The Meaning of Colossians 3:5 Explained

Colossians 3:5

KJV: Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:

YLT: Put to death, then, your members that are upon the earth -- whoredom, uncleanness, passion, evil desire, and the covetousness, which is idolatry --

Darby: Put to death therefore your members which are upon the earth, fornication, uncleanness, vile passions, evil lust, and unbridled desire, which is idolatry.

ASV: Put to death therefore your members which are upon the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry;

KJV Reverse Interlinear

Mortify  therefore  your  members  which  are upon  the earth;  fornication,  uncleanness,  inordinate affection,  evil  concupiscence,  and  covetousness,  which  is  idolatry: 

What does Colossians 3:5 Mean?

Verse Meaning

In view of our actual position ( Colossians 3:1) we should adopt a certain attitude toward our present phase of experience. This will help us to become what we are. The key word translated "consider ... as dead" is an aorist imperative and means "put to death." There must be a decisive initial act (aorist tense) that introduces a settled attitude (present tense). [1]
"Despite the power of their having been identified with Christ in his death, there were still things, parts of their old lives, habits of hand and mind, which tied them "to the earth" and hindered the outworking of the "mind set on what is above."" [2]
To put something to death is never pleasant.
"This practice of reckoning dead finds an excellent illustration in the gardener"s practice of grafting. Once the graft has been made on the old stock the gardener is careful to snip off any shoot from the old stock that may appear. Song of Solomon , in the believer"s life, since he has now been grafted into the Last Adam and His new life, he must by the Spirit put to death any products of the old life that may appear (cf. Romans 8:13)." [3]
Paul"s first list deals with sexual practices. Lists of virtues and vices were common in the ethical systems of the ancient world, and the imagery of putting off and on was also well-known. [4]
Immorality (Gr. porneia) refers to illicit sexual intercourse.Impurity (akatharsia) in any form is in view, especially moral impurity in this context.Passion (pathos) means uncontrolled illegitimate desire.Evil desire (epithymian kaken) means any evil desire in a more general sense.Greed (pleonexian, lit. "desire to have more") is any materialistic desire, including lust, that disregards the rights of others. It is "the arrogant and ruthless assumption that all other persons and things exist for one"s own benefit." [5]

Context Summary

Colossians 3:1-11 - Seeking The "things That Are Above"
Let us repeat the glorious truth, which was doubtless the heart of Paul's teaching, that our old nature has been nailed in Christ to the Cross, and laid in the grave; and that our real self, the second Adam, has entered the new world of resurrection. We belong to the world on the threshold of which Jesus said, "Touch me not, for I am not yet ascended." We must guard against the defiling touch of the world, of sin, and of the old self-life. We stand between two worlds, each solicits us: let us yield to the influences that pull us upward, and not to those that anchor us to this sinful and vain world. Our eternal blessedness has begun, let us walk in it.
In Christ we profess to have put off the old man, i.e., the habits of our former life, Colossians 3:9; now let us actually do so, in the power of the Holy Spirit. We profess to have put on the risen Christ, Colossians 3:10; now let us don the attire and habits of the new man. Too many Christians resemble Lazarus, quickened from his death-sleep, but still arrayed in grave-clothes. Too few array themselves in the radiant beauty of the risen Lord, which is the common heritage of all who believe in Him, whatever their rank or nationality. [source]

Chapter Summary: Colossians 3

1  He shows where we should seek Christ
5  He exhorts to holiness;
10  to put off the old self, and put on Christ;
12  exhorting to charity, humility,
18  and other duties

