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List Of Sins In Strongs Concordance - Greek Transliteration - Greek Word Study

Greek Word Studies | Precept Austin

Englishman's Greek Concordance

Matthew 15:19

διαλογισμός 1261. Dialogismos [thoughts]: Evil thoughts - thoughts that are troublesome, injurious, pernicious, destructive, baneful. Malicious, wicked, evil thoughts. The word, “thoughts” comes up in the concordance but the word, “evil thoughts” in Matthew did not..

The term "dialogismos" refers to the process of reasoning or deliberation, often involving internal thoughts or debates. It can denote both positive and negative connotations, such as thoughtful consideration or skeptical questioning. In the New Testament, it is frequently used to describe the inner thoughts and doubts of individuals, particularly in relation to faith and understanding of God's will.

Cultural and Historical Background: In the Greco-Roman world, reasoning and debate were highly valued as means of discovering truth and understanding the world. Philosophical schools often engaged in dialogismos to explore various ideas and beliefs. In the Jewish context, reasoning was also important, but it was expected to align with the wisdom and revelation of God as found in the Scriptures. The New Testament reflects this tension between human reasoning and divine revelation.

Φόνος 5408. Phonos: [murders.] φονεύω 5407. Phoneuó: [murder.] φονεύς 5406. Phoneus: [a murderer.] slaughter, killing. commit intentional (unjustified) homicide. Depriving one of life by illegal or intentional act.

Usage: The term "phonos" is used in the New Testament to denote the act of murder or unlawful killing. It is often associated with acts of violence and is considered a grave sin. The word emphasizes the intentional and malicious nature of taking another person's life.

Cultural and Historical Background: In the Greco-Roman world, murder was a serious crime, often punishable by death or exile. The Jewish law, as outlined in the Old Testament, also strictly prohibited murder, reflecting the commandment "You shall not murder" (Exodus 20:13). The New Testament continues this tradition, condemning murder as a violation of God's law and an act contrary to the love and respect for life that believers are called to uphold.

μοιχεία 3430. Moicheia: [adulteries.] μοιχεύω 3431. Moicheuó: [adultery.] μοιχός 3432. Moichos: [adulterers.] describes an act of sexual intercourse with someone not one's own spouse. Lust of the eyes can be adultery of the heart.

Usage: In the New Testament, "μοιχεία" refers to the act of adultery, which is the violation of the marriage covenant by engaging in sexual relations with someone other than one's spouse. It is considered a serious sin and a breach of the moral law as outlined in the Ten Commandments.

Cultural and Historical Background: In the ancient Jewish context, adultery was a grave offense against both God and the social order. The Mosaic Law prescribed severe penalties for those caught in adultery, reflecting the importance of marital fidelity in maintaining family and community integrity. In Greco-Roman society, while attitudes towards sexual morality varied, adultery was often viewed as a violation of social norms and personal honor.

Κλοπή 2829. Klopé: [thefts.] κλέπτω 2813. Kleptó: [steal.] κλέπτης 2812. Kleptés: [thieves.] thievery done secretively (not out in the open or with violence.) A thief. To unlawfully take what does not belong to you.

Usage: The term "klopé" refers to the act of stealing or theft. It is used in the New Testament to describe the unlawful taking of someone else's property. The word emphasizes the act of stealing itself, rather than the identity of the thief or the value of the stolen item.

Cultural and Historical Background: In the Greco-Roman world, theft was considered a serious offense, often punishable by severe penalties. The act of stealing was not only a violation of personal property rights but also a breach of social and moral order. In Jewish law, as outlined in the Torah, theft was condemned, and restitution was required. The cultural context of the New Testament reflects these values, viewing theft as a sin against both God and neighbor.

Ψευδομαρτυρία 5577. Pseudomarturia: [false witness.] ψευδομαρτυρέω 5576. Pseudomartureó: [bear false witness.] one who gives false testimony, a false witness. The telling of lies about another so as to make them appear guilty when they are innocent. Perjury.

Usage: The term "pseudomarturia" refers to the act of giving false testimony or bearing false witness. In the biblical context, it is often associated with lying or deceit, particularly in legal or judicial settings. This concept is strongly condemned in both the Old and New Testaments as it undermines justice and truth.

Cultural and Historical Background: In ancient Jewish and Greco-Roman societies, the legal system relied heavily on the testimony of witnesses. Bearing false witness was considered a serious offense because it could lead to unjust outcomes, including wrongful punishment or the acquittal of the guilty. The Ninth Commandment in the Decalogue explicitly prohibits bearing false witness against one's neighbor (Exodus 20:16), highlighting the importance of truthfulness in maintaining social order and justice.

Mark 10:19

Ἀποστερέω 650. Apostereó: [Defraud.] to cause another to suffer loss by taking away through illicit means, rob, steal, despoil, defraud.

Usage: The verb ἀποστερέω (apostereó) is used in the New Testament to convey the act of depriving someone of what is rightfully theirs, often with a sense of injustice or moral wrongdoing. It implies an unethical withholding or taking away of something, whether it be material possessions, rights, or due honor.

Cultural and Historical Background: In the Greco-Roman world, the concept of justice and fairness was integral to societal norms. The act of defrauding or depriving someone was not only a legal issue but also a moral one. The early Christian community, influenced by Jewish ethical teachings, emphasized fairness, justice, and the proper treatment of others, reflecting the broader biblical mandate to love one's neighbor and act justly.

Mark 7:21-23

πονηρία 4189. Ponéria: [wickedness.] iniquities. Malice: the desire to harm someone or the feeling of pleasure at someone's misfortune. Depravity. State or condition of a lack of moral or social values, wickedness, baseness, maliciousness, sinfulness.

Usage: In the New Testament, "ponéria" refers to a state or quality of moral corruption and depravity. It encompasses a broad spectrum of evil behaviors and intentions, often highlighting the inherent wickedness in human nature apart from God. It is used to describe actions, thoughts, and conditions that are contrary to God's holiness and righteousness.

Cultural and Historical Background: In the Greco-Roman world, moral and ethical standards were often influenced by philosophical schools of thought, such as Stoicism and Epicureanism. However, the biblical concept of "ponéria" transcends these philosophies by rooting the understanding of evil in the character of God as revealed in Scripture. The Jewish understanding of evil, as seen in the Old Testament, also informs the New Testament usage, emphasizing the covenantal relationship between God and His people and the consequences of straying from His commandments.

δόλος 1388. Dolos: [deceit.] taking advantage through craft and underhanded methods, deceit, cunning, treachery. An attempt to deceive or lead into error; a falsehood; any declaration, artifice, or practice, which misleads another, or causes him to believe what is false. It is a desire to gain advantage or preserve position by deceiving others.

Usage: In the New Testament, "dolos" refers to deceit or guile, often highlighting the moral and ethical implications of deception. It is used to describe actions or intentions that are dishonest, misleading, or treacherous. The term underscores a lack of integrity and sincerity, often in the context of relationships or communication.

Cultural and Historical Background: In the Greco-Roman world, deceit was a common aspect of social and political life, often used to gain advantage or manipulate situations. However, within the Jewish and early Christian ethical framework, deceit was condemned as contrary to the nature of God, who is truth. The early Christian community was called to live in truth and sincerity, reflecting the character of Christ.

ἀσέλγεια 766. Aselgeia:[lasciviousness.] licentiousness, wantonness. (outrageous conduct, conduct shocking to public decency, a wanton violence), lewdness. Sensuality. This is a disregard of accepted moral rules and standards, lack of moral restraint, dissoluteness, lasciviousness. originally referred to any excess or lack of restraint but came to convey the idea of shameless excess and the absence of restraint, especially with sexual excess.

Usage: The term "aselgeia" refers to unrestrained, shameless behavior, often associated with sexual excesses and moral depravity. It denotes a lack of self-control and a disregard for moral boundaries, often manifesting in actions that are openly indecent or offensive. In the New Testament, it is used to describe behaviors that are contrary to the holiness and purity expected of believers.

Cultural and Historical Background: In the Greco-Roman world, "aselgeia" was often associated with the hedonistic lifestyles prevalent in certain segments of society. The term captures the essence of living without regard for moral or social norms, often in pursuit of personal pleasure. Such behavior was not only common in pagan religious practices but also in the broader cultural context, where indulgence in sensual pleasures was sometimes celebrated.

ἀφροσύνη 877. Aphrosuné: [foolishness.] want of sense, levity, impiety, wickedness. inconsiderateness, folly;, boastful folly. Ignorant. Marked with, or exhibiting, folly; void of understanding; weak in intellect; without judgment or discretion; silly; unwise. the state of lack of prudence or good judgment, foolishness, lack of sense, moral and intellectual. The term "aphrosuné" refers to a lack of wisdom or understanding, often characterized by irrational or thoughtless behavior.

Usage: The term "aphrosuné" refers to a lack of wisdom or understanding, often characterized by irrational or thoughtless behavior. In the New Testament, it is used to describe actions or attitudes that are contrary to God's wisdom and righteousness. It implies a moral and spiritual deficiency, rather than merely an intellectual one.

Cultural and Historical Background: In the Greco-Roman world, wisdom was highly valued, and foolishness was often seen as a moral failing. The concept of "aphrosuné" would have been understood as a significant flaw, not just in reasoning but in character. In Jewish thought, wisdom is closely associated with the fear of the Lord, and foolishness is often equated with wickedness and rebellion against God.

Acts 13:10

Ῥᾳδιουργία 4468. Rhadiourgia: [mischief.] sloth. ease in doing, laziness, recklessness, craftiness, villainy, cunning. Fraud. Self indulgence. levity or easiness in thinking and acting; love of a lazy and effeminate life. suggests an easygoing approach to things in contrast to serious acceptance of responsibilities: ‘frivolity’, then an endeavor to gain some personal end through clever or tricky means, in effect a mild expr. for chichanery, wickedness, villainy, deceit, fraud, unscrupulousness (one who looks for an easy and questionable way of doing things to make money may be said, in American parlance, ‘to con’ others.)

Usage: The term "rhadiourgia" refers to acts of villainy or deceitful behavior. It conveys a sense of moral laxity and unscrupulousness, often associated with cunning or underhanded actions. In the New Testament, it is used to describe the deceitful practices of individuals who oppose the truth and righteousness.

Cultural and Historical Background: In the Greco-Roman world, moral character was highly valued, and terms like "rhadiourgia" would have been used to describe those who acted contrary to societal norms of honesty and integrity. The concept of deceit and villainy was often associated with those who sought personal gain at the expense of others, reflecting a broader cultural disdain for such behavior.

Romans 1:29-32

ἀδικία 93. Adikia: [unrighteousness.] injustice, hurt. a violation of God's standards (justice) which brings divine disapproval. an act that violates standards of right conduct, wrongdoing. The term "adikia" refers to a state or condition of being unjust or unrighteous. It encompasses actions, thoughts, and behaviors that are contrary to God's standards of justice and righteousness.

Usage: The term "adikia" refers to a state or condition of being unjust or unrighteous. It encompasses actions, thoughts, and behaviors that are contrary to God's standards of justice and righteousness. In the New Testament, "adikia" is often used to describe moral wrongness, wickedness, or iniquity, highlighting a deviation from divine law and ethical conduct.

Cultural and Historical Background: In the Greco-Roman world, justice (dike) was a foundational concept in both legal and moral contexts. The prefix "a-" negates the word, thus "adikia" signifies a lack of justice or righteousness. In Jewish thought, righteousness (tzedakah) was closely tied to one's relationship with God and adherence to His commandments. Therefore, "adikia" would be seen as a serious breach of covenantal faithfulness and community ethics.

κακία 2549. Kakia: [maliciousness.] κακοήθεια 2550. Kakoétheia: [malignity.] (a) evil (i.e. trouble, labor, misfortune), (b) (c) vicious disposition, malice, spite. malignity, malice, ill-will, desire to injure. evil-mindedness, malevolence. the quality or state of wickedness, baseness, depravity, wickedness, vice.

