The Meaning of Ephesians 5:5 Explained

Ephesians 5:5

KJV: For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God.

YLT: for this ye know, that every whoremonger, or unclean, or covetous person, who is an idolater, hath no inheritance in the reign of the Christ and God.

Darby: For this ye are well informed of, knowing that no fornicator, or unclean person, or person of unbridled lust, who is an idolater, has inheritance in the kingdom of the Christ and God.

ASV: For this ye know of a surety, that no fornicator, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and God.

KJV Reverse Interlinear

For  this  ye know,  that  no  whoremonger,  nor  unclean person,  nor  covetous man,  who  is  an idolater,  hath  any inheritance  in  the kingdom  of Christ  and  of God. 

What does Ephesians 5:5 Mean?

Verse Meaning

Paul warned his readers against improper conduct by reminding them that people who practice such things sacrifice an inheritance in the kingdom to come, namely, the millennial kingdom (cf. 1 Corinthians 6:9-10; Galatians 5:21). The AV, NKJV, and NIV have "any inheritance," and the NASB has "an inheritance," but the Greek text omits the article: "does not have inheritance." Since Paul had already said that all believers have an inheritance in Christ ( Ephesians 1:3-14), he was evidently contrasting unbelievers with believers (cf. Ephesians 5:6; 1 Corinthians 6:9-11; Galatians 5:21; Matthew 19:16; Mark 10:17; Luke 18:18). His point seems to have been that this type of behavior, which marks unbelievers, should not characterize believers.
Interpreters who take this verse as evidence that a truly saved person cannot and will not practice these vices overlook the fact that some genuine believers live carnal lives (cf. 1 Corinthians 3:1-4). [1]

Context Summary

Ephesians 5:1-12 - Walk As Children Of Light
It is indeed a high calling to imitate God and to walk in love after the measure of Christ; but it will be impossible unless we open our innermost heart to the Holy Spirit. We must not only sacrifice ourselves for others, but there should be a fragrance in all that we do. "An odor of a sweet smell." Note carefully the injunctions of Ephesians 5:3-4, especially as they concern speech. It is by our speech that we betray the true condition of our hearts.
We must be as distinct from the worldly as light is from darkness. There should be no twilight in our testimony for our Lord, though there may be considerable obscurity in our views of truth. Whatever is unfruitful; whatever we should blush to have transcribed and read to the world; whatever would be inconsistent with the strong, clear light of the throne of God and the Lamb, must be avoided. We must walk in the light of the Lord. Then we ourselves shall become luminous, as some diamonds do after being held in sunshine. People who love darkness will avoid and hate us; but their treatment may be only a cause for our own encouragement, as God becomes increasingly precious to us. [source]

Chapter Summary: Ephesians 5

1  After general exhortations to love;
3  to flee sexual immorality;
4  and all uncleanness;
7  not to converse with the wicked;
15  to walk carefully;
18  and to be filled with the Spirit;
22  he descends to the particular duties, how wives ought to obey their husbands;
25  and husbands ought to love their wives,
32  even as Christ does his church

Greek Commentary for Ephesians 5:5

Ye know of a surety [ιστε γινωσκοντες]
The correct text has ιστε — iste not εστε — este It is the same form for present indicative (second person plural) and imperative, probably indicative here, “ye know.” But why γινωσκοντες — ginōskontes added? Probably, “ye know recognizing by your own experience.” [source]
No [πασου]
Common idiom in the N.T. like the Hebrew= oudeis (Robertson, Grammar, p. 732). Covetous man (πλεονεκτησ πλεον εχω — pleonektēsclass="normal greek">ο εστιν — pleon echō). Old word, in N.T. only here and 1 Corinthians 5:10.; 1 Corinthians 6:10. Which is So Aleph B. A D K L have ο — hos (who), but ο — ho is right. See note on Colossians 3:14 for this use of ειδωλολατρης — ho (which thing is). On εν τηι βασιλειαι του Χριστου και τεου — eidōlolatrēs (idolater) see note on 1 Corinthians 5:10. In the Kingdom of Christ and God (Χριστου και τεου — en tēi basileiāi tou Christou kai theou). Certainly the same kingdom and Paul may here mean to affirm the deity of Christ by the use of the one article with τεος — Christou kai theou But Sharp‘s rule cannot be insisted on here because theos is often definite without the article like a proper name. Paul did teach the deity of Christ and may do it here. [source]
Covetous man [πλεονεκτησ πλεον εχω]
Old word, in N.T. only here and 1 Corinthians 5:10.; 1 Corinthians 6:10. [source]
Which is [ος]
So Aleph B. A D K L have ο — hos (who), but ο — ho is right. See note on Colossians 3:14 for this use of ειδωλολατρης — ho (which thing is). On εν τηι βασιλειαι του Χριστου και τεου — eidōlolatrēs (idolater) see note on 1 Corinthians 5:10. In the Kingdom of Christ and God (Χριστου και τεου — en tēi basileiāi tou Christou kai theou). Certainly the same kingdom and Paul may here mean to affirm the deity of Christ by the use of the one article with τεος — Christou kai theou But Sharp‘s rule cannot be insisted on here because theos is often definite without the article like a proper name. Paul did teach the deity of Christ and may do it here. [source]
In the Kingdom of Christ and God [Χριστου και τεου]
Certainly the same kingdom and Paul may here mean to affirm the deity of Christ by the use of the one article with τεος — Christou kai theou But Sharp‘s rule cannot be insisted on here because theos is often definite without the article like a proper name. Paul did teach the deity of Christ and may do it here. [source]
Ye know [ἴστε γινώσκοντες]
The A.V. fails to give the whole force of the expression, which is, ye know recognizing. Rev., ye know of a surety. [source]
Idolater []
Compare Colossians 3:5, and see on 1 Corinthians 5:10. [source]