Greek Commentary for Colossians 3:5

Mortify [νεκρωσατε]
First aorist active imperative of νεκροω — nekroō late verb, to put to death, to treat as dead. Latin Vulgate mortifico, but “mortify” is coming with us to mean putrify. Paul boldly applies the metaphor of death (Colossians 2:20; Colossians 3:3) pictured in baptism (Colossians 2:12) to the actual life of the Christian. He is not to go to the other Gnostic extreme of license on the plea that the soul is not affected by the deeds of the body. Paul‘s idea is that the body is the temple of the Holy Spirit (1 Corinthians 6:19). He mentions some of these “members upon the earth” like fornication See the longer list of the works of the flesh in Galatians 5:19-21, though covetousness is not there named, but it is in Ephesians 4:19; Ephesians 5:5. [source]
Mortify [νεκρώσατε]
Only here, Romans 4:19; Hebrews 11:12. Mortify is used in its literal sense of put to death. So Erasmus: “Christ was mortified and killed.” And Shakespeare:“ - his wildness mortified in him,Seemed to die too.”“1 Henry V., 1, 26 ” [source]
Members [μέλη]
See on Romans 6:13. The physical members, so far as they are employed in the service of sin. The word falls in with the allusions to bodily austerities in ch. 2. [source]
Which are upon the earth []
Compare Colossians 3:2. The organs of the earthly and sensuous life. [source]
Fornication, etc. []
In apposition with members, denoting the modes in which the members sinfully exert themselves. [source]
Inordinate affection, evil concupiscence [πάθος, ἐπιθυμίαν κακήν]
See on Romans 1:26. [source]
And covetousness [καὶ πλεονεξίαν]
And has a climactic force; and especially; see on Romans 1:29. [source]
Which is [ἥτις ἐστιν]
The compound relative, explanatory and classifying. Seeing it stands in the category of. Compare Ephesians 5:5. [source]
Idolatry []
See on 1 Corinthians 5:10. [source]

Reverse Greek Commentary Search for Colossians 3:5

John 8:53 Which is dead [ὅστις]
The compound pronoun ὅστις , which, is used explicatively, according to a familiar New Testament usage, instead of the simple relative. The sense is, seeing that he is dead. The compound relative properly indicates the class or kind to which an object belongs. Art thou greater than Abraham, who is himself one of the dead? So Colossians 3:5. “Mortify covetousness, seeing it is ( ἥτις ἐστὶν ) idolatry.” See on Matthew 13:52; see on Matthew 21:41; see on Mark 12:18; see on Luke 12:1; see on Acts 7:53; see on Acts 10:41; see on 1 Peter 2:11. [source]
Romans 6:6 The body of sin [τὸ σῶμα τῆς ἁμαρτίας]
Σῶμα in earlier classical usage signifies a corpse. So always in Homer and often in later Greek. So in the New Testament, Matthew 6:25; Mark 5:29; Mark 14:8; Mark 15:43. It is used of men as slaves, Revelation 18:13. Also in classical Greek of the sum-total. So Plato: τὸ τοῦ κόσμου σῶμα thesum-total of the world (“Timaeus,” 31). The meaning is tinged in some cases by the fact of the vital union of the body with the immaterial nature, as being animated by the ψυξή soulthe principle of individual life. Thus Matthew 6:25, where the two are conceived as forming one organism, so that the material ministries which are predicated of the one are predicated of the other, and the meanings of the two merge into one another. -DIVIDER-
-DIVIDER-
In Paul it can scarcely be said to be used of a dead body, except in a figurative sense, as Romans 8:10, or by inference, 2 Corinthians 5:8. Commonly of a living body. It occurs with ψυχή soulonly 1 Thessalonians 5:23, and there its distinction from ψυχή rather than its union with it is implied. So in Matthew 10:28, though even there the distinction includes the two as one personality. It is used by Paul:-DIVIDER-
1. Of the living human body, Romans 4:19; 1 Corinthians 6:13; 1 Corinthians 9:27; 1 Corinthians 12:12-26. -DIVIDER-
-DIVIDER-
2. Of the Church as the body of Christ, Romans 12:5; 1 Corinthians 12:27; Ephesians 1:23; Colossians 1:18, etc. Σάρξ fleshnever in this sense. -DIVIDER-
-DIVIDER-
3. Of plants and heavenly bodies, 1 Corinthians 15:37, 1 Corinthians 15:40. -DIVIDER-
-DIVIDER-
4. Of the glorified body of Christ, Philemon 3:21. -DIVIDER-
-DIVIDER-
5. Of the spiritual body of risen believers, 1 Corinthians 15:44. -DIVIDER-
-DIVIDER-
It is distinguished from σάρξ fleshas not being limited to the organism of an earthly, living body, 1 Corinthians 15:37, 1 Corinthians 15:38. It is the material organism apart from any definite matter. It is however sometimes used as practically synonymous with σάρξ , 1 Corinthians 7:16, 1 Corinthians 7:17; Ephesians 5:28, Ephesians 5:31; 2 Corinthians 4:10, 2 Corinthians 4:11. Compare 1 Corinthians 5:3with Colossians 2:5. An ethical conception attaches to it. It is alternated with μέλη membersand the two are associated with sin (Romans 1:24; Romans 6:6; Romans 7:5, Romans 7:24; Romans 8:13; Colossians 3:5), and with sanctification (Romans 12:1; 1 Corinthians 6:19sq.; compare 1 Thessalonians 4:4; 1 Thessalonians 5:23). It is represented as mortal, Romans 8:11; 2 Corinthians 10:10; and as capable of life, 1 Corinthians 13:3; 2 Corinthians 4:10. -DIVIDER-
-DIVIDER-
In common with μέλη membersit is the instrument of feeling and willing rather than σάρξ , because the object in such cases is to designate the body not definitely as earthly, but generally as organic, Romans 6:12, Romans 6:13, Romans 6:19; 2 Corinthians 5:10. Hence, wherever it is viewed with reference to sin or sanctification, it is the outward organ for the execution of the good or bad resolves of the will. -DIVIDER-
-DIVIDER-
The phrase body of sin denotes the body belonging to, or ruled by, the power of sin, in which the members are instruments of unrighteousness (Romans 6:13). Not the body as containing the principle of evil in our humanity, since Paul does not regard sin as inherent in, and inseparable from, the body (see Romans 6:13; 2 Corinthians 4:10-12; 2 Corinthians 7:1. Compare Matthew 15:19), nor as precisely identical with the old man, an organism or system of evil dispositions, which does not harmonize with Romans 6:12, Romans 6:13, where Paul uses body in the strict sense. “Sin is conceived as the master, to whom the body as slave belongs and is obedient to execute its will. As the slave must perform his definite functions, not because he in himself can perform no others, but because of His actually subsistent relationship of service he may perform no others, while of himself he might belong as well to another master and render other services; so the earthly σῶμα bodybelongs not of itself to the ἁμαρτία sinbut may just as well belong to the Lord (1 Corinthians 6:13), and doubtless it is de facto enslaved to sin, so long as a redemption from this state has not set in by virtue of the divine Spirit” (Romans 7:24: Dickson).DestroyedSee on Romans 3:3.He that is dead ( ὁ ἀποθανὼν )Rev., literally, he that hath died. In a physical sense. Death and its consequences are used as the general illustration of the spiritual truth. It is a habit of Paul to throw in such general illustrations. See Romans 7:2. [source]