Usage: In the New Testament, "kakia" refers to a state of moral corruption and wickedness. It encompasses a broad range of evil behaviors and intentions, including malice, ill-will, and a general disposition towards wrongdoing. The term is often used to describe the inherent sinful nature of humanity and the moral depravity that opposes God's righteousness.

Cultural and Historical Background: In the Greco-Roman world, "kakia" was understood as a fundamental flaw in character, often contrasted with "aretē" (virtue). The concept of moral evil was not only a philosophical concern but also a practical one, as societies sought to define and uphold standards of good conduct. In the Jewish context, "kakia" would have been associated with behaviors and attitudes contrary to the Law of Moses and the ethical teachings of the Hebrew Scriptures.

φθόνος 5355. phthonos: [full of envy.] describes pain felt and malignity conceived at the sight of excellence or happiness. It means not just wanting what another person has, but also resenting that person for having it.

Usage: In the New Testament, "phthonos" refers to a resentful awareness of another's advantages or possessions, often accompanied by a desire to possess the same. It is considered a destructive and sinful attitude that can lead to further wrongdoing. The term is used to describe a negative emotion that contrasts with the virtues of love and contentment.

Cultural and Historical Background: In the Greco-Roman world, envy was recognized as a common human vice, often associated with discord and strife. Philosophers like Aristotle discussed envy as a harmful emotion that could disrupt social harmony. In Jewish thought, envy was similarly viewed as a vice that could lead to moral and spiritual decay, as seen in various Old Testament narratives.

ἔρις 2054. eris: [debate.] strife. contention, wrangling. variance. a readiness to quarrel (having a contentious spirit), affection for dispute. The definition of strife is — conflict, antagonism, quarrel, struggle, clash, competition, disagreement, opposition, fight. Engagement in rivalry, esp. w. ref. to positions taken in a matter, strife, discord, contention.

Usage: The Greek word "eris" refers to a state of conflict, disagreement, or rivalry. It is often used in the New Testament to describe interpersonal conflicts and divisions within communities, particularly within the context of the early Christian church. The term conveys a sense of contentiousness and a spirit of rivalry that disrupts harmony and unity.

Cultural and Historical Background: In the Greco-Roman world, "eris" was a common term used to describe disputes and rivalries, both in personal relationships and in larger societal contexts. The concept of strife was often associated with the breakdown of social order and was seen as a destructive force. In the context of the early Christian church, "eris" was particularly concerning as it threatened the unity and witness of the Christian community.

ψιθυριστής 5588. Psithuristés: [whisperers.] ψιθυρισμός 5587. Psithurismos: [whisperings.] secret slanderer. Evil speaking. a sneaky gossip; a backbiter. Detraction: the sin of revealing another person's real faults to a third person without a valid reason, thereby lessening the reputation of that person. rumormonger, tale-bearer. an evil tongue which secretly conveys information, whether true or false and which is detrimental to the character or welfare of others.

Usage: The term "psithuristés" refers to a person who engages in secretive or malicious whispering, often spreading rumors or gossip. In the New Testament, it is used to describe individuals who cause division and strife within a community by speaking ill of others behind their backs.

Cultural and Historical Background: In the Greco-Roman world, as in many cultures, gossip and slander were seen as destructive behaviors that could undermine social harmony and trust. Whispering, in particular, was associated with deceit and cowardice, as it involved speaking in secret rather than addressing issues openly. The early Christian communities, striving for unity and love, would have viewed such behavior as contrary to the teachings of Christ.

κατάλαλος 2637. Katalalos: [Backbiters.] καταλαλιά 2636. Katalalia: [backbitings.] a railer, defamer. To censure, slander, reproach, or speak evil of the absent. those who speak evil against of others with the intent to injure the one spoken about.

Usage: The term "katalalos" refers to someone who speaks ill of others, often behind their backs, with the intent to harm their reputation. It is used to describe a person who engages in slander or malicious gossip. In the New Testament, this behavior is condemned as it goes against the principles of love, truth, and unity within the Christian community.

Cultural and Historical Background: In the Greco-Roman world, reputation and honor were highly valued, and slander could have serious social and legal consequences. The early Christian communities, influenced by Jewish teachings, emphasized the importance of truthful and edifying speech. Slander was seen as a destructive force that could divide communities and damage relationships, contrary to the teachings of Christ.

θεοστυγής 2319. theostugés: [haters of God.] hateful to God. Impious. This rare term refers to people who totally turn against the Lord.

Usage: The term "theostugés" is used to describe someone who is hateful towards God or detestable in the sight of God. It conveys a strong sense of enmity or hostility against the divine. This word is used to characterize individuals or behaviors that are in direct opposition to God's nature and commands.

Cultural and Historical Background: In the Greco-Roman world, where polytheism was prevalent, the concept of being "God-hating" would have been particularly striking. The early Christian community, living amidst a culture that often worshipped multiple deities, would have understood "theostugés" as a severe indictment of those who reject the one true God. This term underscores the gravity of turning away from God and embracing a lifestyle contrary to His will.

ὑβριστής 5197. Hubristés: [despiteful.] an insolent, insulting, or violent man. someone "damaging" others by lashing out with a nasty spirit. This kind of individual is insolent (delights in wrong-doing) – finding pleasure in hurting others. Either heaps insulting language upon others or does them some shameful act of wrong.

Usage: The term "hubristés" refers to a person who is insolent or violent, characterized by arrogance and a lack of respect for others. In the New Testament, it is used to describe individuals who act with extreme pride and disregard for moral or social norms, often leading to abusive or violent behavior.

Cultural and Historical Background: In ancient Greek culture, "hubris" was a significant concept, often associated with excessive pride or self-confidence that leads to retribution or downfall. It was considered a serious offense, especially when it involved disrespecting the gods or other people. In the context of the New Testament, "hubristés" reflects a moral failing that is contrary to the humility and love encouraged by Christian teachings.

ἀσύνετος 801. asunetos: [without understanding.] unintelligent, without wisdom, unwise, undiscerning (implying probably moral defect). describes a person failing to structure information in a meaningful way, and therefore unable to reach necessary conclusions. This person is illogical because unwilling to use good reason. void of understanding, senseless, foolish, implying also a lack of high moral quality. This person is without insight or understanding and is descriptive of unredeemed man's heart.

Usage: The term "asunetos" is used in the New Testament to describe a lack of understanding or discernment. It characterizes individuals who are unable or unwilling to comprehend spiritual truths or moral principles. This adjective often conveys a moral deficiency, indicating a willful ignorance or rejection of God's wisdom.

Cultural and Historical Background: In the Greco-Roman world, wisdom and understanding were highly valued, often associated with philosophical and ethical living. The biblical use of "asunetos" contrasts the wisdom of God with the folly of human reasoning apart from divine revelation. In Jewish thought, wisdom was closely linked to the fear of the Lord and adherence to His commandments, making "asunetos" a serious spiritual shortcoming.

ἀσύνθετος 802. Asunthetos: [covenantbreakers.] untrue to an agreement, treacherous. refusing to abide by "covenants" made. describes covenant breakers or men and women who are “non-covenant-keeping.” Such individuals break promises, treaties, agreements, and contracts whenever it serves their purposes.

Usage: The term "asunthetos" is used to describe individuals who are unfaithful or treacherous, particularly in the context of breaking covenants or agreements. It conveys a sense of being unreliable or untrustworthy, especially in relationships or commitments that require fidelity and integrity.

Cultural and Historical Background: In the Greco-Roman world, covenants and agreements were foundational to social and economic interactions. Being labeled as "asunthetos" would have been a serious accusation, as it implied a lack of honor and integrity. In Jewish culture, covenants were sacred, often involving solemn promises before God. Breaking such covenants was not only a social offense but also a spiritual one, reflecting a breach of trust with God Himself.

ἀνελεήμων 415. Aneleemon: [unmerciful.] unpitying, unmerciful, without compassion, cruel. Want of mercy; want of tenderness and compassion towards those who are in one's power; cruelty in the exercise of power or punishment.

Usage: The term "aneleemon" is used to describe a lack of mercy or compassion. It characterizes individuals or actions that are devoid of kindness, empathy, or forgiveness. In the biblical context, it often highlights a moral deficiency, contrasting with the divine attribute of mercy that believers are encouraged to emulate.

Cultural and Historical Background: In the Greco-Roman world, mercy was sometimes seen as a weakness, especially in the context of justice and power. However, the Judeo-Christian tradition places a high value on mercy as a reflection of God's character. The concept of mercy is central to the teachings of Jesus, who emphasized compassion and forgiveness as key virtues of the Kingdom of God.

Romans 2:22

ἱεροσυλέω 2416. Hierosuleó: [dost thou commit sacrilege?] rob a temple. thou who abhorrest idols and their contamination, dost yet not hesitate to plunder their shrines.

Usage: The verb ἱεροσυλέω refers to the act of committing sacrilege, specifically the act of robbing temples or desecrating sacred places. In the context of the New Testament, it implies a violation of what is considered holy or set apart for divine purposes.

Cultural and Historical Background: In the Greco-Roman world, temples were not only places of worship but also served as treasuries and repositories for valuable items. The act of robbing a temple was considered a grave offense, both legally and religiously. Such acts were seen as direct affronts to the gods and were punishable by severe penalties. In Jewish culture, the Temple in Jerusalem held immense religious significance, and any act of desecration was viewed as a serious violation of the covenant with God.

Romans 3:14

πικρία 4088. pikria: [bitterness.] an embittered (resentful) spirit. anger and disappointment at being treated unfairly. state of being bitter in an affective sense, bitterness, animosity, anger, harshness. in a metaphorical sense to describe animosity, resentfulness, harshness or an openly-expressed emotional hostility against an enemy. Pikria defines a settled hostility that poisons the whole inner man. Somebody does something we do not like, so we harbor ill will against him. Bitterness leads to wrath, which is the explosion on the outside of the feelings on the inside.

Usage: The term "pikria" refers to a state of sharpness or acridity, often used metaphorically to describe a deep-seated resentment or harshness in one's spirit. In the New Testament, it is used to denote a condition of the heart that is contrary to the fruit of the Spirit, often associated with anger, wrath, and malice.

Cultural and Historical Background: In the Greco-Roman world, bitterness was often seen as a destructive emotion that could lead to personal and communal discord. The early Christian teachings emphasized the transformation of the heart and mind, urging believers to rid themselves of bitterness and embrace forgiveness and love, reflecting the character of Christ.

ἀρά 685. Ara: [full of cursing.] a prayer; more commonly: a prayer for evil, imprecation. Malediction: a magical word or phrase uttered with the intention of bringing about evil or destruction; a curse. Cursing refers to wanting the worst for someone and publicly expressing that desire in caustic, derisive language. It represents open, public expression of emotional hostility against one’s enemy.

Usage: The Greek particle "ἄρα" is used to draw a conclusion or inference from a preceding statement or context. It often serves to connect thoughts logically, indicating a result or consequence. In the New Testament, it is used to emphasize the logical outcome of a discussion or argument.

Cultural and Historical Background: In ancient Greek literature, particles like "ἄρα" were essential for constructing logical arguments and narratives. They helped speakers and writers to guide their audience through complex reasoning. In the context of the New Testament, "ἄρα" is used by authors to clarify theological points and to lead readers to a deeper understanding of spiritual truths.

Romans 13:13

κῶμος 2970. Kómos: [rioting.] a village festival. a feasting, reveling, carousal. a carousal, such as a party of revelers parading the streets, or revels held in religious ceremonies, wild, furious, and ecstatic. komos generally refers to feasts and drinking parties that are protracted till late at night and indulge in revelry.

