of others, divisions, false teachings, |
Where they part company is φαρμακεία — see How Translations Differ.
The structure of the verse is a main clause followed by a list of noun phrases, each detailing specific acts of the flesh.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectεἰδωλολατρία
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
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 — Galatians 5:20
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 Acts of the Fleshgenerated
Galatians 5:20 is part of a list describing the acts of the flesh that are evident and sinful. Paul warns the Galatians that those who engage in such behaviors will not inherit the kingdom of God. This list serves as a stark reminder of the moral and spiritual challenges faced by believers, contrasting sharply with the fruit of the Spirit mentioned in the following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 22:18 | “Son of man, the house of Israel has become dross to Me. All of them are copper, tin, iron, and lead inside the furnace; they are but the dross of silver. |
| 2 | Deuteronomy 18:10 | Let no one be found among you who sacrifices his son or daughter in the fire, practices divination or conjury, interprets omens, practices sorcery, |
| 3 | 1 Samuel 15:23 | For rebellion is like the sin of divination, and arrogance is like the wickedness of idolatry. Because you have rejected the word of the LORD, He has rejected you as king.” |
| 4 | 1 Chronicles 10:13–14 | So Saul died for his unfaithfulness to the LORD, because he did not keep the word of the LORD and even consulted a medium for guidance, |
| 5 | 2 Chronicles 33:6 | He sacrificed his sons in the fire in the Valley of Hinnom. He practiced sorcery, divination, and witchcraft, and consulted mediums and spiritists. He did great evil in the sight of the LORD, provoking Him to anger. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — φαρμακεία, pharmakeiagenerated
The Greek word φαρμακεία (*pharmakeia*) means 'sorcery' and is derived from φαρμακεύω, which refers to administering drugs. It encompasses practices involving magic, witchcraft, and the use of potions or spells. In the New Testament, it appears in contexts where it is linked with idolatry and condemned as a work of the flesh.
This term implies a deeper spiritual issue, as engaging in sorcery often indicates a reliance on powers contrary to God. It is mentioned in Galatians 5:20 and Revelation 9:21, highlighting its serious nature in the eyes of the early church.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the word is rendered as sorcery, which aligns with the ASV and WEB. The KJV and YLT use witchcraft, indicating a slightly different nuance.
The translations agree on the presence of φαρμακεία in the list of sinful behaviors, but they differ in the choice of terms, with some opting for 'sorcery' while others prefer 'witchcraft'.
Sentence Structuregenerated
The verse consists of a series of noun phrases that list the acts of the flesh, with φανερὰ as the linking verb indicating that these actions are evident. Each noun phrase describes a specific sin, contributing to the overall understanding of the behaviors that are contrary to the Spirit.
The structure is straightforward, presenting a list that emphasizes the multiplicity of sinful actions. Each item in the list serves to illustrate the broader category of 'works of the flesh' that Paul is addressing.
Septuagint Backgroundgenerated
φαρμακεία does not have a direct equivalent in the Septuagint, but its roots in the use of drugs and magic can be traced to similar practices condemned in the Old Testament, such as in Deuteronomy 18:10, which warns against divination and sorcery.
The absence of φαρμακεία in the LXX suggests that the concept of sorcery as understood in the New Testament had developed in a context that included both Greek and Jewish influences.
In plain words — the whole versegenerated
Galatians 5:20 lists behaviors that are considered sinful and contrary to the teachings of the Spirit. Paul warns that those who practice these things will not inherit the kingdom of God. This serves as a reminder of the moral standards expected of believers.
Frequently Asked Questionsgenerated
Paul refers to practices involving magic or witchcraft, which are seen as sinful and contrary to faith in God, as highlighted in Revelation 9:21.
Paul lists these behaviors to warn the Galatians of the serious consequences of living according to the flesh, emphasizing the need for spiritual integrity.
The acts of the flesh are contrasted with the fruit of the Spirit, which represents the characteristics that should define a believer's life, as seen in the following verses.
Not inheriting the kingdom of God signifies a serious spiritual consequence for those who engage in these sinful behaviors, highlighting the importance of living in accordance with God's will.
Reflection Questionsgenerated
- What are some ways I can guard against the works of the flesh in my own life?
- How can I cultivate the fruit of the Spirit to counteract these negative behaviors?
- In what situations do I find it challenging to avoid acts like jealousy or strife?
- How can I support others in their struggle against these sinful behaviors?
The early church on this verse — how the Fathers read it
Early church Fathers referenced this verse to discuss the nature of idolatry and its implications for Christian living. Their insights shed light on the seriousness of the behaviors Paul lists.
And to the Gnostic false opinion is foreign, as the true belongs to him, and is allied with him. Wherefore the noble apostle calls one of the kinds of fornication, idolatry,Early Church Fathers on Galatians 5 →
On this point, however, we dwell no longer, since it is the same Paul who, in his Epistle to the Galatians, counts "heresies" among "the sins of the flesh," who also intimates to Titus,Early Church Fathers on Galatians 5 →
So that poisoning and sorcery might not appear to be condoned in the New Testament, they are included among the works of the flesh. This happens when people love and are loved through magical arts.Early Church Fathers on Galatians 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Galatians 5:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIdolatry,.... Which some understand of covetousness, which is so called; but rather it means the worshipping of other gods, or of graven images: witchcraft; any real or pretended league and
Read John Gill on Galatians 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, Confirming Galatians 5:18 by the contrariety between the works of the flesh and the fruit of the Spirit.
Read Robert Jamieson on Galatians 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIdolatry; either the worshipping of the creature for God, or the worshipping of God in and by the creature, as by images, &c. Witchcraft; the product of compacts with the devil; by virtue of which, the persons so contracting are assisted by the power of evil spirits to produce effects beside the ordinary course and order of nature, and for the most part mischievous to others. And not these gross crimes only are the fruits of the flesh, but also abiding hatred of our brethren in our hearts, enmities to others, as the word signifieth. The result of which are, variance; men’ s quarrellings and contendings one with another for little or no cause: emulations; people’ s endeavouring to hinder…
Read Matthew Poole on Galatians 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, Ver. 20. Idolatry] This is fitly set after those fleshly sins, as commonly accompanied with them, 1 Corinthians 10:7-8. Sir Walter Raleigh knew what he said, that were he to choose a religion for licentious liberty and lasciviousness, he would choose the Popish religion.
Read John Trapp on Galatians 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Idolatry.—When the Christian is warned against idolatry, it is not, of course, systematic idolatry that is meant, but that occasional compliance with idolatrous customs—taking part in the idol feasts, or eating of things offered to idols—which he might easily be led into by his intercourse with his heathen neighbours. Witchcraft.—Sorcery, or magic. It would seem that practices of this kind were especially common in Asia Minor. In Acts 19:19 we read that at Ephesus, “many of them which used curious arts brought their books together and burned them before all men;” and there is other evidence to the same effect. Variance.—Strife, or contention.Emulations.—Singular and plural are somewhat…
Read Charles John Ellicott on Galatians 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. Idolatry] Worshipping of idols; frequenting idol festivals; all the rites of Bacchus, Venus, Priapus, c., which were common among the Gentiles. Witchcraft] φαρμακεια, from φαρμακον, a drug or poison because in all spells and enchantments, whether true or false, drugs were employed. As a drug, φαρμακον, might either be the means of removing an evil, or inflicting one, etymologists have derived it from φερονακος, bringing ease, or φεροναχος, bringing pain. So spells and incantations were used sometimes for the restoration of the health; at others, for the destruction of an enemy. Sometimes, these φαρμακα were used to procure love; at other times, to produce hatred. Hatred] εχθραι.…
Read AdamClarke on Galatians 5 →CambridgeThe Cambridge Bible for Schools and Colleges19–23. St Paul supplies a test whereby men may ascertain whether they are under the curse of the law or heirs of the promise.First, the Apostle gives a list of the works of the flesh—not complete but comprehensive—the commission of which excludes men from the inheritance. They cannot plead the promise. It is not for such as they. They shall not inherit the Kingdom of God. Then follows, not an enumeration of the works of the Spirit, but a statement of its fruit. Vital Christianity is not a set of acts—a list of good deeds—it is a disposition of the heart—a character. If the tree is good, the fruit will be good; and by its effects ‘a lively faith may be as evidently known as a tree discerned…
Read Cambridge on Galatians 5 →Albert Barnes1798–1870Barnes' Notes on the BibleWitchcraft - Pretending to witchcraft. The apostle does not vouch for the actual existence of witchcraft; but he says that what was known as such was a proof of the corrupt nature of man, and was one of the fruits of it.
