Mark 7:22 — Word Study
N1904μοιχεῖαι, πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη·
BSAadulteriesklopē covetous desires,pleonexia [covetousness, avarice] wickednesses,ponēria [depravity, malice] deceit,dolos [trickery, cunning] sensuality,aselgeia [licentiousness, wantonness] an eyeophthalmos [an evil eye] evil,ponēros slander,blasphēmia [evil speaking, blasphemy] pride,huperēphania△ [pride, haughtiness] foolishness;aphrosunē [senselessness, recklessness]
| Greek | English | Parsing |
|---|---|---|
| μοιχεῖαι, | adulteries | Noun, nominative, plural |
| πλεονεξίαι, | covetous desires, | Noun, nominative, plural |
| πονηρίαι, | wickednesses, | Noun, nominative, plural |
| δόλος, | deceit, | Noun, nominative, singular |
| ἀσέλγεια, | sensuality, | Noun, nominative, singular |
| ὀφθαλμὸς | an eye | Noun, nominative, singular |
| πονηρός, | evil, | Adjective, nominative, singular |
| βλασφημία, | slander, | Noun, nominative, singular |
| ὑπερηφανία, | pride, | Noun, nominative, singular |
| ἀφροσύνη· | foolishness; | Noun, nominative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | greed, wickedness, deceit, debauchery, envy, slander, arrogance, and foolishness. |
| KJV | Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: |
| ASV | covetings, wickednesses, deceit, lasciviousness, an evil eye, railing, pride, foolishness: |
| YLT | thefts, covetous desires, wickedness, deceit, arrogance, an evil eye, evil speaking, pride, foolishness; |
| WEB | covetings, wickedness, deceit, lustful desires, an evil eye, blasphemy, pride, and foolishness. |
| BBE | The taking of goods and of life, broken faith between husband and wife, the desire of wealth, wrongdoing, deceit, sins of the flesh, an evil eye, angry words, pride, foolish acts: |
Where they part company is in the rendering of specific Greek words — see How Translations Differ.
The structure of the sentence emphasizes the flow from the heart to the actions, illustrating the source of moral defilement.
5 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectμοιχεία
The sentence as the grammar sees it Open the tree ›
1 of 10 occurs nowhere else in the New Testament — a word 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 — Mark 7:22
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 — Jesus Teaches about Inner Puritygenerated
Mark 7:22 reveals that Jesus identifies a list of evils that come from within the hearts of people. This teaching emphasizes that moral impurity is not merely about external actions but is rooted in the inner thoughts and desires of individuals. The surrounding verses (Mark 7:21-23) illustrate how various sinful behaviors, such as theft and adultery, emerge from the heart, highlighting the need for inner transformation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 15:9 | Be careful not to harbor this wicked thought in your heart: “The seventh year, the year of release, is near,” so that you look upon your poor brother begrudgingly and give him nothing. He will cry out to the LORD against you, and you will be guilty of sin. |
| 2 | Deuteronomy 28:54–56 | The most gentle and refined man among you will begrudge his brother, the wife he embraces, and the rest of his children who have survived, |
| 3 | 1 Samuel 18:8–9 | And Saul was furious and resented this song. “They have ascribed tens of thousands to David,” he said, “but only thousands to me. What more can he have but the kingdom?” |
| 4 | Proverbs 23:6 | Do not eat the bread of a stingy man, and do not crave his delicacies; |
| 5 | Proverbs 28:22 | A stingy man hastens after wealth and does not know that poverty awaits him. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — ἀσέλγεια, aselgeiagenerated
The Greek word ἀσέλγεια (i.e., *aselgeia*) refers to licentiousness or wantonness. It denotes a lack of restraint in sexual behavior and excessive indulgence in pleasures. This term appears in the New Testament in contexts that warn against immoral conduct, such as in Galatians 5:19 and 1 Peter 4:3.
The parsing indicates that it is a feminine noun in the nominative singular form, suggesting it functions as a subject or a key descriptor in a sentence. The usage of this term in various passages underscores the seriousness of moral decay stemming from unchecked desires.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse lists the evils as greed, wickedness, deceit, debauchery, envy, slander, arrogance, and foolishness. This wording is consistent across several translations, including the KJV and ASV, which also capture similar themes of moral failings.
However, some translations differ in the specific terms used. For instance, the KJV uses lasciviousness instead of debauchery, while the WEB opts for lustful desires, reflecting slight variations in the interpretation of ἀσέλγεια.
Sentence Structuregenerated
The verse comprises several clauses, with the main verb being ἐκπορεύεται, comes out. This verb governs the entire structure, indicating that the subsequent phrases describe what comes from within.
The sentence structure includes noun phrases that enumerate the specific evils, functioning as the objects of the verb. This organization highlights the connection between the heart's condition and the resulting actions.
Septuagint Backgroundgenerated
πονηρία is a term used in the Septuagint to denote wickedness or evil, often reflecting a moral failing. It corresponds to the Hebrew word for evil, רַע, and is used in various contexts to describe sinful behavior.
While ἀσέλγεια does not have a direct counterpart in the Septuagint, its thematic connection to moral depravity aligns with the broader discussions of wickedness found throughout the Old Testament.
In plain words — the whole versegenerated
Mark 7:22 shows Jesus listing various evils that come from within people's hearts, including greed, wickedness, deceit, and more. This teaching emphasizes that true defilement is not about external actions but rather what resides in the heart.
Frequently Asked Questionsgenerated
In this context, 'the heart' refers to the inner thoughts, desires, and intentions of a person, indicating that moral purity begins from within.
Jesus lists these evils to illustrate the various ways that human nature can lead to sin, emphasizing the need for inner transformation.
We can guard our hearts through prayer, meditation on Scripture, and surrounding ourselves with positive influences that encourage righteousness.
Understanding that defilement comes from within helps us recognize the importance of inner purity and the need for spiritual renewal.
Reflection Questionsgenerated
- What are some ways I can examine my own heart for these evils?
- How can I cultivate a heart that produces good rather than evil?
- In what ways can I help others recognize the importance of inner purity?
- What practical steps can I take to avoid the pitfalls of these evils in my daily life?
The early church on this verse — how the Fathers read it
The Apostolic Constitutions reference this verse to discuss the nature of blasphemies and evil speaking, indicating the seriousness of these moral failings.
I mean blasphemies, evil-speaking, and if there be any other thing of the like nature.
The Apostolic Constitutions mention blasphemies and evil-speaking, emphasizing the importance of avoiding such behaviors.
Early Church Fathers on Mark 7 →Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Mark 7:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThefts,.... These also are mentioned in Matthew, but Mark omits "false witnesses", and adds the following; which, excepting "blasphemy", are not taken notice of by the other evangelists;
Read John Gill on Mark 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem. For the exposition, see the notes at Matthew 15:1-20.
Read Robert Jamieson on Mark 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments22 Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: Ver. 22. An evil eye] Envious, and rejoicing at the miseries of others, which is the property of Edomites, abjects, witches, and devils. Those that are bewitched are said to be overlooked, sc. with an evil and malicious eye. Nescio quis teneros, &c. βασκαινω, fascino, i. q. φαεσι, καινω.
Read John Trapp on Mark 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) Covetousness, wickedness.—The Greek words for these are, like the preceding, in the plural, as pointing to the manifold forms in which the sins show themselves. An evil eye.—As explained by Matthew 20:15 (where see Note), the “evil eye” is that which looks askance on the good of others—i.e., envy in its most malignant form. Pride.—Better, perhaps, haughtiness. This is the only passage in the New Testament where the word so translated occurs. The cognate adjective meets us in Romans 1:30; 2 Timothy 3:2. Foolishness.—This, again, is a rare word in the New Testament, meeting us only in 2 Corinthians 11:1; 2 Corinthians 11:17; 2 Corinthians 11:21. As interpreted by Proverbs 14:18; Proverbs…
Read Charles John Ellicott on Mark 7 →CambridgeThe Cambridge Bible for Schools and Colleges22. covetousness] “avarices,” Wyclif. The original word denotes more than the mere love of money, it is “the drawing and snatching to himself, on the sinner’s part, of the creature in every form and kind, as it lies out of and beyond himself.” Hence we find it joined not only with “thefts” here and with “extortion” in 1 Corinthians 5:10, but also with sins of the flesh as in 1 Corinthians 5:11; Ephesians 5:3; Ephesians 5:5; Colossians 3:5. “Impurity and covetousness may be said to divide between them nearly the whole domain of human selfishness and vice.” “Homo extra Deum quaerit pabulum in creatura materiali vel per voluptatem vel per avaritiam.” See Canon Lightfoot on Colossians…
Read Cambridge on Mark 7 →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
greed, wickedness, deceit, debauchery, envy, slander, arrogance, and foolishness.
covetings, wickedness, deceit, lustful desires, an evil eye, blasphemy, pride, and foolishness.
greed, wickedness, deceit, debauchery, envy, slander, arrogance, and foolishness.
adultery, greed, evil, deceit, debauchery, envy, slander, pride, and folly.