Usage: The term "kómos" refers to a festive procession or celebration, often characterized by excessive feasting, drinking, and licentious behavior. In the New Testament, it is used metaphorically to describe a lifestyle of indulgence and moral laxity, often in contrast to the virtues of self-control and sobriety expected of believers.

Cultural and Historical Background: In ancient Greek culture, a "kómos" was a common feature of religious festivals and social gatherings, where participants engaged in revelry and merrymaking. These events were often associated with the worship of Dionysus, the god of wine, and were marked by a lack of restraint and moral boundaries. The New Testament writers, aware of these cultural practices, used the term to caution against the dangers of such excesses and to promote a life of holiness and discipline.

κοίτη 2845. Koité: [chambering.] Desire for the forbidden bed. sexual promiscuity. The word brings to mind the man who sets no value on fidelity and who takes his sexual pleasure when and where he will.

Usage: The Greek word "κοίτη" primarily refers to a bed or a place of lying down. In the New Testament, it is often used metaphorically to denote sexual relations or the marriage bed. The term can carry both neutral and negative connotations, depending on the context, such as in discussions of marital intimacy or illicit sexual behavior.

Cultural and Historical Background: In ancient Greek and Jewish culture, the bed was not only a piece of furniture but also a symbol of intimacy and rest. The marriage bed, in particular, was considered sacred, representing the union between husband and wife. The use of "κοίτη" in the New Testament reflects these cultural understandings, often highlighting the sanctity of marriage or warning against sexual immorality.

πάροινος 3943. paroinos: [given to wine.] The picture is of a man who always has a bottle on the table, which is an indication that he is not having a casual drink but that he is addicted. It was used to describe the one who tends to be quarrelsome because he habitually drinks too much.

Usage: The term "paroinos" is used in the New Testament to describe someone who is habitually overindulging in wine, leading to drunkenness. It is often associated with a lack of self-control and is used to describe a character trait that is not suitable for church leaders or those in positions of spiritual authority.

Cultural and Historical Background: In the Greco-Roman world, wine was a common beverage, often consumed with meals. However, excessive drinking and drunkenness were frowned upon, especially among those who were expected to lead by example, such as elders and overseers in the early Christian church. The cultural context of the time placed a high value on moderation and self-control, particularly for those in leadership roles.

ζῆλος 2205. zelos: [envying.] contentious rivalry. Emulation: effort to match or surpass a person or achievement, typically by imitation. Jealousy describes envy of someone else’s possessions, achievements, or advantages. It describes the spirit which cannot be content with what it has and looks with jealous eye on every blessing given to someone else and denied to itself.

Usage: In the New Testament, "zelos" can have both positive and negative connotations. Positively, it refers to an intense enthusiasm or fervor for something good, such as devotion to God or a righteous cause. Negatively, it can denote jealousy or envy, where one's fervor is misdirected or self-centered.

Cultural and Historical Background: In the Greco-Roman world, "zelos" was often associated with the competitive spirit and rivalry, especially in athletic and political contexts. In Jewish culture, zeal was a highly regarded trait, especially in religious contexts, where it was seen as a passionate commitment to God's law and covenant. The Zealots, a Jewish political movement, exemplified this fervor in their resistance against Roman occupation.

1 Corinthians 6:9-10

μαλακός 3120. Malakos: [effeminate.] a male who submits his body to unnatural lewdness. to being passive in a same-sex relationship, effeminate esp. of catamites, of men and boys who are sodomized by other males in such a relationship.

Usage: The term "malakos" is used in the New Testament to describe something that is soft or luxurious. In a moral context, it refers to effeminacy or moral softness, often implying a lack of self-discipline or moral fortitude. It is used to describe individuals who are morally weak or indulgent.

Cultural and Historical Background: In the Greco-Roman world, the term "malakos" was often associated with luxury and decadence. It could describe clothing, lifestyle, or behavior that was considered overly indulgent or lacking in traditional masculine virtues. In a moral sense, it was used to criticize those who were seen as lacking the strength of character expected in a patriarchal society.

ἀρσενοκοίτης 733. Arsenokoites: [abusers of themselves with mankind.] engaging in same-gender sexual activity; a sodomite, pederast.

Usage: The term "arsenokoites" is used in the New Testament to refer to men who engage in sexual relations with other men. It is often translated as "homosexuals" or "sodomites" in English versions of the Bible. The word is understood to denote a specific type of sexual immorality, particularly male same-sex relations, which are viewed as contrary to the biblical sexual ethic.

Cultural and Historical Background: In the Greco-Roman world, homosexual practices were known and, in some contexts, accepted or even celebrated. However, Jewish and early Christian teachings, rooted in the Old Testament, consistently condemned such practices. The term "arsenokoites" likely draws from Levitical prohibitions against male same-sex relations (Leviticus 18:22, 20:13), reflecting the continuity of moral teaching from the Old Testament to the New Testament.

2 Corinthians 12:19-21

ἀκαθαρσία 167. akatharsia: [uncleanness.] impurity. a state of moral corruption. Immorality. Vileness. moral uncleanness in thought, word, and deed.

Usage: The term "akatharsia" refers to a state of moral or physical impurity. In the New Testament, it is often used to describe moral corruption, particularly in the context of sexual immorality, idolatry, and other behaviors that are contrary to God's holiness. It conveys a sense of defilement that separates individuals from the purity and sanctity expected by God.

Cultural and Historical Background: In the Greco-Roman world, concepts of purity and impurity were significant in both religious and social contexts. Jewish law, as outlined in the Old Testament, had strict regulations regarding cleanliness, which were both ceremonial and moral. The early Christian community, emerging from this Jewish context, understood impurity not only in terms of ritual but also as a moral and spiritual condition that needed to be addressed through repentance and sanctification.

ἀκαταστασία 181. Akatastasia: [tumults.] instability. upheaval, revolution, almost anarchy, first in the political, and thence in the moral sphere. confusion. unsettled state of affairs, disturbance, tumult. opposition to established authority, disorder, unruliness. Insurrections.

Usage: The term "akatastasia" is used in the New Testament to describe a state of disorder, confusion, or instability. It often refers to situations where there is a lack of peace and order, whether in a community, a person's life, or in the broader context of spiritual or moral conduct. The word suggests a disruption of harmony and an environment where chaos prevails over order.

Cultural and Historical Background: In the Greco-Roman world, order and stability were highly valued both in society and in personal conduct. The concept of "akatastasia" would have been understood as contrary to the desired state of harmony and peace. In the early Christian communities, maintaining order was crucial for the effective functioning and witness of the church. The presence of disorder could hinder the church's mission and the believers' spiritual growth.

ἐριθεία 2052. Eritheia: [strifes.] ; means self seeking, strife, contentiousness, extreme selfishness, rivalry and those who seek only their own. In a word, eritheia is the desire to be number one no matter the cost! It usually conveys the idea of building oneself up by tearing someone else down, as in gambling, where one person’s gain is derived from others’ losses. The word accurately describes someone who strives to advance himself by using flattery, deceit, false accusation, contentiousness, and any other tactic that seems advantageous.

Usage: In the New Testament, "eritheia" is used to describe a self-seeking attitude that leads to division and conflict. It denotes a spirit of rivalry and ambition that prioritizes personal gain over communal harmony and the well-being of others. This term is often associated with negative behaviors that disrupt unity within the Christian community.

Cultural and Historical Background: In the Greco-Roman world, ambition and competition were often seen as virtues, especially in political and social contexts. However, the early Christian community, influenced by the teachings of Jesus and the apostles, viewed such self-centered ambition as contrary to the values of humility, service, and love. The term "eritheia" reflects a departure from the communal and sacrificial ethos that characterized the early church.

θυμός 2372. thumos: [wraths.] a state of intense displeasure, angry tempers, fierce, indignation, rage. passion, heat, anger forthwith boiling up and soon subsiding again. described as the intoxication of the soul, that sweeps a man into doing things for which afterwards he is bitterly sorry.

Usage: In the New Testament, "thumos" is often used to describe a passionate, intense form of anger or wrath. It conveys a sense of boiling agitation or a sudden outburst of emotion. This term is frequently associated with divine wrath or human anger that is intense and often destructive. It is distinct from "orge," another Greek word for anger, which implies a more settled or abiding state of mind.

Cultural and Historical Background: In ancient Greek culture, "thumos" was understood as a powerful force within the human psyche, often linked to the soul's spirited part. It was seen as a driving force behind courage and action but also as a potential source of destructive rage if not controlled. In the context of the New Testament, "thumos" reflects the intense emotions that can lead to sin if not tempered by the Holy Spirit.

1 Corinthians 12:25

σχίσμα 4978. Schisma: [schism.] the condition of being divided because of conflicting aims or objectives, division, dissension, schism in the church.. Disagreement in opinion, usually a disagreement which is violent, producing warm debates or angry words; contention in words.

Usage: In the New Testament, "schisma" refers to a division or split within a group, often implying a discord or separation among people who were once united. It is used to describe both physical and metaphorical separations, particularly within the context of the early Christian community.

Cultural and Historical Background: In the Greco-Roman world, unity and harmony were highly valued, especially within social and religious groups. The early Christian church, emerging in this context, faced challenges of maintaining unity amidst diverse cultural, ethnic, and theological backgrounds. The term "schisma" captures the tensions and divisions that could arise within the church, threatening its witness and mission.

Galatians 5:19-21

φαρμακεία 5331. Pharmakeia: [witchcraft.] φαρμακεύς 5332. Pharmakeus: [sorcerer.] φάρμακος 5333. Pharmakos: [sorcerers.] the use of medicine, drugs or spells, properly, drug-related sorcery, like the practice of magical-arts, etc. Involvement With The Occult: Sorcery: Witchcraft: Magic Practice: Magicians, Enchanters, Divination, Wizards, Spiritism, Soothsaying: Casting Spells: Drug Use: of or relating to magic, astrology, or any system claiming use or knowledge of secret or supernatural powers or agencies.

Usage: In the New Testament, "pharmakeia" refers to the practice of sorcery or witchcraft, often involving the use of potions, spells, and enchantments. It is associated with idolatry and the manipulation of spiritual forces through illicit means. The term is used to describe practices that are contrary to the worship of the one true God and are often linked with moral corruption and deception.

Cultural and Historical Background: In the ancient Greco-Roman world, "pharmakeia" was commonly associated with the use of drugs and potions for magical or religious purposes. Sorcerers and magicians were believed to have the power to influence the spiritual realm, often for personal gain or to harm others. Such practices were prevalent in pagan religions and were condemned by Jewish and early Christian teachings as they were seen as attempts to usurp God's authority and engage with demonic forces.

ἔχθρα 2189. Echthra: [hatred.] enmity, hostility. alienation. unfriendly dispositions. The quality of being an enemy. describes that extreme negative attitude that is the opposite of love and friendship.

Usage: The Greek word "ἔχθρα" (echthra) is used in the New Testament to denote a state of enmity or hostility. It often refers to the deep-seated animosity or opposition that exists between individuals or groups. In a spiritual context, it can also describe the hostility between humanity and God due to sin.

Cultural and Historical Background: In the Greco-Roman world, enmity was a common aspect of social and political life, often resulting in feuds, wars, and divisions. The concept of enmity was not only personal but also communal, affecting relationships between different ethnic groups, political factions, and religious sects. In the Jewish context, enmity could also be seen in the division between Jews and Gentiles, as well as between different sects within Judaism.

διχοστασία 1370. Dichostasia: [seditions.] a standing apart which is a picture of dissension, discord, disunity, contention, division into opposing groups. The idea of dissension is disagreement which leads to discord. Dissension is strife that arises from a difference of opinion and stresses a division into factions (especially factions in the early church).

Usage: The term "dichostasia" refers to a state of division or dissension, often implying a separation into opposing factions or parties. In the New Testament, it is used to describe the discord and lack of unity that can arise within a community, particularly within the body of believers. It is often associated with works of the flesh and is contrasted with the unity and harmony that should characterize the Christian community.