Romans 6:13 Members [μέλη]
Physical; though some include mental faculties. Compare Colossians 3:5, where members is expounded by fornication, uncleanness, etc., the physical being a symbol of the moral, of which it is the instrument. [source]
Romans 1:29 Covetousness [πλεονεξίᾳ]
Lit., the desire of having more. It is to be distinguished from φιλαργυρία , rendered love of money, 1 Timothy 6:10, and its kindred adjective φιλάργυρος , which A.V. renders covetous Luke 16:14; 2 Timothy 3:2; properly changed by Rev. into lovers of money. The distinction is expressed by covetousness and avarice. The one is the desire of getting, the other of keeping. Covetousness has a wider and deeper sense, as designating the sinful desire which goes out after things of time and sense of every form and kind. Hence it is defined by Paul (Colossians 3:5) as idolatry, the worship of another object than God, and is so often associated with fleshly sins, as 1 Corinthians 5:11; Ephesians 5:3, Ephesians 5:5; Colossians 3:5. Lightfoot says: “Impurity and covetousness may be said to divide between them nearly the whole domain of selfishness and vice.” Socrates quotes an anonymous author who compares the region of the desires in the wicked to a vessel full of holes, and says that, of all the souls in Hades, these uninitiated or leaky persons are the most miserable, and that they carry water to a vessel which is full of holes in a similarly holey colander. The colander is the soul of the ignorant (Plato, “Gorgias,” 493). Compare, also, the description of covetousness and avarice by Chaucer, “Romaunt of the Rose,” 183-246.“CovetiseThat eggeth folk in many a guise To take and yeve (give) right nought again,-DIVIDER-
And great treasoures up to laine (lay). -DIVIDER-
-DIVIDER-
… .. -DIVIDER-
-DIVIDER-
And that is she that maketh treachours,-DIVIDER-
And she maketh false pleadours. -DIVIDER-
-DIVIDER-
… .. -DIVIDER-
-DIVIDER-
Full crooked were her hondes (hands) two,-DIVIDER-
For Covetise is ever woode (violent)-DIVIDER-
To grippen other folkes goode.”“AvariceFull foul in painting was that vice. … .. -DIVIDER-
-DIVIDER-
She was like thing for hunger dead,-DIVIDER-
That lad (led) her life onely by bread. -DIVIDER-
-DIVIDER-
… .. -DIVIDER-
-DIVIDER-
This Avarice had in her hand-DIVIDER-
A purse that honge by a band,-DIVIDER-
And that she hid and bond so strong,-DIVIDER-
Men must abide wonder long,-DIVIDER-
Out of the purse er (ere) there come aught,-DIVIDER-
For that ne commeth in her thought,-DIVIDER-
It was not certaine her ententThat fro that purse a peny went.” [source]