Read Albert Barnes on Galatians 5 →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
idolatry and sorcery; hatred, discord, jealousy, and rage; rivalries, divisions, factions,
idolatry, sorcery, hatred, strife, jealousies, outbursts of anger, rivalries, divisions, heresies,
idolatry and sorcery; hostilities, quarrels, jealousies, and rage; rivalries, divisions, factions,
idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions,
Tyndale line
Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,
idolatry, sorcery, enmities, strife, jealousies, wraths, factions, divisions, parties,
idolatry, sorcery, enmities, strife, jealousies, wraths, factions, divisions, heresies,
Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,
Idolatrie, witchcraft, hatred, debate, emulations, wrath, contentions, seditions, heresies,
Strictly literal
idolatry, sorcery, hatred, strifes, jealousies, angers, contentions, disputes, schools of opinion,
idolatry, witchcraft, hatred, strifes, emulations, wraths, rivalries, dissensions, sects,
idolatry, witchcraft, enmities, strife, jealousy, wraths, rivalries, dissensions, sects,
idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, rivalry, dissension, divisions,
From the Latin
Idolatry, witchcrafts, enmities, contentions, emulations, wraths, quarrels, dissensions, sects,
Simplified
idolatry, sorcery, hatred, rivalry, jealousy, anger, selfish ambition, dissension, heresy,
Worship of images, use of strange powers, hates, fighting, desire for what another has, angry feelings, attempts to get the better of others, divisions, false teachings,
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.
idolorum servitus, veneficia, inimicitiæ, contentiones, æmulationes, iræ, rixæ, dissensiones, sectæ,
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܦܘܠܚܢܐ ܕܦܬܟܪܐ ܚܪܫܘܬܐ ܒܥܠܕܒܒܘܬܐ ܚܪܝܢܐ ܛܢܢܐ ܚܡܬܐ ܥܨܝܢܐ ܦܠܓܘܬܐ ܣܕܩܐ
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.
εἰδωλολατρία, φαρμακεία, ἔχθραι, ἔρις, ζῆλος, θυμοί, ἐριθεῖαι, διχοστασίαι, αἱρέσεις,
The standard critical text of the New Testament.
εἰδωλολατρία, φαρμακεία, ἔχθραι, ἔρις, ζῆλος, θυμοί, ἐριθεῖαι, διχοστασίαι, αἱρέσεις,
The previous edition, still widely cited.
εἰδωλολατρία, φαρμακεία, ἔχθραι, ἔρις, ζῆλος, θυμοί, ἐριθεῖαι, διχοστασίαι, αἱρέσεις,
The Society of Biblical Literature edition, freely licensed.
εἰδωλολατρία, — ἔχθραι, ἔρις, ζῆλος, θυμοί, ἐριθεῖαι, διχοστασίαι, αἱρέσεις,
The edition that turned scholarship toward the earliest manuscripts.
εἰδωλολατρία, φαρμακεία, ἔχθραι, ἔρις, ζῆλος, θυμοί, ἐριθεῖαι, διχοστασίαι, αἱρέσεις,
An independent critical text built from the oldest witnesses then known.
εἰδωλολατρία, φαρμακεία, ἔχθραι, ἔρις, ζῆλος, θυμοί, ἐριθεῖαι, διχοστασίαι, αἱρέσεις,
A recent critical edition following documentary evidence closely.
εἰδωλολατρία, φαρμακεία, ἔχθραι, ἔρις, — θυμοί, ἐριθεῖαι, διχοστασίαι, αἱρέσεις,
The reading of the majority of surviving manuscripts.
εἰδωλολατρία, φαρμακεία, ἔχθραι, ἔρις, — θυμοί, ἐριθεῖαι, διχοστασίαι, αἱρέσεις,
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
| Word | Editions carrying it | Missing from |
|---|---|---|
| φαρμακεία, sorcery, | NA28, NA27, Tyn, SBL, Treg, TR, Byz | WH |
| ζῆλος, jealousy, | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
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 Galatians 5:20
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.
The Greek word εἰδωλολατρία (i.e., *eidololatria*) means 'idolatry' and is composed of εἴδωλον (idol) and λατρεία (worship). It refers to the worship of false gods and is mentioned in the New Testament in several contexts, including 1 Corinthians 10:14 and Galatians 5:20. The term can also imply the worship of material wealth.
*† εἰδωλο-λατρία (-εία, Rec.), -ας, ἡ
(< εἴδωλον, λατρεία),
idolatry: I Co 10:14, Ga 5:20, Col 3:5; pl. (Bl, §32, 6), I Pe 4:3 (Cremer, 390).†
εἰδωλο-λατρεία [-rpia WH; see I, ¢], -as, 7, (εἴδωλον, 4: v., and λατρεία), (Tertull. al. idololatria), the worship of false gods, idolatry: Gal. ν. 20; used of the formal sacrificial feasts held in honor of false gods, 1 Co. x. 14; of avarice, as a worship of Mammon [q. v. ], Col. iii. 5 [Bp. Lehtft. ad loc. ]; in plur., the vices springing from idolatry and peculiar to it, 1 Pet. iv. 8. (Ecel. writ. [ef. W. 26].)
εἰδωλολατρεία (eidōlolatreia) — idolatry.
εἰδωλο-λατρία, ἡ,
idolatry, [NT]
εἰδωλολάτρία
eidololatreia
from 1497 and 2999; image-worship (literally or
figuratively):--idolatry.
see GREEK for 1497
see GREEK for 2999
εἰδωλολατρεία, ας, ἡ
n.f.
worship or service of an image
εἰδωλολατρία eidōlolatria 4x
idolatry, worship of idols, 1 Cor. 10:14; Gal. 5:20; Col. 3:5; 1 Pet. 4:3*
εἰδωλολατρεία εἰδωλολατρεία, ἡ, idolatry, NTest.
from εἰδωλολάτρης
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
i-dol'-a-tri (teraphim, "household idols," "idolatry"; eidololatreia): There is ever in the human mind a craving for visible forms to express religious conceptions, and this tendency does not disappear with the acceptance, or even with the constant recognition, of pure spiritual truths (see IMAGES). Idolatry originally meant the worship of idols, or the worship of false gods by means of idols, but came to mean among the Old Testament Hebrews any worship of false gods, whether by images or otherwise, and finally the worship of Yahweh through visible symbols (Ho 8:5,6; 10:5); and ultimately in the New Testament idolatry came to mean, not only the giving to any creature or human creation the honor or devotion which belonged to God alone, but the giving to any human desire a precedence over God's will (
Idolatry
Image-worship or divine honour paid to any created object. Paul describes the origin of idolatry in Rom. 1:21-25: men forsook God, and sank into ignorance and moral corruption (1:28).
The forms of idolatry are, (1.) Fetishism, or the worship of trees, rivers, hills, stones, etc.
(2.) Nature worship, the worship of the sun, moon, and stars, as the supposed powers of nature.
(3.) Hero worship, the worship of deceased ancestors, or of heroes.