Cultural and Historical Background: In the Greco-Roman world, unity and harmony were highly valued in both civic and familial contexts. Division and factionalism were seen as threats to the stability and peace of society. In the early Christian church, unity was especially important as believers sought to live out the teachings of Jesus in a diverse and often hostile environment. The apostles frequently addressed issues of division, urging believers to maintain the unity of the Spirit in the bond of peace.

αἵρεσις 139. Hairesis: [heresies.] a self-chosen opinion, a religious or philosophical sect, discord or contention. Factions, heresies. a body of men separating themselves from others and following their own tenets.

Usage: In the New Testament, "hairesis" primarily refers to a group or faction that arises from a division or choice, often implying a departure from established doctrine or practice. It can denote a sect or party within a larger religious context, sometimes with a negative connotation of causing division or promoting false teachings.

Cultural and Historical Background: In the Greco-Roman world, "hairesis" was used to describe philosophical schools or sects, such as the Stoics or Epicureans, which were groups formed around particular teachings or beliefs. In the Jewish context, it could refer to different sects like the Pharisees or Sadducees. In early Christianity, the term began to take on a more negative connotation, referring to groups that deviated from apostolic teaching and caused division within the church.

Ephesians 4:31

ὀργή 3709. Orgé: [anger.] ὀργίλος 3711. Orgilos [soon angry.] state of relatively strong displeasure, with focus on the emotional aspect, anger. impulse, wrath, passion; punishment, vengeance.

Usage: In the New Testament, "orgé" primarily refers to a settled and abiding condition of mind, often with a view to taking vengeance. It is used to describe both human and divine anger. Human anger can be sinful, but divine wrath is always just and righteous, reflecting God's holiness and justice.

Cultural and Historical Background: In the Greco-Roman world, anger was often seen as a powerful emotion that could lead to destructive actions if not controlled. Philosophers like Aristotle discussed the importance of moderating anger. In Jewish thought, God's wrath was understood as a response to sin and disobedience, a theme that is consistent throughout the Old Testament and carried into the New Testament.

Κραυγή 2906. Kraugé: [clamour.] (a) a shout, cry, clamor, (b) outcry, clamoring against another. A great outcry; noise; exclamation; vociferation, made by a loud human voice continued or repeated, or by a multitude of voices. It often expresses complaint and urgent demand.

clamor is "noisy shouting" and describes those who "become loudly insistent" making a vehement protest or demand.

Usage: The term "kraugé" refers to a loud cry or shout, often expressing strong emotion such as distress, fear, or fervent appeal. It is used in the New Testament to describe both literal and metaphorical cries, including those of people in need, crowds, or even the cries of Jesus.

Cultural and Historical Background: In the ancient Greco-Roman world, public speaking and vocal expression were significant aspects of communication. A "kraugé" could be a spontaneous outburst or a deliberate call for attention. In Jewish culture, crying out to God in prayer or lament was a common practice, reflecting a deep reliance on divine intervention.

Ephesians 5:3-5

αἰσχρότης 151. Aischrotés: [filthiness.] behavior that flouts social and moral standards. Indecent, indecorous, dishonorable, inappropriate conduct, ugly, shameful, base, disgraceful) describes impropriety or improper conduct whether in action or word or even thought and intent. It means indecorum of any kind. Aischrotes is an "ugly" sounding word which describes ugly, shameful conduct of any kind, specifically conduct which is contrary to a person who is inhabited by the Spirit of Christ and is called to follow after his Father in heaven.

Usage: The term "aischrotés" refers to behavior or speech that is considered shameful, indecent, or morally offensive. In the New Testament, it is used to describe conduct that is unbecoming of a believer, particularly in the context of speech that is vulgar or inappropriate. It emphasizes the importance of purity and integrity in communication among Christians.

Cultural and Historical Background: In the Greco-Roman world, public speech and conduct were often scrutinized for their moral and ethical implications. The early Christian community, living within this cultural milieu, was called to a higher standard of holiness and purity, distinguishing themselves from the surrounding pagan practices. The use of "aischrotés" in the New Testament reflects the early church's emphasis on maintaining a testimony that honors God, both in word and deed.

μωρολογία 3473. Mórologia: [foolish talking.] Silly talk means that kind of talk which is insipid, senseless, stupid, foolish; which is not fitted to instruct, edify, profit--the idle chit-chat which is so common in the world. The meaning is, that Christians should aim to have their conversation sensible, serious, sincere remembering the words of the Lord Jesus, "that every idle word that men shall speak, they shall give account thereof in the day of judgment.

Usage: The term "mórologia" refers to speech that is senseless, foolish, or lacking in wisdom. It is used to describe conversations or words that are trivial, frivolous, or devoid of meaningful content. In the context of the New Testament, it often carries a negative connotation, warning believers against engaging in such speech.

Cultural and Historical Background: In the Greco-Roman world, rhetoric and speech were highly valued, and the ability to speak wisely and persuasively was considered a mark of education and virtue. Foolish talk, therefore, was not only seen as a lack of wisdom but also as a failure to live up to societal standards of communication. In the early Christian community, speech was seen as a reflection of one's inner character and spiritual maturity.

εὐτραπελία 2160. Eutrapelia: [jesting.] scurrility.

This includes facetiousness, course wittiness, ribaldry. It refers to the "turning" of one’s speech for the purpose of exciting wit or humor that ends in deceptive speech, so formed that the speaker easily contrives to wriggle out of its meaning or engagement (John Eadie). Since such persons can easily manipulate circumstances, they are apt to deteriorate into mischief–makers and clowns. Therefore, the noun form eutrápelos which can mean a witty person, is also used in a bad sense meaning a scoffer, one who sneers, or one who offers coarse jokes.

Usage: In the New Testament, εὐτραπελία refers to inappropriate or coarse jesting, often involving vulgar or indecent humor. It is used to describe speech that is unbecoming of a Christian, focusing on humor that is morally questionable or offensive. The term suggests a turning of good-natured wit into something that is improper or harmful.

Cultural and Historical Background: In ancient Greek culture, wit and humor were highly valued, and the ability to engage in clever conversation was considered a social skill. However, this could sometimes devolve into crude or indecent jesting. The New Testament context reflects a call for believers to maintain purity in speech, avoiding the kind of humor that would be considered offensive or degrading, especially in a community setting where moral integrity was paramount.

Philippians 2:14

γογγυσμός 1112. Goggusmos: [murmurings.] muttering, grumbling. complaint. is an audible expression of an unwarranted dissatisfaction = expression of one's discontent. Expression in low tones of disapprobation (act or state of disapproving). Grumbling, grudging, murmuring, complaining (= making formal accusation or expressing dissatisfaction, resentment, displeasure or annoyance).

Usage: The term "goggusmos" refers to a low, muttered complaint or expression of discontent. It is often used in the New Testament to describe the murmuring or grumbling of people who are dissatisfied or rebellious against God or His appointed leaders. This term conveys a sense of secretive or subdued discontent, often expressed in a communal or collective setting.

Cultural and Historical Background: In the ancient Greco-Roman world, public discourse and open debate were common, but "goggusmos" reflects a more private, often subversive form of dissent. In the context of the Bible, it is frequently associated with the Israelites' complaints during their wilderness journey, as well as the early Christian communities' struggles with internal dissatisfaction and division. Grumbling was seen as a lack of faith and trust in God's provision and leadership.

διαλογισμός 1261. Dialogismos: [disputings.] a calculation, reasoning, thought, movement of thought, deliberation, plotting. argument, dissension, doubts, motives, opinions, reasonings, speculations, thoughts. a questioning mind and suggests an arrogant attitude by those who assume they’re always right. Arguing with others in the body of Christ is disruptive.

Usage: The term "dialogismos" refers to the process of reasoning or deliberation, often involving internal thoughts or debates. It can denote both positive and negative connotations, such as thoughtful consideration or skeptical questioning. In the New Testament, it is frequently used to describe the inner thoughts and doubts of individuals, particularly in relation to faith and understanding of God's will.

Colossians 3:5-8

πάθος 3806. pathos: [inordinate affection.] suffering, emotion, depraved passion, lust. strong feelings (emotions) which are not guided by God (like consuming lust). A passion is a drive or force that does not rest until satisfied. These are internal desires (emanating from our fallen sin nature) cause the victim to suffer and that have to be satisfied or they drive you crazy. A passion describes intense emotion compelling action; intense, driving, or overmastering feeling or conviction; ardent affection; sexual desire or an emotion that is deeply stirring or ungovernable. The word "desires" (when used as noun as in the present context) means to have a longing for and stresses the strength of feeling and often implies strong intention or aim; conscious impulse toward something that promises enjoyment or satisfaction in its attainment.

Usage: In the New Testament, "pathos" is often used to describe strong emotions or desires, particularly those that are sinful or lead to moral corruption. It conveys the idea of uncontrolled or excessive desires that can lead to sinful actions. The term is generally used in a negative context, highlighting the need for self-control and purity in the life of a believer.

Cultural and Historical Background: In the Greco-Roman world, "pathos" was understood as a powerful emotion or passion that could dominate a person's reason and lead to irrational behavior. Philosophers like the Stoics viewed pathos as something to be controlled or eradicated to achieve a virtuous life. In the Jewish and early Christian context, such passions were often associated with the sinful nature and contrasted with the virtues of self-control and holiness.

ἐπιθυμία 1939. Epithumia: [concupiscence.] passionate longing, desire, eagerness for, inordinate desire, lust: is a neutral term denoting the presence of strong desires or impulses, longings or passionate craving (whether it is good or evil is determined by the context) directed toward an object.

Usage: In the New Testament, "epithumia" is often used to describe a strong desire or longing, which can be either positive or negative depending on the context. It frequently refers to sinful desires or lusts that are contrary to God's will. However, it can also denote a strong, earnest desire for something good, such as the longing to see Christ or to be with fellow believers.

Cultural and Historical Background: In the Greco-Roman world, desires were often seen as powerful forces that could lead individuals astray if not properly controlled. The New Testament writers, influenced by Jewish teachings, emphasized the importance of aligning one's desires with God's will. The concept of "epithumia" was particularly relevant in addressing the moral and ethical challenges faced by early Christians living in a pagan society.

αἰσχρολογία 148. Aischrologia: [ filthy communication.] abusive language, filthy speech, foul language. low and obscene speech.

Usage: The term "aischrologia" refers to speech that is considered shameful, indecent, or obscene. It encompasses language that is morally degrading or offensive, often associated with vulgarity or profanity. In the New Testament, it is used to admonish believers to avoid such speech, emphasizing the importance of purity in communication.

Cultural and Historical Background: In the Greco-Roman world, rhetoric and speech were highly valued, and the use of language was seen as a reflection of one's character. The early Christian community, living within this cultural context, was called to a higher standard of speech that reflected their new identity in Christ. The use of "aischrologia" would have been seen as contrary to the virtues of holiness and purity that were expected of believers.

1 Thessalonians 2:5

κολακεία 2850. kolakeia: [flattering.] with a view to advantage or gain. Kolakeia contains the idea of deception for selfish ends. It is flattery not merely for the sake of giving pleasure to others but for the sake of self interest. It is deception by "slick" eloquence (sounds like many politicians we know doesn't it?) with the idea of winning over the listener's heart in order to exploit not edify.

Usage: The term "kolakeia" refers to insincere praise or excessive compliments given with the intention of gaining favor or advantage. In the biblical context, it often carries a negative connotation, highlighting deceitful or manipulative speech that lacks genuine love or truth.

Cultural and Historical Background: In ancient Greek culture, flattery was often viewed with suspicion, as it was associated with manipulation and deceit. Philosophers like Aristotle criticized flattery as a vice, contrasting it with genuine friendship. In the Greco-Roman world, flattery was commonly used in political and social contexts to gain influence or favor from those in power. The early Christian community, valuing truth and sincerity, would have been wary of such practices, emphasizing honest and loving communication.