Romans 1:26 Unto vile passions [εις πατη ατιμιας]
Unto passions of dishonour. Πατος — Pathos old word from πασχω — paschō to experience, originally meant any feeling whether good or bad, but in N.T. always in bad sense as here, 1 Thessalonians 4:5; Colossians 3:5 (only N.T. examples). [source]
1 Corinthians 9:27 But I buffet my body [αλλα υπωπιαζω μου το σωμα]
In Aristophanes, Aristotle, Plutarch, from υπωπιον — hupōpion and that from υπο — hupo and οπς — ops (in papyri), the part of the face under the eyes, a blow in the face, to beat black and blue. In N.T. only here and Luke 18:5 which see. Paul does not, like the Gnostics, consider his σαρχ — sarx or his σωμα — sōma sinful and evil. But “it is like the horses in a chariot race, which must be kept well in hand by whip and rein if the prize is to be secured” (Robertson and Plummer). The boxers often used boxing gloves (χεστυς — cestus of ox-hide bands) which gave telling blows. Paul was not willing for his body to be his master. He found good as the outcome of this self-discipline (2 Corinthians 12:7; Romans 8:13; Colossians 2:23; Colossians 3:5). [source]
Galatians 5:24 Affections [παθήμασιν]
Better, passions. Often sufferings, as Romans 8:18; 2 Corinthians 1:5, 2 Corinthians 1:6, 2 Corinthians 1:7; Philemon 3:10; Hebrews 2:9. Often of Christ's sufferings. Comp. passions of sins, Romans 7:5(see on motions ). olxx, where we find πάθος in both senses, but mostly sufferings. Πάθος also in N.T., but rarely and PoSee Romans 1:26; Colossians 3:5; 1 Thessalonians 4:5: always of evil desires. [source]
Ephesians 5:5 Idolater []
Compare Colossians 3:5, and see on 1 Corinthians 5:10. [source]
Colossians 3:8 Put ye also away [αποτεστε και υμεις]
Second aorist middle imperative of old verb αποτιτημι — apotithēmi to put away, lay aside like old clothes. This metaphor of clothing Paul now uses with several verbs All these (τα παντα — ta panta). The whole bunch of filthy rags (anger οργην — orgēn wrath τυμον — thumon malice κακιαν — kakian railing βλασπημιαν — blasphēmian shameful speaking αισχρολογιαν — aischrologian). See somewhat similar lists of vices in Colossians 3:5; Galatians 5:20; Ephesians 4:29-31. These words have all been discussed except αισχρολογιαν — aischrologian an old word for low and obscene speech which occurs here only in the N.T. It is made from αισχρολογος — aischrologos (αισχρος — aischros as in 1 Corinthians 11:6 and that from αισχος — aischos disgrace). Note also the addition of “out of your mouth” (εκ του στοματος υμων — ek tou stomatos humōn). The word was used for both abusive and filthy talk and Lightfoot combines both ideas as often happens. Such language should never come out of the mouth of a Christian living the new life in Christ. [source]
Colossians 3:8 All these [τα παντα]
The whole bunch of filthy rags (anger οργην — orgēn wrath τυμον — thumon malice κακιαν — kakian railing βλασπημιαν — blasphēmian shameful speaking αισχρολογιαν — aischrologian). See somewhat similar lists of vices in Colossians 3:5; Galatians 5:20; Ephesians 4:29-31. These words have all been discussed except αισχρολογιαν — aischrologian an old word for low and obscene speech which occurs here only in the N.T. It is made from αισχρολογος — aischrologos Note also the addition of “out of your mouth” The word was used for both abusive and filthy talk and Lightfoot combines both ideas as often happens. Such language should never come out of the mouth of a Christian living the new life in Christ. [source]
1 Timothy 1:10 False swearers [επιορκοις]
Old word Perjurers. Only here in N.T. For similar lists, see note on 1 Corinthians 5:11; 1 Corinthians 6:9.; Galatians 5:19.; Romans 1:28.; Romans 13:13; Colossians 3:5; Ephesians 5:5; 2 Timothy 3:2. The sound doctrine (αντικειται — tēi hugiainousēi didaskaliāi). Dative case after υγιαινω — antikeitai for which verb see Galatians 5:17 for the conflict between the Spirit and the flesh. “The healthful (hugiainō old word for being well, as Luke 5:31; 3 John 1:2, in figurative sense in N.T. only in the Pastorals) teaching.” See Titus 1:9; 2 Timothy 4:3. [source]
1 Timothy 1:10 Men-stealers [ανδραποδισταις]
Old word from ανδραποδιζω — andrapodizō (from ανηρ — anēr man, πους — pous foot, to catch by the foot), to enslave. So enslavers, whether kidnappers (men-stealers) of free men or stealers of the slaves of other men. So slave-dealers. By the use of this word Paul deals a blow at the slave-trade (cf. Philemon). Liars (πσευσταις — pseustais). Old word, see Romans 3:4. False swearers Old word Perjurers. Only here in N.T. For similar lists, see note on 1 Corinthians 5:11; 1 Corinthians 6:9.; Galatians 5:19.; Romans 1:28.; Romans 13:13; Colossians 3:5; Ephesians 5:5; 2 Timothy 3:2. The sound doctrine (αντικειται — tēi hugiainousēi didaskaliāi). Dative case after υγιαινω — antikeitai for which verb see Galatians 5:17 for the conflict between the Spirit and the flesh. “The healthful (hugiainō old word for being well, as Luke 5:31; 3 John 1:2, in figurative sense in N.T. only in the Pastorals) teaching.” See Titus 1:9; 2 Timothy 4:3. [source]