In Scripture, idolatry is regarded as of heathen origin, and as being imported among the Hebrews through contact with heathen nations. The first allusion to idolatry is in the account of Rachel stealing her father’s teraphim (Gen. 31:19), which were the relics of the worship of other gods by Laban’s progenitors “on the other side of the…
strictly speaking denotes the worship of deity in a visible form, whether the images to which homage is paid are symbolical representations of the true God or of the false divinities which have been made the objects of worship in his stead. I. History of idolatry among the Jews. --The first undoubted allusion to idolatry or idolatrous customs in the Bible is in the account of Rachel’s stealing her father’s teraphim. (Genesis 31:19) During their long residence in Egypt the Israelites defiled themselves with the idols of the land, and it was long before the taint was removed. (Joshua 24:14; Ezekiel 20:7) In the wilderness they clamored for some visible shape in which they might worship the God who had brought them out of Egypt.…
4 occurrences in the New Testament, rendered 2 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 4 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
πρὸ τοῦ ἡμᾶς πιστεῦσαι τῷ θεῷ ἦν ἡμῶν τὸ κατοικητήριον τῆς καρδίας φθαρτὸν καὶ ἀσθενές, ὡς ἀληθῶς οἰκοδομητὸς ναὸς διὰ χειρός, ὅτι ἦν πλήρης μὲν εἰδωλολατρείας καὶ ἦν οἶκος δαιμονίων διὰ τὸ ποιεῖν, ὅσα ἦν ἐναντία τῷ θεῷ,
ἐπειδὴ ὁδηγεῖ εἰς τὴν εἰδωλολατρίαν, μηδὲ ἐπαοιδὸς μηδὲ μαθηματικὸς μηδὲ περικαθαίρων, μηδὲ θέλε αὐτὰ βλέπειν: ἐκ γὰρ τούτων ἁπάντων εἰδωλολατρία γεννᾶται.
The Greek word φαρμακεία (transliterated as pharmakeia) is derived from φαρμακεύω, meaning to administer drugs. It encompasses the use of medicine, drugs, and spells, as well as concepts of poisoning and witchcraft. In the New Testament, it appears in contexts related to sorcery and magical arts, notably in Galatians and Revelation, highlighting its association with idolatry.
φαρμακία (Rec. -εία), -ας, ἡ
(< φαρμακεύω, to administer drugs)
poët. and late prose form of φαρμακεία,
[in LXX: Ex 7:11, 22 8:7, 18 (3, 14) (לָט, חַרְטֹם), Is 47:9, 12 (כֶּשֶׁף) Wi 12:4 18:13 * ;]
generally, the use of medicine, drugs or spells (Xen.).
φαρμακεία [WH «ia, so T (exe. in Gal. v. 20; cf. the Proleg. p. 88); see I, ¢],-as, 9, (φαρμακεύω) ; a. the use or the administering of drugs (Xen. mem. 4, 2, 17). b. poisoning (Plat., Polyb., al.): Rev. ix. 21 [here WH txt. Tr mrg. φαρμάκων ; many interpp. refer the pass. to next head]. ce. sorcery, magical arts, often found in connection with idolatry and fostered by it: Gal. v. 20 [where see Bp. Lghtft.] (Sap. xii. 4; xviii. 18; for Ὁ 33. Is. xlvii. 9; for mn, Ex. vii. 22; viii. 18; for 007%, Ex. vii. 11); trop. of the deceptions and seductions of idolatry, Rev. xviii. 28." appaxets, -έως, 6, (φάρμακον), one who prepares or uses magical remedies; a sorcerer: Rev. xxi. 8 Rec. (Soph., Plat., Joseph., Leian., Plut., al.)
φαρμακεία (pharmakeia) — sorcery.
φαρμᾰκ-είᾱ, ἡ,
use of drugs, especially of purgatives, [Refs 5th c.BC+]; αἱ ἄνω φ., i. e. emetics, [Refs 4th c.BC+]; of abortifacients, [Refs 2nd c.AD+]: generally, the use of any kind of drugs, potions, or spells, [Refs 5th c.BC+]
2. poisoning or witchcraft, [Refs 4th c.BC+]; αἱ περὶ τὰς φαρμακείας, ={αἱ φαρμακίδες}, [Refs 4th c.BC+]
II. metaphorically, remedy, παιδιὰς προσάγειν φαρμακείας χάριν [Refs]
φαρμακεία
pharmakeia
from 5332; medication ("pharmacy"), i.e. (by extension) magic
(literally or figuratively):--sorcery, witchcraft.
see GREEK for 5332
φαρμακεία, ας, ἡ
n.f.
magic, sorcery, enchantment
φαρμακεία φαρμα^κεία_, ἡ, φαρμακεύω the use of drugs, potions, spells, Plat.
poisoning, witchcraft, Lat. veneficium, Dem.
remedy, cure, Arist.
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
→ (Divination by an alleged assistance of evil spirits)
→ Forbidden Le 19:26-28,31; 20:6; De 18:9-14
→ Practiced
By the Egyptians Isa 19:3,11,12
2 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.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 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
ὁδὸς γάρ ἐστιν θανάτου αἰωνίου μετὰ τιμωρίας, ἐν ᾖ ἐστιν τὰ ἀπολλύντα τὴν ψυχὴν αὐτῶν: εἰδωλολατρεία, θρασύτης, ὕψος δυνάμεως, ὑπόκρισις, διπλοκαρδία, μοιχεία, φόνος, ἁρπαγή, ὑπερηφανία, παράβασις, δόλος, κακία, αὐθάδεια, φαρμακεία, μαγεία,…
πρὸς ὑπόμνησιν τὰ φαρμάκια τὰ υ … α τὸ γάριον τὰ πρὸς τὸν ἱερόν τὰ ἀρτύματα τὰ
The Greek word ἔχθρα (echthra) means enmity or hostility and is derived from the adjective ἐχθρός (echthros). It encompasses a range of meanings related to discord or feud, appearing in various New Testament contexts such as in Luke, Romans, and Galatians. The lexicons do not show significant disagreement on its meanings.
ἔχθρα, -ας, ἡ
(< ἐχθρός),
[in LXX for אֵיבָה, שִׂנְאָה, etc.;]
enmity: Lk 23:12, Ro 8:7, Ga 5:20, Eph 2:15, 16, Ja 4:4.†
ἔχθρα, -as, 7, (fr. the adj. ἐχθρός), enmity: Lk. xxiii. 12; Eph. ii. 14 (15), 16; plur. Gal. v. 20; ἔχθρα (Lchm. ἐχθρά fem. adj. [Vulg. inimica]) θεοῦ, towards God, Jas. iv. 4 (where Tdf. τῷ θεῷ) ; εἰς θεόν, Ro. viii. 7; by meton. i. q. cause of enmity, Eph. ii. 14 (15) [but cf. Meyer. (From Pind. down.) ]
ἔχθρα. P Hib I. 170 (B.c. 247) ἵνα μὴ ἀντὶ φιλίας ἔχθραν [ποώ]μεθα, P Oxy XII. 1588 (early iv/a.D.) ἡ φιλικὴ σχέσις πρὸς σὲ καὶ τὸν υἱόν σου ἐλπίζει] μεγάλη[ν] ἔχθραν γενέσθαι. For the form ἔκθρα cf. the royal ordinance P Tebt I. 525° (B.c. 118) where it is enacted that no one shall be arrested πρὸς ἴδιον ὀφείλημα ἢ ἀδίκημα μηδὲ ἰδίας ἔκθρας ἕνεκεν, ‘‘for a private debt or offence or owing to a private quarrel” (Edd.), and BGU II. 3898 (ili/a.D.) (as amended Ρ. 356) τὴν ἔκθραν καὶ παρανομίαν : see also 5.v. ἐχθρός.
ἔχθρα (echthra) — hostility.
ἔχθρ-α,
Ionic dialect ἔχθρη, ἡ, hatred, enmity, [Refs 5th c.BC+]: in philosophical sense, ={νεῖκος}[Refs 3rd c.AD+]; ἔ. τινός hatred for, enmity to one, [NT+5th c.BC+]; δι᾽ ἔχθρας μολεῖν, ἀφῖχθαί τινι, to be at feud with one, [Refs 5th c.BC+]; πρὸς ἔχθραν from personal enmity, [Refs 4th c.BC+]; ἔ. συμβάλλειν, συνάπτειν τινί, to engage in hostility with.., [Refs 5th c.BC+], of undying hatred, [Refs 5th c.BC+]
ἔχθρα
echthra
feminine of 2190; hostility; by implication, a reason for
opposition:--enmity, hatred.
see GREEK for 2190
ἔχθρα, ας, ἡ
n.f.
enmity, hostility
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
5 occurrences in the New Testament, rendered 3 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 6 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 9 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.