Tyndale line
Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:
covetings, wickednesses, deceit, lasciviousness, an evil eye, railing, pride, foolishness:
covetings, wickednesses, deceit, lasciviousness, an evil eye, railing, pride, foolishness:
Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness;
Theftes, couetousnes, wickednes, deceite, vncleannes, a wicked eye, backbiting, pride, foolishnesse.
Strictly literal
thefts, covetousness, wickednesses, deceit, licentiousness, a wicked eye, injurious language, haughtiness, folly;
thefts, covetous desires, wickedness, deceit, arrogance, an evil eye, evil speaking, pride, foolishness;
thefts, covetous desires, wickedness, deceit, arrogance, an evil eye, slander, pride, foolishness;
adultery, coveting, wickedness, deceit, sensuality, envy, slander, pride, folly.
From the Latin
Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness.
Simplified
greed, malice, deceit, indecency, envy, slander, pride, thoughtlessness—
The taking of goods and of life, broken faith between husband and wife, the desire of wealth, wrongdoing, deceit, sins of the flesh, an evil eye, angry words, pride, foolish acts:
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.
furta, avaritiæ, nequitiæ, dolus, impudicitiæ, oculus malus, blasphemia, superbia, stultitia.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܥܠܘܒܘܬܐ ܒܝܫܘܬܐ ܢܟܠܐ ܨܚܢܘܬܐ ܥܝܢܐ ܒܝܫܬܐ ܓܘܕܦܐ ܫܒܗܪܢܘܬܐ ܫܛܝܘܬܐ
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.
μοιχεῖαι, πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη·
The standard critical text of the New Testament.
μοιχεῖαι, πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη·
The previous edition, still widely cited.
μοιχεῖαι, πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη·
The Society of Biblical Literature edition, freely licensed.
μοιχεῖαι, πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη·
The edition that turned scholarship toward the earliest manuscripts.
μοιχεῖαι, πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη·
An independent critical text built from the oldest witnesses then known.
μοιχεῖαι, πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη·
A recent critical edition following documentary evidence closely.
— πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη·
The reading of the majority of surviving manuscripts.
— πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη·
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 |
|---|---|---|
| μοιχεῖαι, adulteries | 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 Mark 7:22
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.
μοιχεία (moicheia) means 'adultery' and is derived from the verb μοιχεύω (moicheuō). It appears in various contexts, including the New Testament in passages like John 8:3 and Matthew 15:19. The term has been consistently defined across lexicons, with no significant disagreement noted.
μοιχεία, -as, 7, (μοιχεύω), adultery: Jn. viii. 3; Gal. v. 19 Rec.; plur. [W. § 27,3; B. 8 123, 2]: Mt. xv. 19; Mk. vii. 21. (Jer. xiii. 27; Hos. ii. 2; iv. 2; [Andoe., Lys.], Plat., Aeschin., Lcian., al.)
μοιχεία. For the plur. of this subst., as in Mt 1513, Mk 75], cf. παρατυγχάνουσα τῷ Tod ["Apews πορ]νίας
μοιχεία (moicheia) — adultery.
μοιχ-εία, ἡ,
adultery, [Refs 5th c.BC+]
μοιχεία
moicheia
from 3431; adultery:--adultery.
see GREEK for 3431
μοιχεία, ας, ἡ
n.f.
adultery
μοιχεία μοιχεία, ἡ, adultery, Plat.
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
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 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
τοιαύτας συμφορὰς ἀπεργαζομένης τῆς ἐκνόμου μίξεως, εἰκότως στυγητὸν καὶ θεομίσητον πρᾶγμα, μοιχεία, πρῶτον ἀδικημάτων ἀνεγράφη.
ὧν ἐπιβουλὴν μὲν ἄντικρυς ὡμολόγησεν οὐδείς, ὅτι δὲ τὴν ἐρωμένην ἁρπασάμενος εἰς Πάρθους ἀποδρᾶναι παρεσκευάζετο, συμμέτοχοι δὲ τοῦ σκέμματος αὐτῷ καὶ τῆς φυγῆς Κοστόβαρος ὁ Σαλώμης ἀνήρ, ᾧ συνῴκισεν αὐτὴν ὁ βασιλεὺς ἐπὶ μοιχείᾳ τοῦ προτέρου…
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,…
The Greek word πλεονεξία (i.e., *pleonexia*) refers to greediness or covetousness, characterized by a desire for more than one's due. It encompasses aggressive behavior aimed at gaining advantage, often linked to extortion or fraud. The New Testament uses it in several passages, including Luke 12:15 and Romans 1:29. Lexicons note its distinction from related terms like φιλαργυρία, which emphasizes a more passive form of greed.
BretwrEEn these words the same distinction exists as between our ‘ covetousness’ and ‘avarice,’ as between the German ‘Habsucht’ and ‘Geiz.’ Πλεονεξία, primarily the having more, and then in a secondary and more usual G 82 SYNONYMS OF THE NEW TESTAMENT. ὃ xxiv. sense, the desire after the having more, is the more active sin, φιλαργυρία the more passive: the first, the ‘amor sceleratus habendi,’ seeks rather to grasp what it has not ; the second, to retain, and, by accumulating, to multiply that which it already has. The first, in its methods of acquiring, will be often bold and aggressive; even as it may, and often will, be as free in scattering and squandering, as it was eager and unscrupulous in getting: the πλεονέκτης will be often ‘ rapti largitor,’ as was Catiline ; characterizing whom Cicero demands (Pro Owl. 6): “ Quis in rapacitate avarior? quis in largitione effusior?’ even as…
Read the full entry →πλεονεξία, -ας, ἡ
(< πλεονέκτης),
[in LXX for בֶּצַע;]
the character and conduct of a πλεονέκτης
advantage.
desire for advantage, grasping, aggression, cupidity, covetousness: Lk 12:15, Ro 1:29, II Co 9:5, Eph 4:19 (v. ICC, in l) Eph 5:3, Col 3:5, I Th 2:5, II Pe 2:3 2:14; pl. (v. Bl., § 32, 6), Mk 7:22.†
SYN.: φιλαργυρία, avarice (v. Tr., Syn., § xxiv).
πλεονεξία, -as, 9, (πλεονέκτης, 4. V-), greedy desire to have more, covetousness, avarice: Lk. xii. 15; Ro.i. 29; Eph. iv. 19; v. 3; Col. iii. 5; 1 Th. ii. 5; 2 Pet. ii. 3, [on the om. of the art. in the last two pass. cf. W. 120 (114) ], 14; ὡς (Rec. ὥσπερ] πλεονεξίαν, [as a matter of covetousness], i.e. a gift which betrays the giver’s covetousness, 2 Co. ix. 5 [here R.V. txt. extortion]; plur. various modes in which covetousness shows itself, covetings [cf. W. § 27, 3; B. 77 (67)], Mk. vii. 29. (In the same and various other senses by pref. writ. fr. Hdt. and Thuc. down.) [ Trench, N. T. Syn. § xxiv., and (in partial correction) Bp. Lghtft. Com. on Col. iii. 5.]
πλεονεξία, “ὁ σοναίοιιϑη 655, in P Par 6358 (B.c. 164) (= P Petr III. p- 24) μηδεμιᾶς ἐν τούτοις μήτε φιλοτιμίας, μήτε πλεονεξίας γενηθείσης keeps company with φιλοτιμία, which here represents a ‘‘ grasping ambition’’: cf. PSI V. 446° (A.p. 133-7) τὸ δὲ στρατ[ι]ωτικὸν ἐπὶ πλεονεξίᾳ Kal ἀδικίᾳ λαμβά[ν]εσθαι συνβέβηκε. In Musonius p. 72° (ed. Hense) it is linked with βία---ἅπερ ἀπὸ Blas kal πλεονεξίας πέφυκε ζῆν, and in 26. p. 9010 it accompanies ἡδονή---ὁ θεὸς... ἀήττητος μὲν ἡδονῆς, ἀήττητος δὲ πλεονεξίας, a remarkable parallel to the NT association with sins of the flesh, based on a saying of Jesus (Mk 733) and repeated by at least three different NT writers (1 Cor 519, Heb 134, 2 Pet 214). Bunyan’s instinct rightly made Pickthank name together among Beelzebub’s friends ‘‘my old Lord Lechery, Sir Having Greedy, with all the rest of our nobility.”” See also Exp T xxxvi. p. 478 f. That…
Read the full entry →πλεονεξία (pleonexia) — greediness.