James 1:15 The lust [η επιτυμια]
Note article, the lust (James 1:14) which one has.When it hath conceived (συλλαβουσα — sullabousa). Second aorist active participle of συλλαμβανω — sullambanō old word to grasp together, in hostile sense (Acts 26:21), in friendly sense of help (Philemon 4:3), in technical sense of a woman taking a man‘s seed in conception (Luke 1:24), here also of lust (as a woman), “having conceived.” The will yields to lust and conception takes place.Beareth sin Present active indicative of τικτω — tiktō to bring forth as a mother or fruit from seed, old verb, often in N.T., here only in James. Sin is the union of the will with lust. See Psalm 7:14 for this same metaphor.The sin (η αμαρτια — hē hamartia). The article refers to αμαρτια — hamartia just mentioned.When it is full-grown First aorist passive participle of αποτελεω — apoteleō old compound verb with perfective use of απο — apo in N.T. only here and Luke 13:32. It does not mean “full-grown” like τελειοω — teleioō but rather completeness of parts or functions as opposed to rudimentary state (Hort) like the winged insect in contrast with the chrysalis or grub (Plato). The sin at birth is fully equipped for its career (Romans 6:6; Colossians 3:5).Bringeth forth death (αποκυει τανατον — apokuei thanaton). Late compound (κυεω — kueō to be pregnant, perfective use of απο — apo) to give birth to, of animals and women, for normal birth (papyrus example) and abnormal birth (Hort). A medical word (Ropes) rather than a literary one like τικτω — tiktō The child of lust is sin, of sin is death, powerful figure of abortion. The child is dead at birth. For death as the fruit of sin see Romans 6:21-23; Romans 8:6. “The birth of death follows of necessity when one sin is fully formed” (Hort). [source]
James 1:15 Beareth sin [τικτει αμαρτιαν]
Present active indicative of τικτω — tiktō to bring forth as a mother or fruit from seed, old verb, often in N.T., here only in James. Sin is the union of the will with lust. See Psalm 7:14 for this same metaphor.The sin (η αμαρτια — hē hamartia). The article refers to αμαρτια — hamartia just mentioned.When it is full-grown First aorist passive participle of αποτελεω — apoteleō old compound verb with perfective use of απο — apo in N.T. only here and Luke 13:32. It does not mean “full-grown” like τελειοω — teleioō but rather completeness of parts or functions as opposed to rudimentary state (Hort) like the winged insect in contrast with the chrysalis or grub (Plato). The sin at birth is fully equipped for its career (Romans 6:6; Colossians 3:5).Bringeth forth death (αποκυει τανατον — apokuei thanaton). Late compound (κυεω — kueō to be pregnant, perfective use of απο — apo) to give birth to, of animals and women, for normal birth (papyrus example) and abnormal birth (Hort). A medical word (Ropes) rather than a literary one like τικτω — tiktō The child of lust is sin, of sin is death, powerful figure of abortion. The child is dead at birth. For death as the fruit of sin see Romans 6:21-23; Romans 8:6. “The birth of death follows of necessity when one sin is fully formed” (Hort). [source]
James 1:15 When it is full-grown [αποτελεστεισα]
First aorist passive participle of αποτελεω — apoteleō old compound verb with perfective use of απο — apo in N.T. only here and Luke 13:32. It does not mean “full-grown” like τελειοω — teleioō but rather completeness of parts or functions as opposed to rudimentary state (Hort) like the winged insect in contrast with the chrysalis or grub (Plato). The sin at birth is fully equipped for its career (Romans 6:6; Colossians 3:5).Bringeth forth death (αποκυει τανατον — apokuei thanaton). Late compound (κυεω — kueō to be pregnant, perfective use of απο — apo) to give birth to, of animals and women, for normal birth (papyrus example) and abnormal birth (Hort). A medical word (Ropes) rather than a literary one like τικτω — tiktō The child of lust is sin, of sin is death, powerful figure of abortion. The child is dead at birth. For death as the fruit of sin see Romans 6:21-23; Romans 8:6. “The birth of death follows of necessity when one sin is fully formed” (Hort). [source]
1 Peter 2:1 Putting away therefore [αποτεμενοι ουν]
Second aorist middle participle of αποτιτημι — apotithēmi old and common verb, in metaphorical sense either to cleanse defilements (1 Peter 3:21; James 1:21) or to put off clothing (Romans 13:12; Colossians 3:5.; Ephesians 4:22). Either sense suits here. Therefore (ουν — oun) because of the new birth (1 Peter 1:23) and the new life demanded. [source]
Revelation 2:15 The teaching of the Nicolaitans likewise [την διδαχην των Νικολαιτων ομοιως]
See note on Revelation 2:6 for the Nicolaitans. The use of ομοιως — homoiōs (likewise) here shows that they followed Balaam in not obeying the decision of the Conference at Jerusalem (Acts 15:20, Acts 15:29) about idolatry and fornication, with the result that they encouraged a return to pagan laxity of morals (Swete). Some wrongly hold that these Nicolaitans were Pauline Christians in the face of Colossians 3:5-8; Ephesians 5:3-6. [source]