καὶ ἔχθραν θήσω ἀνὰ μέσον σοῦ καὶ ἀνὰ μέσον τῆς γυναικός, καὶ ἀνὰ μέσον τοῦ σπέρματός σου καὶ τοῦ σπέρματος αὐτῆς.
Ἰσάκῳ μὲν οὖν ἀκμάζειν συνέβαινε τὴν ἰσχὺν ὑπὸ μεγέθους πραγμάτων, Ἀβιμέλεχος δὲ κατʼ αὐτοῦ φύεσθαι νομίζων τὸν Ἴσακον, ὑπόπτου μὲν αὐτοῖς καὶ τῆς συνδιαιτήσεως γενομένης, ἐπʼ οὐ φανερᾷ δὲ ἔχθρᾳ τοῦ Ἰσάκου ὑπεκστάντος, δείσας μὴ τῆς προτέρας αὐτῷ…
Αἴγυπτον οὐδὲ ἀναβάντι αὐτῷ οὐδὲν ἐμέλησα. ἔθυσε γὰρ τῇ ἑορτῇ χοιρίδιν καὶ διὰ τὴν ἔχθραν οὐκ ἠγόρασα οὐδὲ τῇ ἑορτῇ κρέας· διὸ οὐδὲν ἐδυνήθην πέμψαι. κόμισαι παρὰ Σατορνείλου τοῦ
ῥήτωρ εἶπεν· ἐρῶ διὰ τί η … … … αι η ἐχθρα ἀσφαλεια δ … ητι … … … κατηγόρησεν αὐτοῦ καὶ οὐκ ἀπέδειξεν
ὑπάρχει τῶν ἀναδόσεων … … ες τοῦτο εἴ τις γέγονεν εἰς ενα… φανερὰν τὴν ἔχθραν καὶ παρανομίαν … παρακαλεῖ τὴν παρὰ τοῦ δικαστοῦ … αιον ὡς συστῆναι καὶ αὔξασθαι
The Greek word ἔρις (*eris*) means strife or contention and is derived from uncertain roots. It covers a range of meanings including quarrel, wrangling, and debate. The New Testament references include Romans, Corinthians, Galatians, Philippians, and Titus, where it appears in contexts of conflict and disagreement.
ἔρις, -ιδος, 7, ace. ἔριν (Phil. i. 15), pl. ἔριδες (1 Co. i. 11) and épes (2 Co. xii. 20 [RG Trtxt.; Gal. v.20RG WHnrsg.]; Tit. iii. 9 [R GLTr]; see [WH. App. p. 157]; Lob.ad Phryn. p. 326; Matthiae § 80 note 8; Bitm. Ausf. Spr. p. 191 sq.; [W. 65 (63); B. 24 (22)]); contention, strife, wrangling: Ro. i. 29; xiii. 13; 1 Co. i. 11; iii. 3; 2 Co. xii. 20; Gal. v. 20; Phil. i. 15; 1 Tim. vi. 4; Tit. iii. 9. [From Hom. down.]
ἔρις. As a new literary reference we may cite the Alexandrian Erotic Fragment P Grenf I. 1% (ii/B.c.) γίνωσκε (pap. γινωσχ᾽) ὅτι θυμὸν ἀνίκητον ἔχω ὅταν ἔρις λάβῃ pe, “know that I have a heart unconquerable when hate takes hold upon me.” The word is used 2% bonam partem in Kazrbel ἣ κάλλει ψ[υχῆς πᾶσιν ἔβαλλεν ἔριν where the editor renders ‘‘ anim pulcritudine illa omnibus aemulandi studium iniecit.
ἔρις (eris) — quarrel.
ἔρις,
__B ={ἶρις}, Attic dialect, accusative to [Refs 5th c.AD+]
ἔρις
eris
of uncertain affinity; a quarrel, i.e. (by implication)
wrangling:--contention, debate, strife, variance.
ἔρις, ιδος, ἡ
n.f.
contention, strife
ἔρις eris 9x
altercation, strife, Rom. 13:13; contentious disposition, Rom. 1:29; Phil. 1:15
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
→ General scriptures concerning Ge 13:8; 45:24; De 1:12; Ps 31:20; 55:9; 80:6; Pr 3:20; 6:12-14,16-19; 10:12; 13:10; 15:18; 16:28; 17:1,14,19; 18:6,19; 19:13; 20:3; 21:19; 22:10; 23:29,30; 25:8,24; 26:17,20,21; 27:15; 28:25; 29:22; 30:33; Isa 41:11,12; 58:4; Hab 1:3; Mt 5:25,39-41; 10:34-36; 12:25; 18:15-17; Mr 3:24,25; Lu 11:17; 12:51-53,58,59; Ro 2:8…
9 occurrences in the New Testament, rendered 5 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
εὐδαίμονες μὲν οὖν οὗτοι, παραπλήσιόν τι πάσχοντες τοῖς ἐκ βαθέος ὕπνου διανισταμένοις καὶ τὸν κόσμον ἐξαίφνης ἀπόνως καὶ χωρὶς πραγματείας ὁρῶσιν, ἄθλιοι δὲ οἷς πρὸς ἃ μὴ πεφύκασιν ἀντιφιλονεικεῖν συμβαίνει ἔριδι, ἀργαλεωτάτῃ νόσῳ, ἐπαιρόμενοι.
ἦν γὰρ τοῖς ἀνθρώποις ἔρις τῶν μὲν ἀπολωλέναι λεγόντων θηρίοις περιπεσόντα, καὶ μάλιστα ὅσοι πρὸς αὐτὸν ἀπεχθῶς ἦσαν διακείμενοι ταύτην τὴν ψῆφον ἔφερον, τῶν δὲ πρὸς τὸ θεῖον ἀνακεχωρηκέναι.
ἐκ τούτου ζῆλος καὶ φθόνος, καὶ ἔρις, καὶ στάσις, διωγμὸς καὶ ἀκαταστασία, πόλεμος καὶ αἰχμαλωσία.
νων συνηρμένωι επιν … … … κεων, οἱ δύο τῶν κομ … … εριδος Φίλων Δαζίμου … βασιλευόντων βασιλέως Πτολεμαίου καὶ βασιλίσσης Κλεοπάτρας τῆς ἀδελφῆς θεῶν Εὐεργετῶν τῶν
Μᾶρκος Καλε … έρις τύρμης Λογγείνου ἔχω κεράμια δε- καέξ. Ἐπίμαχος Ψενοσίριος.
τῶι ἀδελφῷ πολλὰ χαίρειν. κόμισαι παρὰ Λογγινᾶτος τὸ σφυρίδιον καὶ δώσις αὐτὸ τῶι ἀνθρώπῳ. ἐρῖς Ἀπολλωνίωι ὅτι ἐρωτηθεὶς ποίησόν μοι τὸ τοῦτο καὶ πέμψον μοι αὐτὸ διὰ Λογγᾶτος ἐπὶ
ζῆλος refers to zeal or jealousy, derived from a root meaning 'heat.' It encompasses both positive aspects like ardor and rivalry, as well as negative connotations such as envy and malice. The New Testament uses it in contexts of fervent devotion (e.g., 2 Corinthians 7:11) and contentious jealousy (e.g., Romans 13:13). Notably, lexicons differ on the nuances of its meanings, particularly in distinguishing between zeal and envy.
ζῆλος, -ου, ὁ and in late Gk., also -εος, τό (II Co 9:2, Phl 3:6),
[in LXX for קִנְאָה, Nu 25:11, al.;]
zeal: II Co 7:11 9:2; κατὰ ζῆλος, Phl 3:6; c. gen. obj., Jo 2:17(LXX), Ro 10:2; seq. ὑπέρ, II Co 7:7; c. gen. subj., θεοῦ, II Co 11:2; πυρός, He 10:27 (cf. Is 26:11, Wi 5:18, and cf. Westc., in l.).