πλεονεξία,
Ionic dialect -ιη, ἡ, greediness, assumption, arrogance, τῶν Σπαρτιητέων ἡ π. [Refs 5th c.BC+]; π. συγγενική wrong done to one's kin, [Refs 4th c.AD+]
2. assumption, αἱ ἐν τῷ πυνθάνεσθαι π. [Refs 4th c.BC+]
II. advantage, [Refs 5th c.BC+]; αἱ π. αἱ ἴδιαι, αἱ δημόσιαι, [Refs 5th c.BC+]; ἐπὶ πλεονεξίᾳ with a view to one's own advantage, [Refs 5th c.BC+]; μετὰ πλεονεξίας τινὸς ἀγωνίζεσθαι πρὸς [τὰ θηρία] [Refs]excellences, [Refs 3rd c.AD+]
II.2. a larger share of a thing, τῶν πολιτικῶν δικαίων [Refs 4th c.BC+]
II.3. gain derived from a thing, τὴν ἐπὶ τῶν ἰδίων δικῶν πλεονεξίαν [Refs 4th c.BC+]undue gains, [Refs 5th c.BC+]
πλεονεξία
pleonexia
from 4123; avarice, i.e. (by implication) fraudulency,
extortion:--covetous(-ness) practices, greediness.
see GREEK for 4123
πλεονεξία, ας, ἡ
n.f.
covetousness, avarice
πλεονεξία pleonexia 10x
some advantage which one possesses over another; an inordinate desire of riches, covetousness, Lk. 12:15; grasping, overreaching, extortion, Rom. 1:29; 1 Thess. 2:5; a gift exacted by importunity and conferred with grudging, a hard-wrung gift, 2 Cor. 9:5; a scheme of extortion, Mk. 7:22
πλεονεξία πλεονεξία, ἡ, the character and conduct of a πλεονέκτης, greediness, grasping, assumption, arrogance, Hdt., Thuc., etc.
gain, advantage, Xen., etc.; ἐπὶ πλεονεξίᾳ with a view to one's own advantage, Thuc., Xen.
c. gen. pers. advantage over, Xen.
c. gen. rei, a larger share of a thing, Arist.; gain made from a thing, Dem.
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
10 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 10 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
μυρίοι γὰρ ἔξαρνοι παρακαταθηκῶν ἐγένοντο ἱερῶν, τοῖς ἀλλοτρίοις ὡς ἰδίοις ὑπ’ ἀμέτρου τῆς πλεονεξίας καταχρησάμενοι.
καὶ γὰρ τοῖς ἡττωμένοις κοῦφον ἐδόκει τὸ λείπεσθαι κατὰ δικαιοσύνην οὐ κατὰ πλεονεξίαν αὐτὸ πάσχειν νομίζουσι·
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,…
ἐξ οὗ τοῖς μὲν ἰδιώταις ὕβρεις τε καὶ ἐπηρείας γείνεσθαι, τὸ δὲ στρατιωτικὸν ἐπὶ πλεονεξίᾳ καὶ ἀδικίᾳ διαβάλλεσθαι συνβέβηκε. παρανγέλλω δὴ τοῖς στρατηγοῖς καὶ βασιλικοῖς ἁπαξαπλῶς μηδενὶ παρέχειν ἄνευ
Οὐικτωρίνῳ ὑπάτοις. Σουβατιανῷ ἐπάρχῳ Αἰγύπτου … … υ. Αἴλιος Σαραπάμμων οὐετρανὸς ἐκ πλεονεξίας … … … σης τῇ στρατείᾳ διαφέρουσα σχολάζειν … … οτις ὡς δὲ ἔχει
διʼ ἀσχολίαν ἀπελθοῦσα πέπρακεν χωρὶς ἐμοῦ … παντοδαπήν. τοσαύτης οὖν μοι βίας καὶ πλεονεξίας καὶ ἁρπαγῆς γενομένης ἐπιστέλλω … τὸ βιβλίδιον ἀξιῶν … σε συντάξαι … ασασαν
πονηρία is a feminine noun meaning wickedness or iniquity, derived from πονηρός. It encompasses moral badness, vice, and malice, and appears in various New Testament contexts, including Matthew 22:18 and Acts 3:26. The term can also refer to evil dispositions of mind and is sometimes associated with plots or wicked deeds.
πονηρία, -as, 7, (πονηρός), [fr. Soph. down], Sept. for ys and Ay, depravity, iniquity, wickedness [(so A. V. almost uniformly) ], malice: Mt. xxii. 18; Lk. xi. 39; Ro. i. 29; 1 Co. v. 8; Eph. vi. 12; plur. ai πονηρίαι [cf. W. § 27,3; Β. § 123, 2; R. V. wickednesses], evil purposes Tovnpos and desires, Mk. vii. 22; wicked ways [A. V. iniquities], Acts iii. 26. [SyN. see κακία, fin.]
πονηρία is used in connexion with disease in P Tebt II. 2725 (medical—late ii/A.p.) οὐ Sia. πονηρίαν καὶ συν[άρ]τησιν τῶν νόσων, “᾿ ποὶ because of the malignity or complication of the diseases’’ (Edd.): cf. OGZS 519! (c. A.D. 245) πάντων . +. ἤρεμον kal γαληνὸν τὸν βίον δια[γόντων, πο]νηρίας kal διασεισμῶν πε[π]αυμένων. In the ν᾽ 4.1). amulet, BGU III. 954%4 (= Selections, p 134) the phrase in the Lord’s Prayer is cited as—pd[oat ἡμᾶς ἀπὸ τῆς ποίν Ἰηρ[ίας, which some may be tempted to quote in support of the AV of Mt 6%, The compound μειζοπονηρία (= μισοπονηρία) occurs in P Ryl IL. 11388 (a.p, 133) τοῦ οὖν πράγματος δεομένου τῆς σῆς μειζοπονηρίας, ‘since therefore the case requires the exercise of your hatred of wrongdoers”…
Read the full entry →πονηρία (ponēria) — evil.
πονηρ-ία, ἡ,
bad state or condition, ὀφθαλμῶν [Refs 5th c.BC+]
II. in moral sense, wickedness, vice, knavery, ἡ μωρία.. ἀδελφὴ τῆς π. ἔφυ [Refs 5th c.BC+]; εἰς τὴν π. πάλιν τρέπεται turns again to vice, [Refs 5th c.BC+]: in plural, knavish tricks, rogueries, [Refs 4th c.BC+]
II.2. baseness, cowardice, [Refs 5th c.BC+]
II.3. with a political connotation, mob-rule, [Refs 5th c.BC+]
πονηρία
poneria
from 4190; depravity, i.e. (specially), malice; plural (concretely)
plots, sins:--iniquity, wickedness.
see GREEK for 4190
πονηρία, ας, ἡ
n.f.
wickedness, iniquities
πονηρία πονηρία, ἡ, πονηρός a bad state or condition, badness, Plat.
in moral sense, wickedness, vice, knavery, Lat. pravitas, id. Plat., Xen.: in pl. knavish tricks, rogueries, Dem.
baseness, cowardice, Eur.
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
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.
Ὁ δὲ θεὸς τοῦτον μὲν τῆς δικαιοσύνης ἠγάπησε, κατεδίκαζε δʼ οὐκ ἐκείνων μόνων τῆς κακίας, ἀλλὰ καὶ πᾶν ὅσον ἦν ἀνθρώπινον τότε δόξαν αὐτῷ διαφθεῖραι καὶ ποιῆσαι γένος ἕτερον πονηρίας καθαρόν, ἐπιτεμόμενος αὐτῶν τὸν βίον καὶ ποιήσας ἐτῶν οὐχ ὅσα…
ἐὰν ᾖ ἀγαθός, ἡ δικαιοσύνη αὐτοῦ προηγήσεται αὐτοῦ: ἐὰν ᾖ πονηρός, ὁ μισθὸς τῆς πονηρίας ἔμπροσθεν αὐτοῦ:
ἐὰν ἐστηριγμενη ᾖ ἡ διάνοια ἡμῶν πιστῶς πρὸς τὸν θεόν, ἐὰν ἐκζητῶμεν τὰ εὐάρεστα καὶ εὐπρόσδεκτα αὐτῷ, ἐὰν ἐπιτελέσωμεν τὰ ἀνήκοντα τῇ ἀμώμῳ βουλήσει αὐτοῦ, καὶ ἀκολουθήσωμεν τῇ ὁδῷ τῆς ἀληθείας, ἀπορρίψαντες ἀφ̓ ἑαυτῶν πᾶσαν ἀδικίαν καὶ πονηρίαν,…
οὐδέποτε ἀγαθοποιήσας α … … ηὐχαρίστημαι ἢ καλῶς μοι γέγονεν. οἶδα γὰρ αὐτῶν τὴν πονηρίαν. παρακαλῶ δὲ σε περὶ πάντων ἐπιβλέπειν μου τὰ παιδέα. μὴ ἵνα αὐτοὺς λυπῇ σ
παρὰ … Ἡρακλᾶτος ἀπὸ Ὀξυρύγχων πόλεως … … … περιγραφὴ ουδ … … πονηρίας. ὅθεν … … γραμματεὺς πρακτόρων σιτικῶν
υ … προφάσει ἐνοχλεῖν ἡμῖν τε καὶ τοῖς ἑκασταχόθι ἄρχουσι … τῶν ἁμαρτίας καὶ πονηρίας συνεχῶς διορθουμένων. ἔτους … Αὐτοκράτορος Καίσαρος Μάρκου Αὐρηλίου Σεουήρου Ἀντωνίνου Παρθικοῦ μεγίστου Βρεταννικοῦ μεγίστου
δόλος refers to deceit, guile, or craftiness, often used in contexts involving trickery or entrapment. It appears in various New Testament passages, including Matthew 26:4 and Mark 7:22. The word is derived from a root meaning to decoy, and it encompasses a range of meanings related to cunning and fraud. Notably, Abbott-Smith mentions its use in the Septuagint for the Hebrew term for deceit.