1 Timothy 1:6, 9-10

ματαιολογία 3150. Mataiologia: [vain jangling.] idle or foolish talk, vain speaking. fruitless discussion. empty, profitless, aimless. These people in Crete could talk glibly but all their talk was ineffective in bringing anyone one step nearer goodness. Their talk produced no spiritual benefits, and in fact robbed the hearers of the truth which led them into error. The Cynics used to say that all knowledge which is not profitable for virtue is vain.

Usage: The term "mataiologia" refers to speech that is empty, futile, or devoid of substance. It is used to describe conversations or teachings that lack truth and are ultimately unproductive or misleading. In a biblical context, it often pertains to false teachings or discussions that distract from the core truths of the Christian faith.

Cultural and Historical Background: In the Greco-Roman world, rhetoric and speech were highly valued, and the ability to speak persuasively was a prized skill. However, the early Christian community was cautioned against being swayed by eloquent but empty words that did not align with the teachings of Christ. The term "mataiologia" would have been understood as a warning against engaging in or being influenced by such fruitless discussions.

ψεύστης 5583. Pseustés: [liars.] ψευδής 5571. Pseudés[liars.] deceiver. a person who falsifies, misrepresents (distorts, misleads). false, deceitful, lying, untrue. A person who knowingly utters falsehood; one who declares to another as a fact what he knows to be not true, and with an intention to deceive him. The uttering of falsehood by mistake, and without an intention to deceive, does not constitute one a liar.

Usage: The term "pseustés" is used in the New Testament to denote someone who speaks falsehoods, a deceiver, or one who is untruthful. It carries a strong moral implication, often used to describe those who are opposed to the truth of God and His Word.

Cultural and Historical Background: In the Greco-Roman world, truthfulness was a valued virtue, and lying was seen as a vice. In Jewish culture, truth was deeply connected to the character of God, who is described as the God of truth. Therefore, being labeled a "liar" was a serious accusation, implying a fundamental opposition to God's nature and commandments.

ἐπίορκος 1965. Epiorkos: [perjured persons.] sworn falsely, a perjurer.

Usage: The term "epiorkos" refers to someone who swears falsely or commits perjury. In a biblical context, it denotes a person who breaks an oath or makes a false promise, thus violating the sacredness of their word. This term underscores the importance of truthfulness and integrity in speech, especially when invoking God's name in an oath.

Cultural and Historical Background: In ancient Greek and Jewish cultures, oaths were considered solemn and binding. They were often made in the name of a deity, which added a divine witness to the promise. Breaking an oath was not only a legal offense but also a moral and spiritual transgression. In Jewish law, perjury was condemned, and truthfulness was a key aspect of righteous living. The New Testament continues this emphasis, urging believers to let their "yes" be "yes" and their "no" be "no" (Matthew 5:37).

ἀνδραποδιστής 405. Andrapodistés: [menstealers.] a slave dealer, an enslaver, one who forcibly enslaves, a kidnapper.

Usage: The term "andrapodistés" refers to a person who engages in the act of capturing and selling individuals as slaves. In the New Testament, it is used to describe those who exploit others for personal gain, particularly through the abhorrent practice of human trafficking.

Cultural and Historical Background: In the ancient Greco-Roman world, slavery was a common institution, and individuals could become slaves through various means, including war, piracy, and kidnapping. Slave traders, or "andrapodistés," were those who profited from the buying and selling of human beings. This practice was widespread and accepted in many ancient societies, although it was contrary to the ethical teachings of the early Christian church, which emphasized the inherent dignity and worth of every individual as created in the image of God.

1 Timothy 3:3, 8

πλήκτης 4131. pléktés: [striker.] contentious person, brawler. pugnacious. is literally a striker (one who hits another with force), a fist fighter and figuratively one who is a violent, contentious and quarrelsome.

Usage: The term "pléktés" is used in the New Testament to describe someone who is violent or a bully, particularly in the context of physical aggression. It conveys the idea of a person who is prone to striking others, either literally or metaphorically, and is often associated with a lack of self-control and a propensity for conflict.

Cultural and Historical Background: In the Greco-Roman world, physical violence and aggression were not uncommon, especially among those in positions of power or authority. The term "pléktés" would have been understood as a negative trait, particularly for leaders within the early Christian community, who were expected to exhibit self-control and gentleness. The cultural expectation for leaders was to be examples of moral integrity and peace, contrasting with the often harsh and violent leadership styles seen in secular society.

αἰσχροκερδής 146. Aischrokerdés: [greedy of filthy lucre.] fond of sordid gain. Greedy. shamelessly greedy, avaricious (excessively acquisitive especially in seeking to hoard riches), a seeker of gain in disgraceful ways. It describes a man who does not care how he makes money so long as he makes it.

Usage: The term "aischrokerdés" is used in the New Testament to describe a person who is motivated by shameful or dishonest gain. It characterizes individuals who prioritize personal profit over integrity, often at the expense of ethical or moral standards. This term is typically used in the context of leadership within the church, warning against those who might exploit their position for financial gain.

Cultural and Historical Background: In the Greco-Roman world, where the early church was established, financial gain was often pursued aggressively, sometimes through unethical means. The early Christian community, however, was called to a higher standard of conduct, emphasizing integrity, generosity, and selflessness. Leaders within the church were expected to model these virtues, avoiding any semblance of greed or exploitation.

δίλογος 1351. Dilogos: [doubletongued.] double-tongued, deceitful. double-saying," i.e. deceitful by saying one thing but meaning another – literally, "two-sayings." ("double-speaking") describes someone leaving a deliberate misimpression – acting like a spiritual "weathervane" by reversing their position (taking different sides of an issue whenever it is convenient or expedient). This person is unstable (vacillating), "speaking out of both sides of their mouth." It means saying one thing and meaning another, and making different representations to different people about the same thing.”

Usage: The term "dilogos" is used to describe someone who is insincere or deceitful in their speech, often saying one thing to one person and something different to another. It implies a lack of integrity and consistency in communication, often for manipulative purposes.

Cultural and Historical Background: In the Greco-Roman world, rhetoric and speech were highly valued, and the ability to speak persuasively was a prized skill. However, being "double-tongued" was seen as a negative trait, as it indicated a lack of honesty and reliability. In the early Christian community, integrity in speech was crucial for maintaining trust and unity among believers.

1 Timothy 5:13

ἀργός 692. argos [idle.] inactive, lazy, thoughtless, unprofitable, injurious. Careless. free from labor, at leisure. being unwilling to work, wanting nothing to do, shunning the labor which one ought to perform - idle, neglectful or lazy.

Usage: In the New Testament, "argos" is used to describe a state of idleness or laziness, often with a moral or ethical implication. It conveys the idea of being unproductive or not fulfilling one's duties, whether in a physical, spiritual, or moral sense. The term is used to admonish believers against a lifestyle that neglects responsibility and diligence.

Cultural and Historical Background: In the Greco-Roman world, work was often seen as a virtue, and idleness was frowned upon. The early Christian community, influenced by Jewish teachings, also valued hard work and diligence as expressions of faithfulness to God. Idleness was not only seen as a personal failing but also as a potential threat to the community's well-being and witness.

περίεργος 4021. Periergos [busybodies.] overly careful, curious, meddling, subst. a busybody. of things: over-wrought; superfluous; uncanny. busy about trifles and neglectful of important matters. of people who scurry about fussing over, and meddling in, other peoples' affairs being overwrought with unnecessary care." It was also a standard term for black arts or magic.

Usage: The term "periergos" is used in the New Testament to describe individuals who are overly concerned with matters that do not pertain to them, often involving themselves in the affairs of others in an intrusive or unnecessary manner. It conveys a sense of being meddlesome or engaging in activities that are not productive or beneficial.

Cultural and Historical Background: In the Greco-Roman world, social order and community harmony were highly valued. Individuals who were considered "periergos" disrupted this harmony by involving themselves in matters that were not their concern. Such behavior was frowned upon as it could lead to gossip, division, and unnecessary conflict within the community. The early Christian church, emphasizing unity and love, discouraged such behavior to maintain peace and focus on spiritual growth.

1 Timothy 6:4

λογομαχία 3055. Logomachia [strifes of words.] contention about words, an unprofitable controversy. dispute about words, war of words, or about trivial and empty things. Empty, fruitless talk.

Usage: The term "logomachia" refers to a contention or strife involving words. It implies a focus on verbal disputes, often characterized by arguments over semantics or trivial matters rather than substantive issues. In the New Testament, it is used to caution against engaging in fruitless debates that do not edify or promote godliness.

Cultural and Historical Background: In the Greco-Roman world, rhetoric and debate were highly valued skills, often used in public forums and philosophical discussions. However, the early Christian community was warned against engaging in pointless arguments that could lead to division and distract from the core message of the Gospel. The emphasis was on maintaining unity and focusing on the transformative power of the Word of God rather than getting entangled in endless debates over words.

ὑπόνοια 5283. Huponoia [ evil surmisings.] a supposition, suspicion. Evil surmising consists in imagining evil motives to be behind the words and the acts of others. Proceeding out of the heart not fully consecrated, evil surmising will attribute some selfish or evil motive to every good deed.

Usage: The term "huponoia" refers to an underlying thought or suspicion, often implying a deeper or hidden meaning behind what is apparent. It can denote a conjecture or an interpretation that goes beyond the surface level, suggesting an insight into the true nature of a matter.

Cultural and Historical Background: In ancient Greek culture, the concept of "huponoia" was significant in philosophical and rhetorical contexts. It was often used to describe the process of discerning deeper truths or meanings that were not immediately obvious. This idea was important in the interpretation of texts, speeches, and events, where understanding the underlying intentions or implications was crucial.

παραδιατριβή 3859. Paradiatribé [Perverse disputings.] wrangling, constant arguing. useless debate. waste of time in unimportant matters, useless occupation.

Usage: The term "paradiatribé" refers to a form of discussion or argument, often implying a prolonged or contentious debate. In the context of the New Testament, it can denote a situation where individuals engage in verbal exchanges that may involve differing opinions or interpretations.

Cultural and Historical Background: In the Greco-Roman world, public discourse and debate were common practices, especially in philosophical and religious contexts. The term "paradiatribé" would have been understood as a form of intellectual engagement, where ideas were exchanged, challenged, and defended. Such discussions were integral to the educational and rhetorical traditions of the time.

Titus 1:6-7, 16

ἀσωτία 810. Asótia [excess.] wantonness, profligacy. Dissipation. spiritual wastefulness due to excessive behavior and the dire consequences it brings. describes indulgent or wasteful living, especially excessive drinking. Asotia is strictly speaking a description of the disposition of an ásotos or prodigal. Literally it is the picture of having no hope of safety, then describing the act of one who has abandoned himself to such reckless behavior.

Usage: The term "asótia" refers to a lifestyle characterized by excess, indulgence, and a lack of moral restraint. It implies a squandering of resources, both material and spiritual, in pursuit of hedonistic pleasures. In the New Testament, it is used to describe behaviors that are contrary to the disciplined and righteous life expected of believers.

Cultural and Historical Background: In the Greco-Roman world, "asótia" was often associated with the behavior of those who lived extravagantly and without regard for societal norms or personal responsibility. Such lifestyles were typically marked by excessive drinking, sexual immorality, and wastefulness. The term would have been understood by early Christians as a warning against adopting the hedonistic practices prevalent in the surrounding pagan culture.

ἀνυπότακτος 506. Anupotaktos [unruly.] not subject to rule. not submissive; disobedient (unruly), unwilling to come under Christ's Lordship; refusing to "fall in line with" (fit in with) God's plan; uncooperative, with a defiant attitude towards duly-appointed authority; uncontrollable, refractory (unsubjected); anti-authoritarian (rebellious).