Read the full entry →ζῆλος, -ov, 6, and (in Phil. iii. 6 L T Tr WH; [2 Co. ix. 2 T Tr WH)]) τὸ ζῆλος (Ignat. ad Trall. 4; διὰ ζῆλος, Clem. Rom. 1 Cor. 4, 8 [‘‘in Clem. Rom. 88 3, 4, 5, 6 the masc. and neut. seem to be interchanged without any law” (Lghtft.). For facts see esp. Clem. Rom. ed. 2 Hilgenfeld (1876) p.7; cf. WH. App. p. 158; W.§9, N. 2; B. 23 (20)]; (fr. ζέω [Curtius § 567; Vanicek p. 757]); Sept. for τ; excitement of mind, ardor, fervor of spirit ; 1. zeal, ardor in embracing, pursuing, defending anything: 2 Co. vii. 11; ix. 2; κατὰ ζῆλος, as respects zeal (in maintaining religion), Phil. iii. 6; with gen. of the obj., zeal in behalf of, for a pers. or thing, Jn. ii. 17 fr. Ps. Ixviii. (Ixix.) 10; Ro. x. 2, (1 Mace. ii. 58; Soph. O. C. 943); ὑπέρ τινος, gen. of pers., 2 Co. vii. 7; Col. iv. 13 Rec. with subject. gen. ζήλῳ θεοῦ, with a jealousy such as God has, hence most pure and solicitous for…
Read the full entry →ζῆλος occurs twice in the Alexandrian erotic fragment P Grenf 1. 138 (ii/B.c.) μέλλω μαίνεσθαι, ζῆλος γάρ με ἔχει Kal κατακαίομαι καταλελειμμένη, and 17 εὐδοκῶ ζήλῳ δουλεύειν ἐπι-
ζῆλος (zēlos) — zeal.
ζῆλος, ου, ὁ,
later εος, τό, [NT] codices optative; Doric dialect ζᾶλος [Refs]:— jealousy (= φθόνος), [Refs 8th c.BC+]: more usually in good sense, eager rivalry, emulation, [Refs 4th c.BC+]
2. with genitive person, zeal for one, ξυναίμων [Refs 5th c.BC+]; κατὰ ζῆλον Ἡρακλέους in emulation of him, [Refs 1st c.AD+]: absolutely, passion, [Refs 2nd c.BC+]
3. with genitive of things, ζῆλον.. γάμων ἔχουσα causing rivalry for my hand, [Refs 5th c.BC+]; ζ. τῶν ἀρίστων emulous desire for.., opposed to φυγὴ τῶν χειρόνων, [Refs 1st c.BC+]: plural, ambitions, [Refs 1st c.BC+]
4. fervour, zeal, [LXX+NT]; indignation, ζ. πυρός [NT]
5. personified as son of Styx, brother of Βία, Κράτος, Νίκη, [Refs 8th c.BC+]
ζῆλος
zelos
from 2204; properly, heat, i.e. (figuratively) "zeal" (in a favorable
sense, ardor; in an unfavorable one, jealousy, as of a husband
(figuratively, of God), or an enemy, malice):--emulation, envy(-ing),
fervent mind, indignation, jealousy, zeal.
see GREEK for 2204
ζῆλος, ου, ὁ
n.m. & n.n.
eagerness, zeal, rivalry
ζῆλος zēlos 16x
generous rivalry; noble aspiration; in NT zeal, ardor in behalf of, ardent affection, Jn. 2:17; Rom. 10:2; in a bad sense, jealousy, envy, malice, Acts 13:45; Rom. 13:13; indignation, wrath, Acts 5:17
ζῆλος ζῆλος, ου, prob. from ζέω eager rivalry, zealous imitation, emulation, a noble passion, opp. to φθόνος (envy), Plat., etc.:—but also jealousy, Hes.
c. gen. pers. zeal for one, Soph., Plut.
c. gen. rei, rivalry for a thing, Eur.; ζ. πλούτου Plut., etc.
pass. the object of emulation or desire, happiness, bliss, honour, glory, Soph., Dem.
of style, extravagance, Plut.:—also, fierceness, NTest.
Noun-NPM — Noun · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
N-NPM Part of Speech: Noun Case: Nominative Number: Plural Gender: Masculine
jel'-us-i (qin'ah; zelos): Doubtless, the root idea of both the Greek and the Hob translated "jealousy" is "warmth," "heat." Both are used in a good and a bad sense--to represent right and wrong passion.
When jealousy is attributed to God, the word is used in a good sense. The language is, of course, anthropomorphic; and it is based upon the feeling in a husband of exclusive right in his wife. God is conceived as having wedded Israel to Himself, and as claiming, therefore, exclusive devotion. Disloyalty on the part of Israel is represented as adultery, and as provoking God to jealousy. See, e.g., De 32:16,21; 1Ki 14:22; Ps 78:58; Eze 8:3; 16:38,42; 23:25; 36:5; 38:19.
Jealousy
Suspicion of a wife’s purity, one of the strongest passions (Num. 5:14; Prov. 6:34; Cant. 8:6); also an intense interest for another’s honour or prosperity (Ps. 79:5; 1 Cor. 10:22; Zech. 1:14).
16 occurrences in the New Testament, rendered 3 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 16 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.
πρὸς μὲν οὖν τὸ πρῶτον λεκτέον ἓν μέν, ὅτι φιλόδωρος ὢν ὁ θεὸς χαρίζεται τὰ ἀγαθὰ πᾶσι καὶ τοῖς μὴ τελείοις, προκαλούμενος αὐτοὺς εἰς μετουσίαν καὶ ζῆλον ἀρετῆς ἅμα καὶ τὸν περιττὸν πλοῦτον ἐπιδεικνύμενος αὑτοῦ, ὅτι ἐξαρκεῖ καὶ τοῖς μὴ λίαν…
ζῆλος δʼ ἐμπίπτει τῶν Ἡρώδῃ πεπραγμένων Φασαήλῳ τῷ ἀδελφῷ, καὶ πρὸς τὴν εὐδοκίμησιν αὐτοῦ κινηθεὶς ἐφιλοτιμεῖτο μὴ ἀπολειφθῆναι τῆς ὁμοίας εὐφημίας, καὶ τοὺς ἐν τοῖς Ἱεροσολύμοις εὐνουστέρους ἐποιεῖτο, διʼ αὐτοῦ μὲν ἔχων τὴν πόλιν, οὔτε δὲ…
ἐκ τούτου ζῆλος καὶ φθόνος, καὶ ἔρις, καὶ στάσις, διωγμὸς καὶ ἀκαταστασία, πόλεμος καὶ αἰχμαλωσία.
τῆς τάξεως μεῖναι δυνηθῆναι ὠφελούμεν … … ἀφʼ ὧν ἔσχον καὶ ζῆλον τοῖς λοιποῖς ἐμποιῆσαι τῆς ὁμοίας ἐπιθυμίας ἀπὸ τοῦ παραδείγματος. ἔτους ιϛ Μεσορὴ α εἰσὶ
θυμός refers to a passionate state, often associated with anger or wrath. It is derived from the verb θύω, meaning to breathe hard or be heated. The term appears in various contexts in the New Testament, such as in Romans 2:8 and Revelation 14:10, where it conveys strong emotional responses. Some lexicons note a distinction between θυμός and related terms like ὀργή, with θυμός indicating a more transient emotional outburst.