THE only passage in the N. T. in which θεράπων occurs is Heb. iii. 5: ‘‘ And Moses verily was faithful in all his house, as a servant” (ὡς θεράπων). The allusion here to Num. xii. 7 is manifest, where the Septuagint has given θεράπων as its rendering of 12; it has done the same elsewhere (Exod. iv. 10; Deut. iii. 24; Josh. i. 2), yet has not made this its constant rule, frequently rendering it not by θεράπων, but by δοῦλος, out of which latter rendering, no doubt, we have at Rev. xv. 8, the phrase, Μωῦσῆς ὃ δοῦλος τοῦ Θεοῦ. It will 1 Lampe: ‘Christus est Vitis vera, ... et qua talis preponi, quin et opponi, potest omnibus aliis qui etiam sub hoe symbolo in scriptis propheticis pinguntur.’ Six) SYNONYUS OF THE NEW TESTAMENT. 20 not follow that there is no difference between δοῦλος and θεράπων ; nor yet that there may not be occasions when the one word would be far more fitly employed…
Read the full entry →δοῦλος, -η, -ον, (derived by most fr. δέω to tie, bind; by some fr. AEAQ to ensnare, capture, [(?) ἃ]. al.; οἵ. Vanitek p. 322]); serving, subject to: παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ, Ro. vi. 19. Then substantively, ἡ δούλη a female slave, bondmaid, handmaid: τοῦ θεοῦ, τοῦ κυρίου, one who worships God and submits to him, Acts ii. 18 (fr. Joel ii. 29 (iii. 2)); Lk. i. 38, 48. ὁ δοῦλος, Sept. for 33; 1. a slave, bondman, man of servile condition; a. properly: opp. to ἐλεύθερος, 1 Co. vii. 21; xii. 13; Gal. iii. 28; Eph. vi. 8; Col. iii. 11; Rev. vi. 15; xiii. 16; xix. 18; opp. to κύριος, δεσπότης, οἶκοδεσπότης, Mt. x, 24; xiii. 27sq.; Lk. xii. 46; Jn. xv. 15; Eph. vi. 5; Col. ii. 22; iv.1; 1 Tim. vi. 1; Tit. ii. 9; and very often. b. metaph. a. one who gives himself up wholly to another’s will, 1 Co. vii. 23; or dominion, τῆς ἁμαρτίας, Jn. vill. 834; Ro. vi. 17, 20; τῆς…
Read the full entry →| δόλος. For δόλος in the forensic sense, as Deut 2774, cf. the Jewish prayer for vengeance from Rheneia, Sy// 816% (ii/i B.c.) ἐπὶ τοὺς δόλωι φονεύσαντας : see Deissmann LAE, p. 423. Cf. the compound δολοφονέω, BGU II. 388i. 23 (ji/iii A.D.), Sy/Z 324° (i/B.c.). In BGU I. 3261-8 (a will—a pb. 189) we find ταύτῃ τῇ διαθήκῃ δόλος πονηρὸς ἀπέστη (?=améotw). Mommsen (Si/cungsherichte der Akad. su Berlin, phil.-hist. Klasse, 18 Jan. 1894, Ρ. 50) states that he has not met the phrase elsewhere in this connexion, and compares the common formula on graves, ab hoc monumento dolus A much earlier instance of δόλος πονηρός is Sy// 319% (ii/B.C.) μήτε να[υσὶν βοηθείτωσαν δημοσίαι βουλῇ μετὰ δόλου πονηροῦ: cf. OG/S 62912 (Δ.1.. 137) χωρὶ[ς] δόλου πο[νηροῦ, PSI III. 1587 (astrological —?iii/A.D.) διὰ μετεωρισμῶν καὶ κακῶν [δόλ]ων. malus abesto. The first of these inscriptions is about contemporaneous…
Read the full entry →δόλος (dolos) — deceit.
δόλος
__B· πάσσαλος, [Refs 5th c.AD+]
δόλος
dolos
from an obsolete primary verb, dello (probably meaning to decoy;
compare 1185); a trick (bait), i.e. (figuratively) wile:--craft,
deceit, guile, subtilty.
see GREEK for 1185
δόλος, ου, ὁ
n.m.
deceit, guile, treachery
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
de-set' (mirmah; (dolos)): The intentional misleading or beguiling of another; in Scripture represented as a companion of many other forms of wickedness, as cursing (Ps 10:7), hatred (Pr 26:24), theft, covetousness, adultery, murder (Mr 7:22; Ro 1:29). The Revised Version (British and American) introduces the word in Pr 14:25; 2Th 2:10; but in such passages as Ps 55:11; Pr 20:17; 26:26; 1Th 2:3, renders a…
11 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 11 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 24 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.
27, 18), „καὶ ὁ τύπτων τὸν πλησίον δόλῳ" (ib.
ἔχαιρον δʼ οἱ ἱερογραμματεῖς ἀμφοτέρων τῶν ἐθνῶν, Αἰγυπτίων μὲν ὡς τούς τε πολεμίους τῇ ἐκείνου κρατήσοντες ἀρετῇ καὶ τὸν Μωυσῆν ταὐτῷ δόλῳ κατεργασόμενοι, οἱ δὲ τῶν Ἑβραίων ὡς φυγεῖν αὐτοῖς ἐσομένου τοὺς Αἰγυπτίους διὰ τὸ Μωυσῆν αὐτοῖς στρατηγεῖν.
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,…
βούλομαι Ἑλληνικῶν … … μου … … … α ταύτῃ τῇ διαθήκῃ δόλος πονηρὸς ἀπέστω· οἰκετείαν χρήματά τε τῆς διαθήκης γεινομένης ἐπρίατο
ἐπικρατεῖν καὶ πᾶσαν δεσποτείαν ἔχειν ἀπὸ τῆς σήμερον ἐπὶ τὸν ἅπαντα χρόνον … σοὶ δόλον εἶναι πρ … … … ς … … ρειν ἀμφισβήτησιν μηδεμίαν ἐντεῦθεν ἔχειν
Πέτρᾳ. τόνδε τὸν ἔγγραφον διαμερισμὸν πεποίηνται πρὸς ἀλλήλους ἑκουσίᾳ αὐτῶν γνώμῃ καὶ αὐθαιρέτῳ προαιρέσει δόλου καὶ φόβου καὶ πάσης περιγραφῆς καὶ χλεύης χωρίς, ἐκ μὲν τοῦ ἑνὸς μέρους Πατρόφιλος
The Greek word ἀσέλγεια (i.e., *aselgeia*) refers to licentiousness, wantonness, or excess. It is built from a negative particle and a root meaning 'continent,' suggesting a lack of restraint. The term appears in several New Testament passages, including Mark 7:22 and Romans 13:13. Some lexicographers offer differing views on its etymology, but the general consensus is that it denotes unbridled lust and shameless behavior.
** ἀσέλγεια, -ας, ἡ
(< ἀσελγής, licentious; v. MM, s.v.),
[in LXX: Wi 14:26, III Mac 2:26*;]
licentiousness, wantonness, excess: Mk 7:22, Ro 13:13, II Co 12:21, Ga 5:19 (Lft., in l.), Eph 4:19, I Pe 4:3, II Pe 2:2, 7, 18, Ju 4.†
SYN.: ἀσωτία, profligacy, prodigality (v. Tr., Syn., § xvi; DB, iii, 46).
ἀσέλγεια, -as, 7, the conduct and character of one who is ἀσελγής (a word which some suppose to be compounded of a priv. and Σέλγη, the name of a city in Pisidia whose citizens excelled in strictness of morals [so Etym. Magn. 152, 38; per contra ef. Suidas 603 d.]; others of a intens. and σαλαγεῖν to disturb, raise a din; others, and now the majority, of a priv. and σέλγω i. q. θέλγω. not affecting pleasantly, exciting disgust), wnbridled lust, excess, licentiousnéss, lasciviousness, wantonness, outrageousness, shamelessness, insolence: Mk. vii. 22 (where it is uncertain what particular vice is spoken of); of gluttony and venery, Jude 4; plur., 1 Pet. iv. 3; 2 Pet. ii. 2 (for Rec. ἀπωλείαις), 18; of carnality, lasciviousness: 2 Co. xii. 21; Gal. v.19; Eph.iv. 19; 2 Pet. ii. 7; plur. “wanton (acts or) manners, as filthy words, indecent bodily movements, unchaste handling of males and…
Read the full entry →ἀσέλγεια appeared in P Magd 245 according to the original reading, but has been corrected in the new edition. The adj. appears among a number of technical epithets of ζῴδια in Vettius Valens p. 3355". -Ὦ χερσαῖα ἢ ἀσελγῆ ἢ λατρευτικὰ καὶ τὰ λοιπά. An obscure and badly-spelt document of iv/v A.D., BGU IV. 1024 ¥: 2", seems to contain this noun in the form ἀθελγία- -ἀλλὰ ᾿ναντία Kal ταύτης ὑπὸ σοῦ γενόμενον ἀθελγία ἐλενλέχ[ο]υσα τὰ πεπραγμένα, which the editor understands as = ἀλλ᾽ ἐναντία ταύτῃ ἡ ὑπὸ σοῦ γενομένη ἀθελγία ἐλέγχουσα κτλ. But we mention this passage only to note how early the popular etymology was current connecting it with @€Ayw. It is dubious at best, and the history of the word is really unknown ; but cf. Havers in /zdogerm. Forschungen xxviii (1911) p. 194 ff., who, adopting the foregoing etymology, understands ἀσελγής as = “‘ geschlagen,” then ‘‘ wahnsinnig,” and then…
Read the full entry →ἀσέλγεια (aselgeia) — debauchery.