What do the individual words in Colossians 3:5 mean?

Put to death therefore the members which [are] upon the earth sexual immorality impurity passion desire evil and - covetousness which is idolatry
Νεκρώσατε οὖν τὰ μέλη τὰ ἐπὶ τῆς γῆς πορνείαν ἀκαθαρσίαν πάθος ἐπιθυμίαν κακήν καὶ τὴν πλεονεξίαν ἥτις ἐστὶν εἰδωλολατρία

Νεκρώσατε  Put  to  death 
Parse: Verb, Aorist Imperative Active, 2nd Person Plural
Root: νεκρόω  
Sense: to make dead, to put to death, slay.
μέλη  members 
Parse: Noun, Accusative Neuter Plural
Root: μέλος  
Sense: a member, limb: a member of the human body.
τὰ  which  [are] 
Parse: Article, Accusative Neuter Plural
Root:  
Sense: this, that, these, etc.
ἐπὶ  upon 
Parse: Preposition
Root: ἐπί  
Sense: upon, on, at, by, before.
γῆς  earth 
Parse: Noun, Genitive Feminine Singular
Root: γῆ  
Sense: arable land.
πορνείαν  sexual  immorality 
Parse: Noun, Accusative Feminine Singular
Root: πορνεία  
Sense: illicit sexual intercourse.
ἀκαθαρσίαν  impurity 
Parse: Noun, Accusative Feminine Singular
Root: ἀκαθαρσία  
Sense: uncleanness.
πάθος  passion 
Parse: Noun, Accusative Neuter Singular
Root: πάθος  
Sense: whatever befalls one, whether it be sad or joyous.
ἐπιθυμίαν  desire 
Parse: Noun, Accusative Feminine Singular
Root: ἐπιθυμία  
Sense: desire, craving, longing, desire for what is forbidden, lust.
κακήν  evil 
Parse: Adjective, Accusative Feminine Singular
Root: κακός  
Sense: of a bad nature.
τὴν  - 
Parse: Article, Accusative Feminine Singular
Root:  
Sense: this, that, these, etc.
πλεονεξίαν  covetousness 
Parse: Noun, Accusative Feminine Singular
Root: πλεονεξία  
Sense: greedy desire to have more, covetousness, avarice.
εἰδωλολατρία  idolatry 
Parse: Noun, Nominative Feminine Singular
Root: εἰδωλολατρία  
Sense: the worship of false gods, idolatry.