Θυμός and ὀργή are found several times together in the N. T. (as at Rom. ii. 8; Ephes. iv. 31; Col. iii. 8; Rev. xix. 15); often also in the Septuagint (Ps. lxxvii. 49; Dan. iii. 13; Mic. v. 15), and often also in other Greek (Plato, Philebus, 47 6; Polybius, vi. 56. 11; Josephus, Antt. xx. 5. 3; Plutarch, De Coh. Ird, 2; Lucian, De Cal. 23); nor are they found only in the connexion of juxtaposition, but one made dependent on the other; thus θυμὸς τῆς ὀργῆς (Rev. xvi. 19; ef. Job iii. 17; Josh. vii. 26); while ὀργὴ θυμοῦ, not occurring in the N. T., is frequent in the Old (2 Chron. xxix. 10; Lam. i. 12; Isai. xxx. 27; Hos. xi.9). On one occasion in the Septuagint all the words of this group occur together (Jer. xxi. 5). When these words, after a considerable anterior history, came to settle down on the passion of anger, as the strongest of all passions, impulses, and desires (see…
Read the full entry →θυμός, -οῦ, ὁ
(< θύω),
[in LXX most freq. for אַף, also for חֵמָה, חָרוֹן, etc., 30 words in all;]
θυμός, -οὔ, 6, (fr. θύω to rush along or on, be in a heat, breathe violently; hence Plato correctly says, Cratyl. p- 419 e., θυμὸς ἀπὸ τῆς θύσεως x. ζέσεως τῆς ψυχῆς; accordingly it signifies both the spirit panting as it were in the body, and the rage with which the man pants and swells), [fr. Hom. down], Sept. often for ἮΝ anger, and 721 excandescentia; also for 17 ἽΓῚ aestus. In the N. T. 1. passion, angry heat, (excandescentia, Οἷς. Tuse. 4, 9, 21), anger forthwith boiling up and soon subsiding again, (ὀργή, on the other hand, denotes indignation which has arisen gradually and become more settled; [ef. (Plato) deff. 415 6. θυμός: ὁρμὴ βίαιος ἄνευ λογισμοῦ: νόσος τάξεως Ψυχῆς ἀλογίστου. ὀργή" τιμωρεῖσθαι. Greg. Naz. carm. 34 θυμὸς μέν ἐστιν ἀθρόος ζέσις φρενός, ὀργὴ δὲ θυμὸς ἐμμένων, Herm. mand. 5, 2, 4 ἐκ δὲ τῆς πικρίας θυμός, ἐκ δὲ τοῦ θυμοῦ ὀργή; ef. Aristot. rhet. 2, 2, 1 and…
Read the full entry →θυμός is not so common as might have been expected, but it is found in the curious alphabetical acrostic of early i/a.D., P Tebt II. 278%?, where, with reference to the loss of a garment, it is said of the thief—@vpod περιπεσῖτε (/. - εἴται), “he will meet with anger” (Edd.): cf. BGU IV. 1141 Ovyarnp 2 94 θυρεός (B.c. 14) ἐπὶ θυμῶι. So in the new Alexandrian erotic fragment P Grenf 1. 1% (ii/B.c.) γίνωσκε ὅτι θυμὸν ἀνίκητον ἔχω ὅταν ἔρις λάβῃ pe. Add from the inscrr. the early Sy// 231 (the “‘ Gadatas’”’ inscr. translated from a rescript of Darius 1.) δώσω σοι μὴ μεταβαλομένωι πεῖραν ἠδικ[ημέ]νου θ[υἹμοῦ, Michel 1322 A* Δ]ιονύσιον κατα[δ]ῶ καὶ τὴν γλῶτ(τ)αν τὴν κακὴν καὶ τὸν θυμὸν τὸν κακὸν καὶ τὴν ψυχὴν τὴν κακήϊν, and Magn 115(a) (letter of Darius Hystaspes) δώσω σοι . πεῖραν ἠδικη[μέϊνου θυμοῦ. [In P Lond 4235 (B.c. 168) (=I. p. 31) for the editor’s θυμήν, from an apparently new form…
Read the full entry →θυμός (thumos) — wrath.
θῡμός, ὁ,
soul, spirit, as the principle of life, feeling and thought, especially of strong feeling and passion (rightly derived from θύω (B) by [Refs 5th c.BC+]
I. in physical sense, breath, life, θ. ἀπηύρα, ἀφελέσθαι, ἐξαίνυσθαι, ὀλέσαι, frequently in [Refs 8th c.BC+]; ἀπὸ δ᾽ ἔπτατο θ. [Refs 8th c.BC+]; of animals, [Refs], etc.: less frequently in Trag., [Refs 5th c.BC+]
I.2. spirit, strength, τείρετο δ᾽ ἀνδρῶν θ. ὑπ᾽ εἰρεσίης [Refs 8th c.BC+]
I.3. πάτασσε δὲ θ. ἑκάστου each man's heart beat high, [Refs]
II. soul, as shown by the feelings and passions; and so,
II.1. desire or inclination, especially desire for meat and drink, appetite, πιέειν ὅτε θ. ἀνώγοι [Refs 8th c.BC+]; βαλέειν δέ ἑ ἵετο θ[Refs]; θ. ἐποτρύνῃ [τινά] [Refs 8th c.BC+]…
θυμός
thumos
from 2380; passion (as if breathing hard):--fierceness, indignation,
wrath. Compare 5590.
see GREEK for 2380
see GREEK for 5590
θυμός, οῦ, ὁ
n.m.
an outburst of passion, wrath
θυμός thumos 18x
pr. the soul, mind; hence, a strong passion or emotion of the mind; anger, wrath, Lk. 4:28; Acts 19:28; pl. swellings of anger, 2 Cor. 12:20; Gal. 5:20
θυμός θυ_μός, ὁ, θύω2 the soul:
like Lat. anima, the soul, breath, life, θυμὸν ἀπαυρᾶν, ἀφελέσθαι, ἐξελέσθαι, ἐξαίνυσθαι, ὀλέσαι to take away life, Hom.; θυμὸν ἀποπνείειν to expire, Il.; θυμὸν ἀγείρειν to collect oneself, id. Il., etc.; θυμὸς τείρετο καμάτῳ his spirit was wearied by toil, id. Il.
like Lat. animus, the soul, heart; and so,
of desire for meat and drink, ἔπιον θ᾽ ὅσον ἤθελε θυμός id. Il.:—c. inf., βαλέειν δέ ἑ θυμὸς ἀνώγει his heart bade him shoot, id. Il.; ἤθελε θυμῷ he wished in his heart or with all his heart, id. Il.; θυμῷ βουλόμενος wishing with all one's heart, Hdt.; so, ἐκ θυμοῦ φιλέειν Il.:— θυμός ἐστί μοι, θ. γίγνεταί μοι, c. inf., I have a mind to do . . , id. Il., Xen., etc.:—also as the seat of sorrow or joy, χαῖρε δὲ θυμῷ Il.; ἄχνυτο θυμός id.…
Noun-NPM — Noun · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
N-NPM Part of Speech: Noun Case: Nominative Number: Plural Gender: Masculine
an'-ger: In the Old Testament, the translation of several Hebrew words, especially of 'aph (lit. "nostril," "countenance"), which is used some 45 times of human, 177 times of Divine, anger (OHL). The word occurs rarely in the New Testament (Mr 3:5; Eph 4:31; Col 3:8; Re 14:10), its place being taken by the word "wrath" (see WRATH). As a translation of words denoting God's "anger," the English word is unfortunate so far as it may seem to imply selfish, malicious or vindictive personal feeling. The anger of God is the response of His holiness to outbreaking sin. Particularly when it culminates in action is it rightly called Has "wrath." The Old Testament doctrine of God's anger…
Anger
The emotion of instant displeasure on account of something evil that presents itself to our view. In itself it is an original susceptibility of our nature, just as love is, and is not necessarily sinful. It may, however, become sinful when causeless, or excessive, or protracted (Matt. 5:22; Eph. 4:26; Col. 3:8). As ascribed to God, it merely denotes his displeasure with sin and with sinners (Ps. 7:11).
A violent emotion of a painful nature, sometimes arising spontaneously upon just occasion, but usually characterized in the Bible as a great sin, Mt 5:22 Eph 4:31 Col 3:8. Even when just, our anger should be mitigated by a due consideration of the circumstances of the offence and the state of mind of the offender; of the folly and ill-results of this passion; of the claims of the gospel, and of our own need of forgiveness from others, but especially from God, Mt 6:15. Anger is in Scripture frequently attributed to God, Mt 7:11 28:20; not that he is liable to those violent emotions which this passion produces, but…
18 occurrences in the New Testament, rendered 5 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 18 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 179 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.