ἀσέλγ-εια, ἡ,
licentiousness, wanton violence, [Refs 5th c.BC+]; insolence, opposed to κολακεία, [Refs 4th c.BC+]
II. licentiousness, περὶ τὰς σωματικὰς ἐπιθυμίας[Refs 2nd c.BC+]
ἀσέλγεια
aselgeia
from a compound of 1 (as a negative particle) and a presumed
selges (of uncertain derivation, but apparently meaning
continent); licentiousness (sometimes including other
vices):--filthy, lasciviousness, wantonness.
see GREEK for 1
ἀσέλγεια, ας, ἡ
n.f.
wantonness, lewdness
ἀσέλγεια aselgeia 10x
intemperance; licentiousness, lasciviousness, Rom. 13:13; insolence, outrageous behavior, Mk. 7:22
ἀσέλγεια ἀσελγής licentiousness, Plat., Dem.
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
→ General scriptures concerning Ec 2:24; 8:15; 11:9; Isa 22:13; 56:12; Lu 12:19,20; 16:25; 1Co 15:32,33; Jas 5:5; Jude 1:18,19
→ See ADULTERY
→ See DRUNKENNESS
→ See FORNICATION
→ See GLUTTONY
→ See LASCIVIOUSNESS
→ See SELF-INDULGENCE
→ See SODOMY
→ Also see ABSTINENCE, TOTAL
→ See CONTINENCE
→ See SELF-DENIAL
→ See TEMPERANCE
10 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 10 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
ὁ δὲ τῶν Αἰγυπτίων χλεύην θέμενος τὴν ἑκατέρων εὐλάβειαν ὡς ἡμίεργα διαταταττομένων εὐφόρησεν εἰς ἀσέλγειαν, ἐπιδαψιλευόμενος δυσθεράπευτον κακὸν σώμασι καὶ ψυχαῖς ἀκρασίαν καὶ παρασχὼν ἄδειαν ἁπάσας ἀδελφὰς ἄγεσθαι, τάς τε ἰδίας τοῦ ἑτέρου τῶν…
ἦν δὲ τὸ γύναιον δραστήριόν τε καὶ τολμηρόν, εἰς τοσαύτην δὲ ἀσέλγειαν καὶ μανίαν προύπεσεν, ὥστε καὶ ναὸν τῷ Τυρίων θεῷ ὃν Βελίαν προσαγορεύουσιν ᾠκοδόμησε καὶ ἄλσος παντοίων δένδρων κατεφύτευσε·
αἱ δὲ ἀκόλουθοι αὐτῶν καλοῦνται Λύπη, Πονηρία, Ἀσέλγεια, Ὀξυχολία, Ψεῦδος, Ἀφροσύνη, Καταλαλιά, Μῖσος.
ἡ δὲ ἴσως ἂν ἀπαίδευτος οὖσα … καὶ ἀχθομένη τῷ ὑποχειρίαν μοι εἶναι πᾶσαν ἀσέλγειαν … ἀμνηστίαν ποιησαμένη ἧς τε μετὰ καμάτου … … αὐτῇ παρέσχον τὴν ἐλπίδα εχ
ἐχρεώστουν τὴν δόσιν ὑπὲρ σοῦ τῷ σῷ δανειστῇ, καὶ μηδαμῶς δυνησομένου δυσπραγίᾳ χρήσασθαι ἢ ἀσελγείᾳ καὶ ἀσωτίας ἔργοις καὶ ὑπερθέσει χρήσεσθαι καθʼ οἱανοῦν δήποτε πρόφασιν περὶ τὴν ἀπόδοσιν τῶν
The Greek word ὀφθαλμός (transliterated as ophthalmos) means 'eye' and is used both literally and figuratively. It appears frequently in the New Testament, often relating to physical sight, metaphorical vision, and ethical qualities like envy. The word is derived from roots associated with seeing and encompasses a range of meanings, including the eye's role in perception and understanding.
ὀφθαλμός, -οῦ, ὁ,
[in LXX chiefly for עַיִן;]
the eye (as in cl., chiefly pl.): Mt 5:38, Mk 9:47, Lk 6:41, Jo 9:6, al.; τοὺς ὀ. ἐξορύθσσειν (fig.), Ga 4:15; ἐπᾶραι, Lk 6:20, Jo 6:5; ἀνοῖξα, Ac 9:40; id., of restoring sight, Mt 20:33, Jo 9:10, al.; ἐν ῥιπῇ ὀφθαλμοῦ, I Co 15:52; by anthropom., of God, He 4:13, I Pe 3:12; pleonastically (cf.…
Read the full entry →ὀφθαλμός, -ov, ὁ, [fr. τ. dm to see; allied to ὄψις, ὄψομαι, etc.; Curtius § 627], Sept. for py, [fr. Hom. down], the eye: Mt. v. 38; Mk. ix.47; Lk. xi. 34; Jn. ix. 6; 1 Co. xii. 16; Rev. vii.17; xxi. 4, and often; pum) ὀφθαλμοῦ, 1 Co. xv. 52; of ὀφθαλμοί pov εἶδον (see the remark in γλῶσσα, 1), Lk. ii. 30; ef. iv. 20; x. 23; Mt. xiii. 16; 10Co.ii.9; Rev.i.7; [ἀνέβλεψαν οἱ ὀφθαλμοί Mt. xx. 34 RG]; ἰδεῖν τοῖς ὀφθ., Mt. xiii. 15; Jn. xii. 40; Acts xxviii. 27; ὁρᾶν τοῖς ὀφθ. (see dpaw, 1), 1 Jn. i. 1; ἡ ἐπιθυμία τῶν ὀφθ. desire excited by seeing, 1 Jn. ii. 16. Since the eye is the index of the mind, the foll. phrases have arisen: ὀφθ. σου πονηρός ἐστιν, i. 6. thou art envious, Mt. xx. 15; ὀφθ. πονηρός, envy, Mk. vii. 22 (yy yr, an envious man, Prov. xxiii. 6; xxviii. 22; cf. Sir. xxxiv. 13; JNA JPY Apr, thine eye is evil toward thy brother, i. e. thou enviest [grudgest] thy brother, Deut.…
Read the full entry →ὀφθαλμός is naturally common in personal descriptions, e.g. P Ryl II. 1594 5 (A.D. 31-2) οὐ(λὴ) ὑπ᾽ ὀφθίαλμὸν) δεξιόν, Ρ Leid λάμποντες ἐν ταῖς κόραις τῶν ἀνθρώπων, of a god's eyes. The phrase eto, domzine, ut eum ant
ὀφθαλμός (ophthalmos) — eye.
ὀφθαλμός, ὁ,
(ὄπωπ-α, ὀφ-θῆναι, see at {ὄψ} B) eye, used by [Refs 8th c.BC+] mostly in plural; ὀφθαλμοὶ δ᾽ ὡς εἰ κέρα ἕστασαν.. ἀτρέμας ἐν βλεφάροισι [Refs 8th c.BC+]: the plural continued most common, but the dual also occurs, as in [Refs 5th c.BC+] before one's eyes, [Refs 8th c.BC+]; ὀφθαλμοῖσιν ἰδεῖν, ὁρᾶσθαι, etc.,[Refs 8th c.BC+]; but ἐν ὀφθαλμοῖσιν ὁρᾶν, νοεῖν, to see before one's eyes,[Refs 8th c.BC+]; ἔχειν ἐν ὀ. to have before one's eyes, [Refs 5th c.BC+]; τὰ ἐν ὀ. what is before one's eyes, [Refs 5th c.BC+]; τὸ ἐν τοῖς ὀ. δὴ γελοῖον what was ridiculous to the eye, [Refs]; ἐπίπροσθε τῶν ὀ. [Refs 4th c.BC+]; γενέσθαι τινὶ ἐξ ὀφθαλμῶν to get out of any one's sight, [Refs 5th c.BC+]; κατ᾽ ὀφθαλμοὺς λέγειν τινί to tell one to one's face, opposed to εἰς οὖς, [Refs 5th c.BC+]; τυράννου κατ᾽ ὀ. κατηγορεῖν to accuse him to his face…
Read the full entry →ὀφθαλμός
ophthalmos
from 3700; the eye (literally or figuratively); by implication,
vision; figuratively, envy (from the jealous side-glance):--eye,
sight.
see GREEK for 3700
ὀφθαλμός, οῦ, ὁ
n.m.
the eye
ὀφθαλμός ὀφθαλμός, οῦ, ὁ, from ΟΠ, Root of ὄψομαι, ὀφθῆναι the eye, mostly in pl., Hom., etc.; ἐλθεῖν ἐς ὀφθαλμούς τινος to come before one's eyes, Il.; ἐν ὀφθαλμοῖσιν before one's eyes, Lat. in oculis, Hom., attic; πρὸ τῶν ὀφθ. Aeschin.; ἐξ ὀφθαλμῶν out of one's sight, Hdt.; κατ᾽ ὀφθαλμούς to one's face, Ar.
in sg. the eye of a master or ruler, πάντα ἰδὼν Διὸς ὀφθ. Hes.; so a king is called ὀφθ. οἴκων Aesch.; and in Persia ὀφθαλμὸς βασιλέως, the king's eye, was a confidential officer, through whom he beheld his subjects, Hdt., Ar., etc.