Usage: The term "anupotaktos" is used in the New Testament to describe individuals or groups who are not submissive to authority, whether it be divine, ecclesiastical, or civil. It conveys a sense of rebellion or refusal to be governed by established order. This word is often used in contexts that emphasize the importance of submission to rightful authority as a reflection of one's relationship with God.

Cultural and Historical Background: In the Greco-Roman world, societal order and hierarchy were highly valued, and insubordination was often met with severe consequences. The early Christian community, while advocating for spiritual freedom, also emphasized the importance of order and submission to authority as a testimony to their faith. This was particularly relevant in a context where Christians were often viewed with suspicion and needed to demonstrate their integrity and respect for societal structures.

αὐθάδης 829. Authadés [selfwilled.] describes a man who has a self loving, self seeking spirit, who is so pleased with himself that nothing else pleases him and he cares to please nobody. He is preoccupation with his own interests. His is so dominated by self–interest and lack of consideration of others, that he arrogantly asserts his own will He is self-satisfied, self-centered, self-complacent, arrogant, proud, haughty, stubborn, willful, inflexible, presumptuous, unaccommodating, harsh, despising others, dictatorial, dogmatic, impatient of contradiction, and unyielding.

Usage: The Greek word "authadés" is used to describe someone who is self-willed, obstinate, or arrogantly stubborn. It conveys a sense of self-pleasure or self-interest that disregards others' opinions or authority. In the New Testament, it often carries a negative connotation, highlighting a character trait that is contrary to the humility and submission encouraged in Christian teachings.

Cultural and Historical Background: In the Greco-Roman world, virtues such as humility and self-control were often esteemed, especially in philosophical circles. However, the culture also celebrated individualism and personal achievement, which could lead to self-willed behavior. In the context of the early Christian church, being "authadés" was seen as a vice, as it opposed the communal and selfless nature of Christian life. The early church emphasized the importance of submission to God's will and the needs of the community over personal desires.

James 2:1

προσωποληψία 4382. Prosópolémpsia [respect of persons.] partiality, favoritism. The idea is looking to see who someone is before deciding how to treat them. Stated another way, the idea is judging by appearance and on that basis giving special favor and respect. It pertains to judging purely on a superficial level, without consideration of a person’s true merits, abilities, or character.

Usage: Prosópolémpsia refers to the act of showing favoritism or partiality, particularly in judgment or treatment of others. It implies making decisions or forming opinions based on external appearances or social status rather than on merit or justice. In the New Testament, it is used to emphasize the impartial nature of God's judgment and the call for believers to emulate this divine attribute.

Cultural and Historical Background: In the Greco-Roman world, social status and external appearances often influenced judgments and interactions. Favoritism was common, with people often receiving preferential treatment based on wealth, citizenship, or social connections. The early Christian community, however, was called to transcend these societal norms, reflecting the impartiality of God who judges not by outward appearances but by the heart.

James 5:9

στενάζω 4727. Stenazó [Grudge .] literally describes an internal squeezing and denotes a feeling of sorrow which is internal. It means to sigh or groan either inwardly to ourselves or outwardly because of undesirable circumstances or oppression under which the individual suffers. Stenazo means to express grief by inarticulate or semi-articulate sounds. A groan is an audible expression of anguish due to physical, emotional, or spiritual pain.

Usage: The verb "stenazó" conveys a deep, often involuntary expression of distress, longing, or burden. It is used to describe both physical and spiritual groaning, reflecting a sense of suffering or anticipation for relief. In the New Testament, it often signifies the groaning of creation, believers, or the Holy Spirit in response to the fallen state of the world and the longing for redemption.

Cultural and Historical Background: In the Greco-Roman world, groaning was a common expression of human suffering and longing. It was understood as a natural response to pain, oppression, or deep emotional turmoil. In Jewish thought, groaning was also associated with the anticipation of God's deliverance and the coming of the Messiah. The New Testament writers, particularly Paul, use this term to articulate the tension between present suffering and future glory.

1 peter 2:1

ὑπόκρισις 5272. Hupokrisis [hypocrisies.] The idea is to pretend, to act as something one is not and so to act deceitfully, pretending to manifest traits like piety and love. It means to create a public impression that is at odds with one’s real purposes or motivations, and thus is characterized by play-acting, pretense or outward show. It means to give an impression of having certain purposes or motivations, while in reality having quite different ones.

Usage: In the New Testament, "hupokrisis" refers to the act of pretending or feigning to be what one is not, particularly in terms of moral or religious integrity. It denotes a discrepancy between one's public persona and private reality, often involving deceit or insincerity.

Cultural and Historical Background: In ancient Greek culture, "hupokrisis" originally referred to the art of acting or playing a role on stage. Over time, it came to be associated with the idea of pretense or insincerity in everyday life. In the context of the New Testament, it is used to criticize those who outwardly display piety or righteousness but inwardly harbor sin or deceit. This concept was particularly relevant in the religious context of first-century Judaism, where Jesus often confronted the Pharisees and religious leaders for their hypocritical behavior.

1 Peter 4:3, 15

οἰνοφλυγία 3632. Oinophlugia [excess of wine.] drunkenness, debauchery. Wine-bibbing.

Usage: The term "oinophlugia" refers to excessive indulgence in wine, leading to drunkenness and a lifestyle characterized by debauchery and moral laxity. It conveys a sense of overindulgence that results in a loss of self-control and a departure from righteous living. In the New Testament, it is used to warn against the dangers of such behavior and to encourage believers to live sober and disciplined lives.

Cultural and Historical Background: In the Greco-Roman world, wine was a common part of daily life and social gatherings. However, excessive drinking was often associated with moral decay and was frowned upon by philosophers and moralists of the time. The early Christian community, living within this cultural context, was called to distinguish itself by practicing moderation and self-control, avoiding the excesses that were prevalent in society.

πότος 4224. Potos [banquetings.] a drinking bout. a drinking bout. a social gathering at which wine was served, drinking party.

Usage: The term "potos" refers to a drinking event or banquet, often associated with social gatherings where wine or other alcoholic beverages are consumed. In the New Testament, it is used to describe occasions of revelry or excessive drinking, which are often cautioned against in the context of Christian living.

Cultural and Historical Background: In the Greco-Roman world, banquets and drinking parties were common social events. These gatherings were not only for celebration but also for discussing philosophical ideas, forming political alliances, and enjoying entertainment. However, they could also lead to moral excesses and were sometimes criticized by philosophers and moralists of the time. In Jewish culture, while wine was a common part of meals and celebrations, excessive drinking was generally discouraged.

ἀλλοτριοεπίσκοπος 244. Allotriepiskopos [a busybody in other men's matters.] one who meddles in things alien to his calling or in matters belonging to others; factious. Trouble some meddler. t may refer to the officious interference of Christians in the affairs of their Gentile neighbors, through excess of zeal to conform them to the Christian standard.

Usage: The term "allotriepiskopos" is used to describe someone who takes it upon themselves to oversee or involve themselves in matters that do not concern them, often in a disruptive or unwelcome manner. It carries a negative connotation, suggesting interference in the affairs of others without invitation or authority.

Cultural and Historical Background: In the Greco-Roman world, social order and respect for personal boundaries were important cultural values. The role of an "episkopos" (overseer) was a respected position within both civic and religious contexts, implying authority and responsibility. By contrast, an "allotriepiskopos" was someone who overstepped these boundaries, intruding into the lives and responsibilities of others without rightful cause. This behavior was generally frowned upon, as it disrupted community harmony and personal autonomy.

Jude 1:18

ἐμπαίκτης 1703. Empaiktés [mockers.] a mocker, by implication a false teacher. Scoffer. To deride means to laugh at contemptuously or to subject to usually bitter contemptuous ridicule.

Usage: The term "empaiktés" refers to a person who mocks, ridicules, or scorns others, often with a sense of derision or contempt. In the New Testament, it is used to describe those who deride or scoff at spiritual truths and godly living.

Cultural and Historical Background: In the Greco-Roman world, mockery was a common rhetorical device used in public discourse and literature. Philosophers and orators often employed satire and ridicule to challenge opponents or highlight perceived foolishness. In a biblical context, mockers are often portrayed as those who reject divine wisdom and authority, choosing instead to follow their own desires and understanding.

Revelation 21:8

δειλός 1169. deilos [the fearful.] cowardly, timid, fearful. Not all fear is wrong, but Jesus rebuked the disciples because their fear was excessive. Some fear is useful because it leads us to take prudent caution for our safety. Sometimes fear makes us spring into immediate action to save our own lives or the life of a loved one who is in danger. But fear is excessive and wrong when it causes us to panic so that we are not thinking carefully in light of God’s promises. If we’re so focused on the problem that we cannot see God’s control over it, then we’re not trusting Him.

Usage: The Greek word "deilos" is used in the New Testament to describe a state of fearfulness or timidity. It often carries a negative connotation, implying a lack of faith or courage in the face of challenges. In the context of Christian teaching, it is contrasted with the boldness and confidence that comes from faith in God.

Cultural and Historical Background: In the Greco-Roman world, courage was highly valued, especially in the context of warfare and public life. Fearfulness or cowardice was often looked down upon as a character flaw. In the early Christian context, believers were encouraged to stand firm in their faith despite persecution and trials, making "deilos" a significant term in discussions about faith and courage.

ἄπιστος 571. Apistos [unbelieving.] unbelieving, incredulous, unchristian; sometimes subst: unbeliever. Without faith. Lack of trust. Suspicious.

Usage: The term "apistos" is used in the New Testament to describe individuals who lack faith or belief, particularly in the context of faith in God or the gospel of Jesus Christ. It can refer to those who are skeptical, doubting, or outright rejecting the message of Christ. The word can also imply a lack of trustworthiness or reliability in a broader sense.

Cultural and Historical Background: In the Greco-Roman world, faith (pistis) was a significant concept, often associated with trust and loyalty in relationships, whether between individuals or between humans and deities. The early Christian community emphasized faith as central to salvation and relationship with God. Thus, "apistos" would denote a serious spiritual deficiency, as faith was the foundation of the Christian life.

βδελύσσομαι 948. Bdelussomai [the abominable.] it is being utterly offensive or loathsome, abhored, detested.

Usage: The Greek verb "bdelussomai" conveys a strong sense of disgust or revulsion. It is used to describe an intense aversion or repulsion towards something considered vile or abominable. In the New Testament, it often refers to moral or spiritual abhorrence, particularly in the context of idolatry or practices that are detestable to God.

Cultural and Historical Background: In the Greco-Roman world, the concept of abhorrence was often linked to religious and moral purity. Practices or objects deemed unclean or offensive were to be avoided to maintain personal and communal sanctity. For the Jewish people, this was deeply rooted in the Mosaic Law, which outlined various abominations that were detestable to God, such as idolatry, unclean foods, and immoral behaviors. The early Christians, emerging from this Jewish context, carried forward the understanding of spiritual purity and the rejection of idolatry and immorality.

1 Timothy 1:4

Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do.

1 Timothy 4:7

But refuse profane and old wives' fables, and exercise thyself rather unto godliness.

2 Timothy 2:23 But foolish and unlearned questions avoid, knowing that they do gender strifes.

Titus 3:9 But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain.

2 Timothy 2:16

But shun profane and vain babblings: for they will increase unto more ungodliness.

βέβηλος 952. bebélos: [permitted to be trodden, by implication unhallowed] godless, profane, worldly, irreverent.

Usage: In the New Testament, "bebélos" is used to describe something that is irreverent or unholy, often in contrast to what is sacred or holy. It conveys a sense of crossing boundaries into what is common or secular, lacking the sanctity or reverence due to God. The term is used to warn against behaviors, teachings, or attitudes that are contrary to the holiness expected of believers.