ὅταν δὲ ἔμπαλιν ἀφηνιάσῃ καὶ ἀναχαιτίσῃ ὁ θυμὸς καὶ ἡ ἐπιθυμία καὶ τὸν ἡνίοχον, λέγω δὲ τὸν λογισμόν, τῇ βίᾳ τῆς ὁρμῆς κατασύρῃ καὶ ὑποζεύξῃ, ἑκάτερον δὲ πάθος λάβηται τῶν ἡνιῶν, ἀδικία κρατεῖ·
τῆς δʼ οὐ πειθομένης, ἀρκεῖσθαι δʼ αὐτὴν ἀξιούσης, ὅτι τῆς τιμῆς αὐτὴν ἀφέλοιτο τῆς παρὰ τοῦ ἀνδρός, Ῥαχήλα πεπαίνουσα τὸν θυμὸν τῆς ἀδελφῆς παραχωρήσειν αὐτῇ τἀνδρὸς ἔλεγε κοιμησομένου παρʼ αὐτῇ κατʼ ἐκείνην τὴν ἑσπέραν.
οἱ στυγητοὶ καὶ πάσης κακίας πλήρεις εἰς τοσοῦτο ἐξήρισαν θυμοῦ, ὥστε τοὺς ἐν ὁσίᾳ καὶ ἀμώμῳ προθέσει δουλεύοντας τῷ θεῷ εἰς αἰκίαν περιβαλεῖν, μὴ εἰδότες ὅτι ὁ ὕψιστος ὑπέρμαχος καὶ ὑπερασπιστής ἐστιν τῶν ἐν καθαρᾷ συνειδήσει λατρευόντων τῷ…
κη ἐν Κροκοδείλων πόλει τοῦ Ἀρσινοείτου νομοῦ. ὁμολογοῦσιν Λεοντίσκος Λεοντίσκου Πέρσης τῆς ἐπιγονῆς καὶ Θῦμος Μεγακλέους Μακεδὼν τῆς ἐπιγονῆς καὶ Τεσενοῦφις Πετώυτος Ἀρσινοείτης Νικάνδρωι Συρακοσίῳ τῶν Θεοδώρου τῆς β
ἐξ ὧν δότω κατʼ ἔτος μήλων χίλιον καὶ μὲν τῶι πρώτῳ ἔτει τῆς μισθώσεως θύμου πέμπτον δέκατον , ἐπὶ δὲ τὰ λοιπὰ ἔτη δύο κατʼ ἔτος θύμου διπλάσιον μέτρῳ
τῇ κυρίᾳ χαίρειν. ἀσπάζου Παράβολον καὶ μελησάτω σοι περὶ τῶν φοινικίων καὶ μυξαρίων καὶ θύμου. ἀσπάζου Φιλοκλῆν, Σκνίφα, Ἡγεμονίδα. ἔρρωσο.
The Greek word ἐριθεία (*eritheia*) refers to ambition, rivalry, and self-seeking behavior. It encompasses concepts of factionalism and contentiousness, often linked to political intrigue or partisanship. The New Testament uses it in several contexts, including James 3:14, 16 and Philippians 2:3. Some sources note its historical usage related to electioneering and seeking public office.
** ἐριθία
(T, cl., -εία), -ας, ἡ,
[in Sm.: Ez 23:11 * ;]
(on the origin and history of the word, v. Hort, Ja., 81 ff.; Ellic. on Ga 5:20; Cremer, 262)
ambition, self-seeking, rivalry: Ja 3:14, 16; κατ’ ἐριθίαν, Phl 2:3; οἱ ἐξ ἐ., Ro 2:8, Phl 1:17; pl. (Bl., § 32, 6; WM, 220; Swete, Mk., 153), II Co 12:20, Ga 5:20.†
ἐριθεία (not ἐρίθεια, cf. W. § 6, 1 g.; [Chandler ὃ 997) [-θία WH; seeI,cand 7df. Proleg. p. 881, -etas, ἡ. (ἐριθεύω to spin wool, work in wool, Heliod.1, 5; Mid. in the same sense, Tob. ii. 11 ; used of those who electioneer for office, courting popular applause by trickery and low arts, Aristot. polit. 5, 3; the verb is derived from ἔριθος working for hire, a hireling; fr. the Maced. age down. a spinner or weaver, a worker in wool, Is. xxxviii. 12 Sept.; a mean, sordid fellow), electioneering or intriguing for office, Aristot. pol. 5, 2 and 3 [pp. 1302, 4 and 13034, 14]; hence, apparently, in the N. T. a courting distinction, a desire to put one’s self forward, a partisan and factious spirit which does not disdain low aris; partisanship, factiousness: Jas. iii. 14, 16; κατ᾽ ἐριθείαν, Phil. ii. 3; Ignat. ad Philadelph. § 8; οἱ ἐξ ἐριθείας (see ἐκ, II. 7), Phil. i. 16 (17) [yet see ἐκ…
Read the full entry →ἐριθεία (eritheia) — rivalry.
ἐρῑθ-εία, ἡ,
labour for wages, [Refs 5th c.AD+]
II. canvassing for public office, intriguing, [Refs 4th c.BC+]
II.2. selfish or factious ambition, ζῆλος καὶ ἐ. [NT]; plural, intrigues, party squabbles, [NT]
ἐριθεία
eritheia
perhaps as the same as 2042; properly, intrigue, i.e. (by implication)
faction:--contention(-ious), strife.
see GREEK for 2042
ἐριθεία, ας, ἡ
n.f.
ambition, rivalry
ἐριθεία eritheia 7x
the service of a party, party spirit; feud, faction, 2 Cor. 12:20; contentious disposition, selfish ambition, Gal. 5:20; Phil. 1:17; 2:3; Jas. 3:14; by impl. untowardness, disobedience, Rom. 2:8; Jas. 3:16*
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
6 occurrences in the New Testament, rendered 2 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
παρακαλῶ δὲ ὑμᾶς μηδὲν κατ̓ ἐριθείαν πράσσειν, ἀλλὰ κατὰ χριστομαθίαν.
του … … … … υμ … … … … ἐριθείαν προσάγοντος κ … … … ειπ … τος καὶ ἐν ταῖς … ν
διχοστασία is derived from the verb διχοστατέω, meaning to stand apart. It refers to dissension or division, and is used in the New Testament in Romans 16:17 and Galatians 5:20. The term also appears in classical literature, denoting sedition or standing apart in various contexts.
** διχοστασία, -ας, ἡ
(< διχοστατέω, to stand apart),
[in LXX: I Mac 3:29 * ;]
standing apart, dissension: Ro 16:17, Ga 5:20.†
διχοστασία, -as, 7, (διχοστατέω to stand apart), dissension, division; plur.: Ro. xvi. 17; 1 Co. iii. 3 [Ree.]; Gal. v. 20. (Occasionally in Grk. writ. fr. Solon in Dem. p- 423, 4 and Hdt. 5, 75 on; [1 Mace. iii. 29].)
διχοστασία. Michel 448" (end ii/B.c.) τᾶν τε κτησίων καὶ τῶν ποτ᾽ ἀλλάλος συναλλαγμάτων πάντων ἐν ταραχᾶι τε καὶ διχοστασίαι Tat μεγίσται κειμένων. To Wetstein’s examples of this word (ad Rom 1617) Field (Votes, p. 166) adds two from Dionysius of Halicarnassus and one in Tonic from the Florilegium of Stobaeus.
διχοστασία (dichostasia) — dissension.
δῐχο-στᾰσία, ἡ,
dissension, [Refs 5th c.BC+]; sedition, [LXX+6th c.BC+]
διχοστασία
dichostasia
from a derivative of 1364 and 4714; disunion, i.e. (figuratively)
dissension:--division, sedition.
see GREEK for 1364
see GREEK for 4714
διχοστασία, ας, ἡ
n.f.
division, dissension
διχοστασία dichostasia 2x
a standing apart; a division, dissension, Rom. 16:17; Gal. 5:20*
διχοστασία δι^χοστα^σία, ἡ, ndi^xosta^si h_hs stem_acc fem a standing apart, dissension, Hdt.: sedition, Solon, Theogn.
from δι^χοστατέω
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
3 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
← 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
ἱνατί ἔρεις καὶ θυμοὶ καὶ διχοστασίαι καὶ σχίσματα πόλεμός τε ἐν ὑμῖν;
βλέπετε οὖν, τέκνα, μήποτε αὗται αἱ διχοστασίαι ἀποστερήσουσιν τὴν ζωὴν ὑμῶν.