ἑσπέρας ὀφθ., νυκτὸς ὀφθ., of the moon, Pind.
Read the full entry →Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
i (`ayin; ophthalmos):
(1) The physical organ of sight, "the lamp of the body" (Mt 6:22), one of the chief channels of information for man. A cruel custom therefore sanctioned among heathen nations the putting out of the eyes of an enemy or a rival, because thus his power was most effectually shattered (Jud 16:21; 2Ki 25:7; Jer 39:7). Such blinding or putting out of the "right eye" was also considered a deep humiliation, as it robbed the victim of his beauty, and made him unfit to take his part in war (1Sa 11:2; Zec 11:17).
Eye
(Heb. ‘ain, meaning “flowing”), applied (1) to a fountain, frequently; (2) to colour (Num. 11:7; R.V., “appearance,” marg. “eye”); (3) the face (Ex. 10:5, 15; Num. 22:5, 11), in Num. 14:14, “face to face” (R.V. marg., “eye to eye”). “Between the eyes”, i.e., the forehead (Ex. 13:9, 16).
The expression (Prov. 23:31), “when it giveth his colour in the cup,” is literally, “when it giveth out [or showeth] its eye.” The beads or bubbles of wine are thus spoken of. “To set the eyes” on any one is to view him with favour (
(The practice of painting the eyelids to make the eyes look large, lustrous and languishing is often alluded to in the Old Testament, and still extensively prevails among the women of the East, and especially among the Mohammedans. Jezebel, in (2 Kings 9:30) is said to have prepared for her meeting with Jehu by painting her face, or, as it reads in the margin, "put her eyes in paint." See also (Ezekiel 23:40) A small probe of wood, ivory or silver is wet with rose-water and dipped in an impalpable black powder, and is then drawn between the lids of the eye nearly closed, and leaves a narrow black border, which is though a great ornament. --ED.)
The same Hebrew word means both eye and fountain. Besides its common use, to denote the organ of sight, it is often used figuratively in the Bible. Most of these passages, however, require no explanation. The custom of sealing up the eyes of criminals, still practiced in the East, is thought to be alluded to in Isa 6:10 44:18. The expression, "As the eyes of servants look unto the hand of their masters," Ps 123:2, is elucidated by a knowledge of the fact that many eastern servants are taught to stand always upon the watch, and are in general directed by a nod, a wink, or some slight motion of the fingers imperceptible to strangers. Many Scripture phrases intimate the soul-like nature of the eye, quickly and truly expressing the thoughts of the heart: such as "the bountiful eye"…
101 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 100 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 302 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.
τοσούτῳ γὰρ τὸ νοητὸν τοῦ ὁρατοῦ λαμπρότερόν τε καὶ αὐγοειδέστερον ὅσῳπερ ἥλιος, οἶμαι, σκότους καὶ ἡμέρα νυκτὸς καὶ [τὰ κριτήρια] νοῦς, ὁ τῆς ὅλης ψυχῆς ἡγεμών, ὀφθαλμῶν σώματος.
πένθος τε ἦν καὶ ὀδυρμοὶ γυναικῶν καὶ παίδων πρὸ ὀφθαλμῶν ἐχόντων τὸν ὄλεθρον ὄρεσι καὶ θαλάττῃ περικεκλεισμένων καὶ πολεμίοις καὶ φυγὴν οὐδαμόθεν ἐκ τούτων ἐπινοούντων.
λέγει οὖν ὁ προφήτης: Ἐγὼ κύριος, ὁ θεός σου, ἐκάλεσά σε ἐν δικαιοσύνῃ καὶ κρατήσω τῆς χειρός σου καὶ ἐνισχύσω σε, καὶ ἔδωκά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν ἀνοῖξαι ὀφθαλμοὺς τυφλῶν καὶ ἐξαγαγεῖν ἐκ δεσμῶν πεπεδημένους καὶ ἐξ οἴκου φυλακῆς…
ὑπτίωι, τῆι ἑαυτῆς Φιλοξένας ἀδελφῆι Εὐδαιμονίδι ὡς ἐτῶν κβ μέσηι μελίχρωι μακροπροσώπωι εὐθύρινι λευκὸν ὀφθαλμοῦ δεξιοῦ … μετὰ κυρίου … ὡς ἐτῶν … οὐλὴ μετώπωι ἐκ δεξιῶν, παρακεχωρηκέναι τὴν
οἰκίᾳ μητρικῇ τοῦ πατρὸς τετελευτηκότος, εἰμὶ δὲ ὁ προγεγραμμένος Πανεφρέμμεις ἐτῶν κα, οὐλὴ παρὰ ὀφθαλμὸν δεξιόν· καὶ τοὺς ἀνεψιούς μου Πανεφρέμμειν Ἀγχώφεως νεωτέρου Πανεφρέμμεως μητρὸς Θασῆτος τῆς Στοτοήτεως ἐτῶν
τῆς Θεμίστου μερίδος τοῦ Ἀρσινοίτου νομοῦ. ὁμολογεῖ Σοῆρις Ἐριέως ὡς ἐτῶν … … τὸν ὀφθαλμὸν δεξιόν, μετὰ κυρίου τοῦ συγγενοῦς Ἁρποκράτου Σώτου ὡς ἐτων … γ οὐλὴ δακτύλῳ μικρῷ
πονηρός (poneros) means bad or evil, often in a moral sense, and is derived from the verb πονέω meaning to toil. It describes things that are toilsome or painful and can refer to people, actions, or even spirits, particularly in the context of wickedness or malice. The New Testament frequently uses it to describe the devil or evil individuals, as seen in verses like Matthew 5:37 and 13:19.
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 →πονηρός (on the accent ef. Lob. ad Phryn. p. 389; Gottling, Lehre v. Accent, p. 304 sq.; [Chandler §§ 404, 405]; Lipsius, Grammat. Untersuch. p. 26), -d, τόν ; compar. πονηρότερος (Mt. xii. 45; Lk. xi. 26); (πονέω, πόνος) ; fr. Hes., [Hom. (ep. 15, 20), Theog.] down; Sept. often for 1; 1. full of labors, annoyances, hardships ; a. pressed and harassed by labors ; thus Hercules is called πονηρότατος καὶ ἄριστος, Hes. frag. 43, 5. b. bringing toils, annoyances, perils: (καιρός, Sir. li. 12); ἡμέρα πονηρά, of a time full of peril to Christian faith and steadfastness, Eph. v. 16; vi. 13, (so in the plur. ἡμέραι πον. Barn. ep. 2, 1); causing pain and trouble [A. V. grievous], ἕλκος, Rev. xvi. 2. 2. bad, of a bad nature or condition ; a. in a physical sense: ὀφθαλμός, diseased or blind, Mt. vi. 23; Lk. xi. 34, (πονηρία ὀφθαλμῶν, Plat. Hipp. min. p. 3874 ἃ. ; the Greeks use πονηρῶς ἔχειν or…
Read the full entry →πονηρός. This adj. denoting the active exercise of evil is seen in BGU 11. 372%) (a.p. 154) πονηρ[ὃν K]g[l] λῃσίτ]ρικὸν β[(ον, PSI V. 4521 (iv/A.D.) πονηρὰ βουλευσαμέν[ ου]ς, and Syil 809 (= *1175)'® (iv/iii B.C.) ῥῆμα μοχθηρὸν ἢ πονηρὸν φθένγεσθαι. With the Lat. sepulchral formula ad hoc monumento dolus malus abesto, cf. BGU I. 3261-3 (a.nd. 194) ταύτῃ TH διαθήκῃ δόλος πονηρὸς ἀπέστηί( --ω)Ἱ. In the deed of divorce P Grenf II. 76° (A.D. 305-306) a couple are stated to have renounced their married life ἐκ τινὸς πονηροῦ δαίμονος, ‘‘owing to some evil deity,” and similarly P Lips I. 345 (ες A.D. 375). The word is joined with ἀσεβεῖς in Jos. Anét. xii. 252, xiii. 34. For the original meaning of πονηρός, ‘ toilworn,” ‘“laborious ’’ we may cite the description of Heracles, the type of the strenuous life—ovypdtatos καὶ ἄριστος (Hes. Fr. 43.…
Read the full entry →πονηρός (ponēros) — evil/bad.