Cultural and Historical Background: In the Greco-Roman world, the concept of "profane" was understood as something that was outside the temple or sacred precincts, thus common or unclean. In Jewish thought, the distinction between holy and profane was significant, with strict laws governing what was considered clean or unclean. The early Christian community, emerging from this context, was keenly aware of the need to maintain holiness in both belief and practice, distinguishing themselves from the surrounding pagan culture.

κενοφωνία 2757. kenophónia: [empty talk] empty disputing, worthless babble. discussion of vain and useless matters.

Usage: The term "kenophónia" refers to speech that is devoid of substance or value, often characterized by idle chatter or meaningless talk. In the context of the New Testament, it is used to caution against engaging in discussions that are fruitless and do not contribute to spiritual growth or edification.

Cultural and Historical Background: In the Greco-Roman world, rhetoric and oratory were highly valued skills. However, the early Christian community was warned against the prevalent cultural tendency to engage in verbose and superficial discussions that lacked depth and truth. The emphasis was on meaningful communication that aligned with the teachings of Christ and promoted godliness.

1 Corinthians 5:11

Do not keep company with those who confess to be a brother or sister in Christ yet commit such a sins. Do not even eat with them.

πορνεία 4202. Porneia: [fornications.] πόρνος 4205. Pornos: [a fornicator.] originally referred to any excessive behavior or lack of restraint, but eventually became associated with sexual excess and indulgence, of every kind of extramarital, unlawful, or unnatural sexual intercourse. prostitution, unchastity, fornication. homosexuality, intercourse with animals, intercourse with close relatives, adultery with a divorced man or woman. Lust of the eyes.

Usage: In the New Testament, "porneia" is used to describe various forms of sexual immorality, including fornication, adultery, and other illicit sexual practices. It is often used in a broader sense to encompass any sexual activity outside the bounds of a biblically defined marriage between one man and one woman. The term is frequently associated with moral and spiritual unfaithfulness.

Cultural and Historical Background: In the Greco-Roman world, sexual immorality was prevalent and often accepted as part of daily life, including practices such as temple prostitution and extramarital affairs. The early Christian community, however, was called to a higher standard of sexual purity, reflecting the holiness of God. The use of "porneia" in the New Testament underscores the call for believers to live counter-culturally, adhering to the moral teachings of Scripture.

πλεονεξία 4124. Pleonexia: [covetousness.] πλεονέκτης 4123. Pleonektés: [with the covetous.] covetousness, avarice, aggression, desire for advantage. the desire for more (things), i.e. One eager to have more, especially what belongs to others. The state of desiring to have more than one’s due, greediness, insatiableness, avarice, covetousness.

Usage: In the New Testament, "pleonexia" is used to describe an insatiable desire for more, often at the expense of others. It is a form of idolatry, where material possessions or desires take precedence over God. This term is often associated with moral corruption and is considered a serious sin that leads to various forms of unrighteousness.

Cultural and Historical Background: In the Greco-Roman world, the pursuit of wealth and material gain was common, and greed was often seen as a vice that disrupted social harmony. The New Testament writers, influenced by Jewish teachings, viewed pleonexia as contrary to the values of the Kingdom of God, which emphasized contentment, generosity, and trust in God's provision.

εἰδωλολάτρης 1496. Eidólolatrés: [with idolaters.] εἰδωλολατρεία 1495. Eidólolatria: [idolatry.] a server (worshipper) of an image (an idol). a worshipper of false gods, an idolater, especially one who attends their sacrificial feasts and eats of the remains of the offered victims. a covetous man, as a worshipper of Mammon. Those who consult false prophets for things like soothsaying.

Usage: The term "eidólolatrés" refers to a person who worships idols, which are physical representations or images that are revered as gods. In the New Testament, this term is used to describe individuals who engage in the worship of false gods, often in contrast to the worship of the one true God. The practice of idolatry is consistently condemned in Scripture as it leads people away from the truth and into spiritual adultery.

Cultural and Historical Background: In the Greco-Roman world, idolatry was a prevalent practice, with numerous gods and goddesses being worshiped through statues, temples, and rituals. This cultural context posed a significant challenge for early Christians, who were called to reject these practices and remain faithful to the monotheistic worship of Yahweh. The early church faced pressure both from the surrounding pagan culture and from within, as some believers struggled to fully abandon their former idolatrous ways.

λοίδορος 3060. loidoros: [a railer.] reviler, abusive person. used of injuring another's reputation by denigrating, abusive insults. To abuse; attack with evil words.

Usage: The term "loidoros" is used in the New Testament to describe a person who is verbally abusive or slanderous. It characterizes individuals who engage in reviling or insulting others, often with malicious intent. This behavior is condemned in Scripture as it is contrary to the Christian virtues of love, kindness, and self-control.

Cultural and Historical Background: In the Greco-Roman world, verbal abuse and slander were common in public discourse, often used in legal settings, political arenas, and personal disputes. Such behavior was seen as a means to assert dominance or discredit opponents. However, the early Christian community was called to a higher standard of conduct, emphasizing speech that edifies and builds up rather than tears down.

μέθη 3178. Methé: [drunkenness.] μέθυσος 3183. methusos:[a drunkard.] deep drinking. drunkenness/intoxication, that causes someone to lose control of their faculties or behavior.

Usage: The term "methé" refers to the state of intoxication or drunkenness, often associated with excessive consumption of alcoholic beverages. In the New Testament, it is used to describe a condition that leads to moral and spiritual laxity, often contrasted with sobriety and self-control.

Cultural and Historical Background: In the Greco-Roman world, wine was a common beverage, and social gatherings often involved drinking. However, excessive drinking and drunkenness were viewed negatively, as they led to a loss of self-control and were associated with various social and moral issues. The early Christian community, influenced by Jewish teachings, emphasized moderation and self-control, viewing drunkenness as contrary to a life led by the Spirit.

ἁρπαγή 724. Harpagé: [extortion.] ἅρπαξ 727. Harpax: [extortioners.] the act of plundering; pillage; plunder, spoil, robbery. fueled by "violent greed." rapacious, ravenous; a robber, swindler. To take person by physical force, threats, or ay undue exercise of power; as, to extort money; to wrench away (from); to tear away; to wring (from); to exact; as, to extort contributions from the vanquished; to extort confessions of guilt; to extort a promise; to extort payment of a debt. the inner state of mind that leads to seizure, greediness, rapacity.

Usage: The term "harpagé" refers to the act of seizing or taking by force, often used in the context of robbery or plunder. It conveys the idea of something being taken away violently or unjustly. In the New Testament, it is used to describe both literal and metaphorical acts of taking or seizing.

Cultural and Historical Background: In the Greco-Roman world, acts of plunder and robbery were not uncommon, especially during times of war or political upheaval. The concept of "harpagé" would have been familiar to early Christians, who often faced persecution and the confiscation of their property. The term also reflects the broader biblical theme of justice and the protection of the vulnerable from exploitation.

2 Timothy 3:2-5, 8

Those who commit such things, having a form of godliness, from such turn away.

φιλάργυρος 5366. Philarguros: [lovers of money.] avaricious. meaning loving money or covetous. It describes a person obsessed with money, one who is "fond" of money, one who is avaricious (greedy of gain = excessively acquisitive especially in seeking to hoard riches) and implies obsessive acquisitiveness especially of money.

Usage: The term "philarguros" is used in the New Testament to describe a person who is excessively fond of money or material wealth. It conveys the idea of greediness and an unhealthy attachment to riches, which can lead to moral and spiritual compromise.

Cultural and Historical Background: In the Greco-Roman world, wealth was often seen as a sign of success and power. However, the early Christian community, influenced by Jewish teachings, viewed the love of money as a potential idol that could lead individuals away from God. The New Testament frequently warns against the dangers of greed and the pursuit of wealth, emphasizing the importance of spiritual riches over material possessions.

φίλαυτος 5367. Philautos: [ lovers of their own selves.] loving oneself, selfish, intent on one's own interests or concerned solely with one’s own desires, needs, or interests.

Usage: The term "philautos" is used to describe a person who is excessively fond of themselves, prioritizing their own interests and desires above those of others. It conveys a sense of selfishness and self-centeredness, often at the expense of community and relationships.

Cultural and Historical Background: In the Greco-Roman world, virtues such as self-control, humility, and community-mindedness were highly valued, especially in philosophical circles. The concept of "philautos" would have been seen as a vice, contrary to the ideals of selflessness and communal harmony. In the context of early Christianity, this term would have been particularly poignant, as the teachings of Jesus emphasized love for others, self-sacrifice, and humility.

ἀλαζών 213. Alazón: [boasters.] vagabond, hence an impostor. one who gives one's self airs in a loud and flaunting way. boasting to anyone who is foolish enough to take him seriously! This kind of person claims many things he can't really do, so he must always keep moving on to new, naive listeners.

Usage: The term "alazón" refers to someone who is boastful or arrogant, often characterized by an exaggerated sense of self-importance or a tendency to make grandiose claims. In the New Testament, it is used to describe individuals who are prideful and self-centered, often in contrast to the humility and servitude exemplified by Christ.

Cultural and Historical Background: In the Greco-Roman world, boasting was often associated with the sophists and rhetoricians who prided themselves on their eloquence and intellectual prowess. Such individuals were sometimes viewed with skepticism, as their claims were not always grounded in truth. The early Christian community, influenced by Jewish teachings on humility and the example of Jesus, viewed boasting as contrary to the virtues of humility and meekness.

ὑπερήφανος 5244. Huperephanos: [the proud.] 5243. Huperéphania: [pride.] arrogant, disdainful. over-shine, trying to be more than what God directs, i.e. going beyond the faith He imparts. showing oneself above others, overtopping, conspicuous above others, pre-eminent. with an overweening estimate of one's means or merits, despising others or even treating them with contempt. haughtiness, arrogance. excessive shining, i.e. self-exaltation (self-absorption) which carries its own self-destructive vanity.

Usage: The Greek word "huperephanos" is used in the New Testament to describe a person who is proud, arrogant, or haughty. It conveys a sense of self-exaltation and an attitude of superiority over others. This term is often used in a negative context, highlighting a character trait that is contrary to the humility and servitude encouraged in Christian teachings.

Cultural and Historical Background: In the Greco-Roman world, pride was often seen as a vice, especially when it led to hubris, an overbearing arrogance that defied the gods and led to one's downfall. In Jewish and early Christian thought, humility was a virtue, and pride was considered a sin that distanced individuals from God. The cultural context of the New Testament emphasizes the importance of humility and the dangers of pride, aligning with the teachings of Jesus and the apostles.

βλασφημία 988. Blasphémia: [blasphemies.] 989. Blasphémos: [blasphemers.] Reproachful or scurrilous language, blasphemy. is speech that is harmful, which denigrates or defames and thus refers to reviling, denigration, disrespect, slander, abusive speech (as against a person's reputation), evil speaking. Blasphemy is an injury offered to God, by denying that which is due and belonging to him, on attributing to him that which is not agreeable to his nature.

Usage: In the New Testament, "blasphémia" primarily refers to speech that is irreverent or disrespectful towards God, His nature, or His works. It can also extend to slanderous or injurious speech against individuals. The term is used to describe both direct blasphemy against God and the broader concept of defamation or slander against others.

Cultural and Historical Background: In the Jewish context of the New Testament, blasphemy was considered a grave sin, often punishable by death, as it was seen as a direct affront to God's holiness and authority. The concept of blasphemy was deeply rooted in the Jewish understanding of God's transcendence and the sanctity of His name. In the Greco-Roman world, blasphemy could also refer to slander against deities or individuals, reflecting the broader cultural emphasis on honor and reputation.

ἀχάριστος 884. Acharistos: [unthankful.] ungracious, ungrateful. Unpleasing. describes men who are utterly destitute of any gratitude toward God or others. They refuse to recognize the debt they owe both to God and to men.