The Greek word αἵρεσις (i.e., *hairesis*) is derived from αἱρέω (i.e., *haireo*), meaning choice or taking. It encompasses the idea of a chosen opinion, often implying a sect or faction, particularly in religious contexts, such as the Pharisees and Sadducees. In the New Testament, it is used to denote heresy or divisions arising from differing beliefs.
αἵρεσις, -εως, ἡ
(< αἱρέω, -ομαι),
[in LXX for נְדָבָה,]
capture.
choosing, choice (v. MM, VGT, s.v.).
that which is chosen, hence, opinion; esp. a peculiar opinion, heresy: I Co 11:19, Ga 5:20, II Pe 2:1, R, txt.
In late writers (MM, VGT), of a set of persons professing particular principles or opinions, a school, sect, party, faction: Ac 5:17 15:5 24:5, 14 26:5 28:22, I Co 11:19, Ga 5:20, II Pe 2:1, R, mg. (Cremer, 614).†
αἵρεσις, -ews, 7); 1. (fr. aipéw), act of taking, capture: τῆς πόλεως, the storming of a city; in prof. auth. 2. (fr. aipéopar), choosing, choice, very often in prof. writ.: Sept. Lev. xxii. 18; 1 Mace. viii. 30. 3. that which is chosen, a chosen course of thought and action; hence one’s chosen opinion, tenet; acc. to the context, an opinion varying from the true exposition of the Christian faith (heresy): 2 Pet. ii. 1 (cf. De Wette ad loc.), and in eccl. writ. [ef. Soph. Lex. 8. v.]. 4. ἃ body of men separating themselves from others and following their own tenets [a sect or party]: as the Sadducees, Acts v. 17; the Pharisees, Acts xv. 5; xxvi. 5; the Christians, Acts xxiv. 5, 14 (in both instances with a suggestion of reproach) ; xxviii. 22, (in Diog. Laért. 1 (13,) 18 sq., al., used of the schools of philosophy). 5. dissensions arising from diversity of opinions and aims: Gal. v. 20…
Read the full entry →αἵρεσις. In Michel 1001-8 (Thera, c. B.C. 200) αἱρείσϑω τὸ κοινὸν. . . ἄνδρας κτλ" kal ἐγγραφέτω kal τὰν τούτων αἵρεσιν ὁ ἐπίσσοφος, the noun is the omen actionzs of αἱρεῖσθαι, “choose.” The two meanings (1) anmzmus, sententia, and (2) secta, factzo, are both illustrated by Dittenberger in OG/S: for (1) he gives fourteen examples from i/B.c. or earlier, for (2) only three of equal antiquity, viz. 176 τῆς ᾿Αμμωνίου αἱρέσεως, 178 similar (both from reign of Ptolemy ΧΙ, ii/i B.c), and 442 (a senatus consultum of 1/B.C. apparently) Σύλλ]ας αὐτοκράτωρ συνεχώρησεν [πΊ]όλ[εις ὅπως ἰδί]οις τοῖς νόμοις αἱρέσεσίν τε ὦσιν. (Note the effect of slavish translation from Latin ablative.) 2 Pet 21 is the only NT passage assigned by Grimm to the first head, and there the RV has a margin assigning it to (2). Herwerden cites an inscription from Delphi of iii/B.c. (ΘΟ xx. p. 478) where the word equals…
Read the full entry →αἵρεσις (ahiresis) — sect.
αἵρεσις, εως, ἡ,
taking, especially of a town, [Refs 5th c.BC+]; ἡ βασιλέος αἵ. the taking by the king, [Refs 5th c.BC+]; αἵ. δυνάμεως acquisition of power, [Refs 5th c.BC+]:—generally, taking, receiving, ἐπιγενημάτων[Refs 2nd c.BC+]
__B (αἱρέομαι) choice, αἵρεσίν τ᾽ ἐμοὶ δίδου[Refs 5th c.BC+]; followed by relative, αἵ. διδόναι ὁκοτέρην.., εἰ.., etc., [Refs 5th c.BC+]; αἵ. προτιθέναι, προβάλλειν, [Refs 5th c.BC+]; οὐκ ἔχει αἵρεσιν it admits no choice, [Refs 1st c.AD+]
__B.2 choice, election of magistrates, [Refs 5th c.BC+]
__B.3 inclination, choice, πρός τινα Philipp. cited in [Refs 4th c.BC+]; opposed to φυγή, [Refs 4th c.BC+]; περὶ αἱρέσεων καὶ φυγῶν, title of treatise by…
αἵρεσις
hairesis
from 138; properly, a choice, i.e. (specially) a party or (abstractly)
disunion:--heresy (which is the Greek word itself), sect.
see GREEK for 138
αἵρεσις, εως, ἡ
n.f.
a self-chosen opinion, a sect
αἵρεσις hairesis 9x
strictly, a choice or option; hence, a religious sect, faction; by implication, discord, contention
αἵρεσις αἱρέω a taking especially, esp. of a town, Hdt., etc.; ἡ βασιλῆος αἵρ. the taking by the king, Hdt.
means for taking a place, Thuc.
（αἱρέομαι) a taking for oneself, a choosing, choice, νέμειν, προτιθέναι, προβάλλειν to give or offer choice, Hdt., attic; αἵρ. γίγνεταί τινι a choice is allowed one, Thuc.; αἵρεσιν λαμβάνειν to have choice given, Dem.
choice or election of magistrates, Thuc., etc.
a choice, deliberate plan, purpose, Plat., etc.
a sect, school, etc.: esp. a religious sect, such as the Sadducees and Pharisees, NTest.
a heresy, Eccl.
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
9 occurrences in the New Testament, rendered 3 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
φλογίνη δὲ ῥομφαία, διότι χρὴ τούτοις παρακολουθεῖν τὸν μέσον τῶν πραγμάτων ἔνθερμον καὶ πυρώδη λόγον, ὃς οὐδέποτε λήγει κινούμενος σπουδῇ πάσῃ πρὸς αἵρεσιν μὲν τῶν καλῶν, φυγὴν δὲ τῶν ἐναντίων.
τὴν ἐκλογὴν μέντοι καὶ τὴν αἵρεσιν ἐπιτρέπει τῷ Λώτῳ·
λέγω δὲ ὑμῖν, ὁ ἄγγελος τῆς μετανοίας: ὅσοι ταύτην ἔχετε τὴν αἵρεσιν ἀπόθεσθε αὐτὴν καὶ μετανήσατε, καὶ ὁ κύριος ἰάσεται ὑμῶν τὰ πρότερα ἁμαρτήματα, ἐὰν καθαρίσητε ἑαυτοὺς ἀπὸ τούτου τοῦ δαιμονίου: εἰ δὲ μή, παραδοθήσεσθε αὐτῷ εἰς θάνατον.
ἡμέραν μίαν σοῦ παρέχοντος ἡμῖν ὕδωρ καὶ δεσμοὺς καὶ τὸν ἀναλέγοντα τὰ δράγματα τῆς αἱρέσεως οὔσης περὶ ἡμᾶς περὶ τοῦ ἀναμετρηθῆναι τοὺς σπόρους ἢ λάβειν ὑπὲρ τῶν προκειμένων ἀρουρῶν
τ … … σιρ … νος κ … ν καὶ ἀφʼ αἱρέσεως καὶ αὐτὸς προ… υ … … … πρ … … … ἐπιτρόπου
Αἰγύπτιον αυ … … π … … αρ … α … … … ἧς αἵρεσιν … … … αυτα κλη … … … καταγεγραφέναι ὑπάρχοντα … … ησθη γὰρ