πονηρός, ά, όν,
in physical sense, oppressed by toils, πονηρότατος καὶ ἄριστος, of Heracles, [Refs 8th c.BC+]
2. of things, toilsome, painful, grievous, ἔργα [Refs 8th c.BC+]
II. in bad case, in sorry plight, useless, good-for-nothing, σύμμαχοι[Refs 5th c.BC+]; κύων, ἱππάριον, [Refs 5th c.BC+]; δίαιτα, τροφή, σιτία, injurious, [Refs 5th c.BC+]; π. σῶμα, opposed to χρηστόν, [Refs]; π. σκώμματα sorry jests, [Refs 5th c.BC+]; π. πράγματα a bad state of things, [Refs 5th c.BC+]; π. ἀρχὴ τῆς παιδείας a bad beginning, [Refs 5th c.BC+] adverb, -ρῶς ἔχειν to be in bad case, [Refs 5th c.BC+]; π. διακεῖσθαι, διατεθῆναι, [Refs 5th c.BC+]
πονηρός
poneros
from a derivative of 4192; hurtful, i.e. evil (properly, in effect or
influence, and thus differing from 2556, which refers rather to
essential character, as well as from 4550, which indicates degeneracy
from original virtue); figuratively, calamitous; also (passively) ill,
i.e. diseased; but especially (morally) culpable, i.e. derelict,
vicious, facinorous; neuter (singular) mischief, malice, or (plural)
guilt; masculine (singular) the devil, or (plural) sinners:--bad,
evil, grievous, harm, lewd, malicious, wicked(-ness). See also 4191.
see GREEK for 4192
see GREEK for 2556
see GREEK for 4550
see GREEK for 4191
πονηρός, ά, όν
Adj
evil, bad, wicked
πονηρός ponēros 78x
bad, unsound, Mt. 6:23; 7:17, 18; evil, afflictive, Eph. 5:16; 6:13; Rev. 16:2; evil, wrongful, malignant, malevolent, Mt. 5:11, 39; Acts 28:21; evil, wicked, impious, and τὸ πονηρόν, evil, wrong, wickedness, Mt. 5:37, 45; 9:4; slothful, inactive, Mt. 25:26; Lk. 19:22; ὁ πονηρός, the evil one, the devil, Mt. 13:19, 38; Jn.…
Read the full entry →πονηρός πονηρός, ή, όν πονέω toilsome, painful, grievous, Theogn., Ar.
in bad case, in sorry plight, useless, good-for-nothing, Ar., Plat., etc.:—adv., πονηρῶς ἔχειν to be in bad case, Thuc.
in moral sense, bad, worthless, knavish, Lat. pravus, improbus, Aesch., Eur.; πονηρὸς κἀκ πονηρῶν rogue and son of rogues, Ar.; πόνῳ πονηρός laboriously wicked, id. Ar.:— ὁ π. the evil one, NTest.
base, cowardly, Soph.; π. χρώματα the coward's hue, Xen.
Adj-NSM — Adjective · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
A-NSM Part of Speech: Adjective Case: Nominative Number: Singular Gender: Masculine
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23
79 occurrences in the New Testament, rendered 12 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 78 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 172 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.
ἀλλ’ ὡς ἔοικεν αἰνίττεται διὰ μὲν τοῦ παραδείσου τὸ τῆς ψυχῆς ἡγεμονικόν, ὅπερ ἐστὶ κατάπλεων οἷα φυτῶν μυρίων ὅσων δοξῶν, διὰ δὲ τοῦ δένδρου τῆς ζωῆς τὴν μεγίστην τῶν ἀρετῶν θεοσέβειαν, δι’ ἧς ἀθανατίζεται ἡ ψυχή, διὰ δὲ τοῦ καλῶν καὶ πονηρῶν…
οἱ μὲν γὰρ ἄλλοι νομοθέται τοῖς μύθοις ἐξακολουθήσαντες τῶν ἀνθρωπίνων ἁμαρτημάτων εἰς τοὺς θεοὺς τῷ λόγῳ τὴν αἰσχύνην μετέθεσαν καὶ πολλὴν ὑποτίμησιν τοῖς πονηροῖς ἔδωκαν·
Ἡμερῶν οὖν οὐσῶν πονηρῶν καὶ αὐτοῦ τοῦ ἐνεργοῦντος ἔχοντος τὴν ἐξουσίαν, ὀφείλομεν ἑαυτοῖς προσέχοντες ἐκζητεῖν τὰ δικαιώματα κυρίου,
ἡμῶν περὶ τὴν τῶν ἐδαφῶν γεωργίαν μηδὲν τοῖς δημοσίοις ἔλαττον ἐπακολουθήσῃ, διαλάβη δὲ … πονηρὸν περιπεσόντων αὐτῶν τῇ κατὰ τοὺς νόμους κολάσει, ἵνʼ ὦμεν εὐεργετημένοι. διευτύχει.
κλαίοντα πλείστοις δάκρυσιν. τί οὖν ἐστιν; ἐγὼ πεπεισμένος μου τῇ διανοίᾳ μηθὲν κακῷ ἢ πονηρῷ συνειδώς, δοκῶ μηδὲν παθεῖν· ὃ ἐὰν οὖν ἐφίδω πῶς μου τὰ πραγμάτια χωρεῖ πάλιν
πρὸ σοῦ καὶ ὑπέσχε διατυπώσασθαι π … … α … α καὶ ὅτι πονηροῦ … … … … η … δοκεῖ δέ μοι παραμ … … … ολης
The Greek word βλασφημία (i.e., *blasphemia*) refers to slander or abusive speech, particularly against God, known as blasphemy. It is derived from βλάσφημος and encompasses a range of derogatory expressions, including defamation and irreverent remarks. The New Testament cites it in various contexts, such as Matthew 12:31 and Mark 3:28, highlighting its serious implications.
βλασφημία, -as, 9, railing, reviling, (Vulg. blasphemia) ; a. univ. slander, detraction, speech injurious to another’s good name : Mt. xii. 31; xv. 19; Mk. iii. 28; vii. 22; Eph. iv. 31; Col. iii. 8; 1 Tim. vi. 4; Jude 9 (κρίσις βλασφημίας, i. 4. κρίσις βλάσφημος in 2 Pet. ii. 11, a judgment pronounced in reproachful terms); Rev.ii.9. ὍὌ. specifically, impious and reproachful speech injurious to the divine majesty: Mt. xxvi. 65; Mk. ii. 7 [RG]; xiv. 64; Lk. v. 21; Jn. x. 33; Rev. xiii. 5 [not Lehm.]; ὄνομα or ὀνόματα βλασφημίας i. q. βλάσφημα (cf. W. § 34, 3 b.; [B. § 132, 10]): Rev. xiii. 1; xvii. 3 [RG Tr, see γέμω]; τοῦ πνεύματος, gen. οὗ obj., Mt. xii. 31; πρὸς τὸν θεόν, Rev. xiii. 6. (Eur., Plat., Dem., al.; for ΠΣ), Ezek. xxxv. 12.) [BB.DD. 5. ν. Blasphemy; Campbell, Diss. on the Gospels, diss. ix. pt.…
Read the full entry →βλασφημία (blasphēmia) — blasphemy.
βλασφημ-ία, ἡ,
word of evil omen, profane speech, [Refs 4th c.BC+]; βλασφημίαν ἐφθέγξατο, at a sacrifice, [Refs 5th c.BC+]
2. defamation, slander, [NT+4th c.BC+]; ὅλας ἁμάξας βλασφημιῶν whole cart-loads of abuse, [Refs 2nd c.AD+]
3. irreverent speech against God, blasphemy, ἡ εἰς τὸ θεῖον β. [LXX+4th c.BC+]against.., [NT]
βλασφημία
blasphemia
from 989; vilification (especially against God):--blasphemy, evil
speaking, railing.
see GREEK for 989
βλασφημία, ας, ἡ
n.f.
abusive or scurrilous language, blasphemy
βλασφημία From βλάσφημος a profane speech, opp. to εὐφημία, Eur., Plat.
defamation, evil-speaking, slander, Dem.
impious and irreverent speech against God, blasphemy, NTest.; τοῦ πνεύματος against the Spirit, id. NTest.; πρός τινα id. NTest.