Usage: The term "acharistos" is used to describe a person who is ungrateful or lacking in thankfulness. In the New Testament, it conveys a moral deficiency, highlighting a failure to recognize and appreciate the grace and blessings received from God and others.

Cultural and Historical Background: In the Greco-Roman world, gratitude was considered a fundamental virtue, essential for maintaining social harmony and relationships. The concept of χάρις (charis) was central to Greek culture, encompassing not only grace and favor but also the reciprocal nature of giving and receiving. Ingratitude, therefore, was seen as a serious moral failing, disrupting the social and divine order.

ἀνόσιος 462. Anosios: [unholy.] profane. utter disregard of what is sacred, i.e. willful (arrogant) disrespect of the things of God; "impious; wicked." It means ungodly and without regard of duty toward God or toward man and carries the idea not so much of irreligion as of gross indecency. In other words this man not only breaks the laws of God and society, but even breaks the unwritten laws of common decency.

Usage: The term "anosios" is used in the New Testament to describe that which is contrary to the sacred or holy. It denotes a lack of reverence or respect for what is considered holy or sacred. In a broader sense, it can refer to actions, attitudes, or individuals that are morally or spiritually corrupt.

Cultural and Historical Background: In the Greco-Roman world, the concept of holiness was often associated with religious rituals and the gods. The term "hosios" was used to describe what was in accordance with divine law or sacred. Therefore, "anosios" would have been understood as a serious deviation from accepted religious and moral standards. In the Jewish context, holiness was central to the covenant relationship with God, and anything "unholy" was seen as defiling and separating one from God.

ἄστοργος 794. Astorgos: [Without natural affection.] unloving, devoid of affection. hard-hearted towards kindred. Just as the self-loving person is without common decency, he also is without common affection. He cares nothing for the welfare of those who should be dearest to him. His only interest in them is for what he believes they can do for him. To be unloving is to be heartless.

Usage: The term "astorgos" is used in the New Testament to describe a lack of natural affection, particularly the kind of love and care that should exist within family relationships. It denotes a deficiency in the natural bonds of love that are expected between family members, such as between parents and children or among siblings.

Cultural and Historical Background: In the Greco-Roman world, family was a central unit of society, and familial affection was highly valued. The concept of "storgē" was understood as the natural love and affection that should exist within the family. The absence of such affection, as indicated by "astorgos," would have been seen as a significant moral failing and a sign of societal decay. This term reflects the broader biblical theme of the breakdown of natural relationships as a consequence of sin.

ἄσπονδος 786. aspondos: [trucebreakers.] without libation, i.e. without truce, hence admitting of no truce. An implacable person just can't be appeased. The thought is not that these men break a truce but that they resist all efforts to reconciliation. They cannot be persuaded to enter into a covenant or agreement. This is the picture of the absolutely irreconcilable person who, being at war, refuses to lay aside their enmity or even to listen to terms of reconciliation. It means "hostility which refuses truce."

Usage: The term "aspondos" is used to describe a state of being unwilling to make peace or come to an agreement. It conveys a sense of being unyielding or unforgiving, often in the context of personal relationships or conflicts. In the New Testament, it is used to characterize individuals who are obstinately opposed to reconciliation or resolution.

Cultural and Historical Background: In ancient Greek culture, a "spondē" was a libation or drink offering made as part of a treaty or agreement, symbolizing peace and reconciliation. The absence of such a gesture, as indicated by "aspondos," would imply a refusal to engage in peace-making or to honor agreements. This term would have resonated with early Christian audiences familiar with the importance of reconciliation and peace in both personal and communal relationships.

διάβολος 1228. Diabolos: [false accusers.] unjustly criticizing to hurt (malign) and condemn to sever a relationship. one who utters false charges or misrepresentations which defame and damage another’s reputation), backbiting (malicious comment about one not present), one given to malicious gossip or a calumniator (one who utters maliciously false statements, charges, or imputations about, this term imputes malice to the speaker and falsity to the assertions.

Usage: The term "diabolos" is used in the New Testament to refer to the devil, the chief adversary of God and humanity. It characterizes the devil as a slanderer and accuser, one who opposes God's purposes and deceives humanity. The word is often used to describe the spiritual being who tempts, accuses, and seeks to destroy.

Cultural and Historical Background: In the Greco-Roman world, the concept of evil spirits and adversarial beings was prevalent. The Jewish understanding of Satan as an accuser and adversary is reflected in the New Testament usage of "diabolos." This term emphasizes the devil's role in opposing God's work and leading people away from the truth. The early Christian community understood the devil as a real and personal being who actively works against the followers of Christ.

ἀκρατής 193. Akratés: [incontinent.] impotent. lacking self-control, self-discipline, self-restraint. powerless, inclined to excess. inability to maintain control; figuratively, want of self-restraint, without self-control, and therefore mastered by personal appetites (urges).

Usage: The term "akratés" is used to describe a person who is unable to exercise self-control or restraint, particularly in moral or ethical contexts. It conveys a sense of being overpowered by one's desires or impulses, leading to behavior that is not aligned with godly principles.

Cultural and Historical Background: In the Greco-Roman world, self-control (enkrateia) was highly valued as a virtue, especially among philosophers like the Stoics, who emphasized mastery over one's passions. The lack of self-control, therefore, was seen as a significant moral failing. In the context of early Christianity, self-control was considered a fruit of the Spirit (Galatians 5:23), and its absence was indicative of a life not fully surrendered to the guidance of the Holy Spirit.

ἀνήμερος 434. Anémeros: [fierce.] not tame, savage. Brutal. These men are not just given to violence now and then; they are in fact, ferocious "savages" who pounce on whoever gets in their way, and have no regard for the rights or feelings of anyone other than themselves. Even a dog may be sorry when he has hurt his master, but these men in their malevolent treatment of others have lost natural human sympathy and feeling. This trait is the opposite of gentleness called for in the manners of the bondservant of the Lord.

Usage: The Greek word "anémeros" is used to describe something that is wild, untamed, or savage. It conveys the idea of being fierce or lacking the gentleness and control associated with domestication. In the New Testament, it is often used metaphorically to describe human behavior that is unruly or lacking in moral restraint.

Cultural and Historical Background: In the Greco-Roman world, the concept of tameness versus wildness was significant in both literal and metaphorical contexts. Animals that were "anémeros" were considered dangerous and unpredictable, much like certain human behaviors that were seen as contrary to societal norms and virtues. The term would have resonated with early Christian audiences familiar with the moral teachings of self-control and gentleness.

ἀφιλάγαθος 865. Aphilagathos: [despisers of those that are good.] describes men who are hostile to or despisers of all that is good and of good men. These men lack of generous interest in the public good. They have no love of virtue. In their love of self they have become haters of good, hating what should be loved and loving what should be hated!

Usage: The term "aphilagathos" is used to describe a person who is indifferent or opposed to goodness and virtue. It characterizes an individual who lacks a love for what is morally good and righteous. This word is often used in a negative context to highlight a moral deficiency or a corrupt character.

Cultural and Historical Background: In the Greco-Roman world, virtues such as goodness and moral integrity were highly esteemed. The concept of being a "lover of good" was associated with the ideal citizen who contributed positively to society. Conversely, being "aphilagathos" would have been seen as a significant moral failing, indicating a person who does not uphold the societal and ethical standards of the time.

προδότης 4273. Prodotés: [Traitors.] a betrayer. Treacherous. in the sense of giving forward into another's (the enemy's) hands. describes men who who betray another’s trust and confidence or are false to an obligation or duty.

Usage: The term "prodotés" refers to someone who betrays trust or is disloyal, particularly in a context of personal or communal relationships. In the New Testament, it is used to describe individuals who act treacherously, often in a spiritual or moral sense.

Cultural and Historical Background: In the Greco-Roman world, loyalty and trust were highly valued in both personal relationships and civic duties. Betrayal was considered a grave offense, often leading to severe social and legal consequences. In Jewish culture, betrayal was seen as a violation of covenantal relationships, whether with God or within the community. The concept of betrayal is deeply rooted in the narrative of Judas Iscariot, whose act of betraying Jesus is one of the most infamous examples in Christian theology.

προπετής 4312. Propetés: [heady.] proceeding from undue haste or lack of deliberation or caution. They plunge ahead without forethought in their impetuous deeds. Their behavior is rash, reckless, impulsive, headlong (without due deliberation, out of control), impetuous, thoughtless and precipitous.

Usage: The term "propétés" is used to describe someone who acts without careful consideration, often driven by impulsive or rash behavior. It conveys a sense of being headstrong or reckless, acting hastily without weighing the consequences.

Cultural and Historical Background: In the Greco-Roman world, virtues such as wisdom, self-control, and prudence were highly valued. Recklessness or rashness was often seen as a vice, leading to poor decision-making and potential disaster. The biblical use of "propetés" aligns with this cultural understanding, warning against impulsive actions that can lead to sin or harm.

τυφόω 5187. Tuphoó: [highminded.] 5450. Phusiósis: [swellings.] to be conceited, foolish. puff up, make haughty; pass: puffed up, haughty. vanity, arrogance. moral blindness resulting from poor judgment which brings further loss of spiritual perception. Pride. They may think they are always right.

Usage: The verb "tuphoó" is used in the New Testament to describe a state of being blinded by pride or conceit. It conveys the idea of being enveloped in a cloud of self-deception, leading to an inflated sense of self-importance. This term is often used to warn against the spiritual and moral dangers of pride, which can obscure one's understanding and lead to error.

Cultural and Historical Background: In the Greco-Roman world, humility was not typically seen as a virtue; rather, personal honor and status were highly valued. The concept of being "puffed up" or blinded by pride would have been a counter-cultural message in the early Christian community, which emphasized humility and servanthood as modeled by Jesus Christ. The metaphor of smoke (τύφος) suggests a lack of clarity and vision, which pride can cause in one's spiritual life.

φιλήδονος 5369. Philédonos: [lovers of pleasures more than God.] Voluptuous. These men are intent on pleasure, abandoned to (sensual) pleasure and pleasure-loving. This word describes well the self-absorbed, self-gratifying orbit of the ungodly.

Usage: The term "philédonos" is used to describe individuals who are excessively fond of or devoted to pleasure. It conveys a sense of prioritizing personal gratification and sensual enjoyment over spiritual or moral responsibilities. In the New Testament, it is often used in a negative context, highlighting a self-indulgent lifestyle that is contrary to godly living.

Cultural and Historical Background: In the Greco-Roman world, the pursuit of pleasure was a common philosophical and cultural theme, particularly among the Epicureans, who believed that pleasure was the highest good. However, this pursuit often led to hedonism, where pleasure was sought without regard for moral or ethical considerations. The early Christian community, influenced by Jewish teachings and the life of Jesus, emphasized self-control, discipline, and the pursuit of spiritual rather than earthly pleasures.

ἀδόκιμος 96. Adokimos [a reprobate .] unapproved, counterfeit. castaway, that which is rejected after a trial or examination because it fails the test. It means to put to the test for the purpose of being approved, but failing to meet the requirements.

Usage: The term "adokimos" is used in the New Testament to describe something or someone that has been tested and found lacking, thus deemed unfit or disqualified. It often carries a moral or spiritual connotation, indicating a failure to meet God's standards or to live according to His will. The word suggests a state of being rejected after examination, akin to metals that fail to meet the required purity and are thus discarded.

Cultural and Historical Background: In the ancient world, the process of testing metals was a common practice to ensure their purity and value. Metals that failed the test were labeled "adokimos" and were considered worthless. This imagery would have been familiar to the original audience of the New Testament, providing a vivid metaphor for spiritual and moral examination. In a society where honor and shame were significant cultural values, being labeled "adokimos" would imply a serious deficiency in character or faith.

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#List Of Sins #Wickedness #Repentance #Iniquity #Sin #Strong's Concordance

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