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
slan'-der (substantive, dibbah, "slander"; diabolos, "slanderer"; verb raghal, "to slink about" as a talebearer, lashan, "to use the tongue," "to slander"; diaballo, "to calumniate," "to slander"; and other words): Slander (etymologically a doublet of "scandal," from OFr. esclandre, Latin scandalum, "stumblingblock") is an accusation maliciously uttered, with the purpose or effect of damaging the reputation of another. As a rule it is a false charge (compare Mt 5:11); but it may be a truth circulated insidiously and with a hostile purpose (e.g. Da 3:8, "brought accusation against," where Septuagint has diaballo, "slander"; Lu 16:1, the same Greek word). Warnings, condemnations and complaints in reference to this sin are very…
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
μηδὲν οὖν μήτε τῶν εἰς εὐλογίας καὶ εὐχὰς μήτε τῶν εἰς βλασφημίας καὶ κατάρας ἐπὶ τὰς ἐν προφορᾷ διεξόδους ἀναφερέσθω μᾶλλον ἢ διάνοιαν, ἀφ’ ἧς ὥσπερ ἀπὸ πηγῆς ἑκάτερον εἶδος τῶν λεχθέντων δοκιμάζεται.
εἰ γάρ τις τῆς σκηνῆς κατανοήσειε τὴν πῆξιν καὶ τοῦ ἱερέως ἴδοι τὴν στολὴν τά τε σκεύη, οἷς περὶ τὴν ἱερουργίαν χρώμεθα, τόν τε νομοθέτην εὑρήσει θεῖον ἄνδρα καὶ ματαίως ἡμᾶς ὑπὸ τῶν ἄλλων τὰς βλασφημίας ἀκούοντας·
καὶ αὕτη ἡ ἀκοὴ οὐ μόνον εἰς ἡμᾶς ἐχώρησεν, ἀλλὰ καὶ εἰς τοὺς ἑτεροκλινεῖς ὑπάρχοντας ἀφ̓ ἡμῶν, ὥστε καὶ βλασφημίας ἐπιφέρεσθαι τῷ ὀνόματι κυρίου διὰ τὴν ὑμετέραν ἀφροσύνην, ἑαυτοῖς δὲ κίνδυνον ἐπεξεργάζεσθαι.
The Greek word ὑπερηφανία (i.e., *huperēphania*) means haughtiness or arrogance, derived from ὑπερήφανος. It is associated with disdain and contempt, particularly in the context of relationships with others. The New Testament references it in Mark 7:22, where it is linked to negative traits.
ὑπερηφανία, -ας, ἡ
(< ὑπερήφανος, q.v.),
[in LXX chiefly for גָּאוֹן and cogn. forms ;]
haughtiness, arrogance, disdain: Mk 7:22 (Plat., Xen.).†
ὑπερηφανία. For the sense ‘‘haughtiness,” ‘‘ arrogance,” as in Mk 722, cf. Aristeas 262 πῶς ἂν μὴ τραπείη tis εἰς ὑπερηφανίαν ; ‘“how should one keep oneself from pride?”, and 24. 269. The verb is similarly used in P Flor III. 367% (iii/a.p.) πλούτῳ γαυρωθεὶς [Kai] πολλῇ χρημάτων περιουσίᾳ ὑπίερη]φανεῖς τοὺς φίλους, but has a weakened sense in P Oxy NIV. 1676%° (iii/A.D.) ἀλλὰ πάντως κρείττονα εἶχες" διὰ τοῦτο ὑπερηφάνηκας ἡμᾶς, ‘‘but you doubtless had better things to do; that was why you neglected us” (Edd.). See also the intrans. use of the verb in BGU I. 4815 (iii/A.D.) ἐὰν ἀναβῇς τῃ ἑορτῇ, ἵνα ὁμόσε γενώμεθα, καὶ μὴ ὑπερηφανήσῃς.
ὑπερηφανία (huperēphania) — pride.
ὑπερηφᾰν-ία, ἡ,
arrogance, [NT+6th c.BC+]: also with genitive objecti, contempt towards or for.., [Refs 5th c.BC+]
ὑπερηφανία
huperephania
from 5244; haughtiness:--pride.
see GREEK for 5244
ὑπερηφανία, ας, ἡ
n.f.
pride, arrogance
ὑπερηφανία hyperēphania 1x
haughtiness, arrogance, Mk. 7:22*
ὑπερηφανία ὑπερηφα^νία, ἡ, arrogance, disdain, Xen., Dem.:—c. gen. objecti, contempt towards or for another, Plat., Dem.
from ὑπερήφα^νος
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
→ General scriptures concerning Ex 18:10,11; Le 26:19; De 8:11-14,17-20; Jud 9:14,15; 1Sa 2:3-5; 1Ki 20:11; 2Ki 14:9,10; 2Ch 25:18,19; Job 11:12; 12:2,3; 13:2,5; 15:1-13; 18:3; 21:31,32; 32:9-13; 37:24; Ps 9:20; 10:2-6,11; 12:4; 18:27; 31:23; 49:11; 52:7; 73:6,8,9; 75:4-6; 101:5; 119:21,69,70,78; 138:6;
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.
Counted over the 19 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.
Ἐπέδειξε δὲ ὁ θεὸς αὑτὸν ἡσθέντα τῷ ἔργῳ τῶν Ἑβραίων καὶ μὴ μάτην αὐτοὺς πονήσαντας ὑπερηφανίᾳ τῆς χρήσεως, ἀλλʼ ἐπεξενώθη καὶ κατεσκήνωσε τῷ ναῷ τούτῳ.
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,…
ʽΠ δὲ τοῦ θανάτου ὁδός ἐστιν αὕτη: πρῶτον πάντων πονηρά ἐστι καὶ κατάρας μεστή: φόνοι, μοιχεῖαι, ἐπιθυμίαι, πορνεῖαι, κλοπαί, εἰδωλολατρίαι, μαγεῖαι, φαρμακίαι, ἁρπαγαί, ψευδομαρτυρίαι, ὑποκρίσεις, διπλοκαρδία, δόλος, ὑπερηφανία, κακία, αὐθάδεια,…
The Greek word ἀφροσύνη (i.e. aphrosunē) means foolishness or senselessness, derived from ἄφρων (i.e. aphron). It encompasses notions of thoughtlessness and recklessness, appearing in the New Testament in Mark 7:22 and 2 Corinthians 11:1, 17, 21. The lexicons agree on its meanings, with no significant disagreement noted.
ἀφροσύνη, -ης, ἡ
(< ἄφρων),
[in LXX for אִוֶּלֶת, נְבָלָה, etc.;]
foolishness: Mk 7:22, II Co 11:1, 17, 21.†
ἀφροσύνη, -ης, ἡ, (ἄφρων), foolishness, folly, senselessness: 2 Co. xi. 1, 17, 21; thoughtlessness, recklessness, Mk. vii. 22. [From Hom. down.]
ἀφροσύνη (aphrosunē) — foolishness.
ἀφροσύνη, ἡ,
(ἄφρων) folly, thoughtlessness, frequently in plural, παῖδας καταπαυέμεν ἀφροσυνάων[Refs 8th c.BC+]; opposed to σωφροσύνη and σοφία, [Refs 5th c.BC+]
ἀφροσύνη
aphrosune
from 878; senselessness, i.e. (euphemistically) egotism; (morally)
recklessness:--folly, foolishly(-ness).
see GREEK for 878
ἀφροσύνη, ῆς, ἡ
n.f.
want of sense, foolishness
ἀφροσύνη aphrosynē 4x
inconsiderateness, folly; boastful folly, 2 Cor. 11:1, 17, 21; in NT foolishness, levity, wickedness, impiety, Mk. 7:22*
ἀφροσύνη ἄφρων folly, thoughtlessness, senselessness, in sg. and pl., Hom., Soph., Thuc.
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
4 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 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
τουτὶ δὲ συμβήσεται, ἐὰν μήτε αἱ ἄλογοι ἡδοναὶ ψυχῆς δυναστεύσωσι γαστριμαργίαν καὶ λαγνείαν ἐπιτειχίσασαι μήτε αἱ δόξης ἢ χρημάτων ἢ ἀρχῆς ἐπιθυμίαι τὸ τοῦ βίου κράτος ἀνάψωνται μήτε στείλωσι καὶ κάμψωσι διάνοιαν αἱ λῦπαι μήθ’ ὁ κακὸς σύμβουλος…
Ἤρκει μὲν οὖν τὸν δίχα πονηρίας ἀνόητον καὶ τὰ προειρημένα τῶν κακῶν εἰς σύνεσιν καὶ τοῦ συμφέροντος τὴν ἐπίνοιαν ὠφελῆσαι, Φαραώθης δὲ οὐ τοσοῦτον ὑπὸ ἀφροσύνης ὅσον ὑπὸ κακίας ὅμως αἰσθόμενος γὰρ τῆς αἰτίας ἀντεφιλονείκει τῷ θεῷ καὶ τοῦ κρείττονος…
εἶτα ἐκ τῆς ἀφροσύνης γίνεται πικρία, ἐκ δὲ τῆς πικρίας θυμός, ἐκ δὲ τοῦ θυμοῦ ὀργή, ἐκ δὲ τῆς ὀργῆς μῆνις: εἶτα ἡ μῆνις αὕτη ἐκ τοσούτων κακῶν συνισταμένη γίνεται ἁμαρτία μεγάλη καὶ ἀνίατος.