Reverse Greek Commentary Search for Ephesians 5:5

Acts 20:32 I commend [παρατιτεμαι]
Present middle indicative of παρατιτημι — paratithēmi old verb to place beside, middle, to deposit with one, to interest as in 1 Timothy 1:18; 2 Timothy 2:2. Paul can now only do this, but he does it hopefully. Cf. 1 Peter 4:19. The word of his grace (τωι λογωι της χαριτος αυτου — tōi logōi tēs charitos autou). The instrumentality through preaching and the Holy Spirit employed by God. Cf. Colossians 4:6; Ephesians 4:29. Which is able to build up God works through the word of his grace and so it is able to build up (edify); a favourite Pauline word (1 Corinthians 3:10-14; 1 Corinthians 3:9; 2 Corinthians 5:1; Ephesians 2:20-22; 2 Timothy 3:15; etc.), and James 1:21. The very words “build” and “inheritance among the sanctified” will occur in Ephesians 1:11; Ephesians 3:18 and which some may recall on reading. Cf. Colossians 1:12. Stephen in Acts 7:5 used the word “inheritance” (κληρονομιαν — klēronomian), nowhere else in Acts, but in Ephesians 1:14, Ephesians 1:18; Ephesians 5:5. In Ephesians 1:18 the very expression occurs “his inheritance among the saints “ (την κληρονομιαν αυτου εν τοις αγιοις — tēn klēronomian autou en tois hagiois). [source]
Acts 20:32 Which is able to build up [τωι δυναμενωι οικοδομησαι]
God works through the word of his grace and so it is able to build up (edify); a favourite Pauline word (1 Corinthians 3:10-14; 1 Corinthians 3:9; 2 Corinthians 5:1; Ephesians 2:20-22; 2 Timothy 3:15; etc.), and James 1:21. The very words “build” and “inheritance among the sanctified” will occur in Ephesians 1:11; Ephesians 3:18 and which some may recall on reading. Cf. Colossians 1:12. Stephen in Acts 7:5 used the word “inheritance” (κληρονομιαν — klēronomian), nowhere else in Acts, but in Ephesians 1:14, Ephesians 1:18; Ephesians 5:5. In Ephesians 1:18 the very expression occurs “his inheritance among the saints “ (την κληρονομιαν αυτου εν τοις αγιοις — tēn klēronomian autou en tois hagiois). [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]

1 Corinthians 5:10 Idolaters [εἰδωλολάτραις]
Only twice outside of Paul's writings: Revelation 21:8; Revelation 22:15. This is the earliest known instance of the use of the word. For the collocation of the covetous and idolaters, compare Colossians 3:15; Ephesians 5:5. New-Testament usage does not confine the term to the worship of images, but extends it to the soul's devotion to any object which usurps the place of God. [source]
1 Corinthians 5:10 The covetous [τοις πλεονεκταις]
Old word for the over-reachers, those avaricious for more and more In N.T. only here, 1 Corinthians 6:10; Ephesians 5:5. It always comes in bad company (the licentious and the idolaters) like the modern gangsters who form a combination of liquor, lewdness, lawlessness for money and power. Extortioners (ειδωλολατραις — harpaxin). An old adjective with only one gender, rapacious (Matthew 7:15; Luke 18:11), and as a substantive robber or extortioner (here and 1 Corinthians 6:10). Bandits, hijackers, grafters they would be called today. Idolaters Late word for hirelings This neat Greek idiom of ωπειλετε — epei with the imperfect indicative (οπειλω — ōpheilete from αν — opheilō to be under obligation) is really the conclusion of a second-class condition with the condition unexpressed (Robertson, Grammar, p. 965). Sometimes αν — an is used also as in Hebrews 10:2, but with verbs of obligation or necessity Αρα — an is usually absent as here (cf. Hebrews 9:20). The unexpressed condition here would be, “if that were true” (including fornicators, the covetous, extortioners, idolaters of the outside world). Ara means in that case. [source]
Ephesians 4:19 Have given themselves over [παρέδωκαν]
See on Matthew 4:12; see on Matthew 11:27; see on Matthew 26:2; see on Mark 4:29; see on Luke 1:2; see on 1 Peter 2:23. The verb is frequently used of Christ giving Himself for the world. Romans 4:25; Galatians 2:20; Ephesians 5:5, Ephesians 5:25. It indicates a complete surrender. Meyer says, “with frightful emphasis.” Where men persistently give themselves up to evil, God gives them up to its power. See Romans 1:24. [source]
Colossians 3:5 Which is [ἥτις ἐστιν]
The compound relative, explanatory and classifying. Seeing it stands in the category of. Compare Ephesians 5:5. [source]
Colossians 3:14 Which is [ο εστιν]
Neuter singular of the relative and not feminine like αγαπη — agapē (the antecedent) nor masculine like συνδεσμος — sundesmos in the predicate. However, there are similar examples of ο εστιν — ho estin in the sense of quod est (id est), “that is,” in Mark 14:42; Mark 15:42, without agreement in gender and number. So also Ephesians 5:5 where ο εστιν — ho estin = “which thing.” [source]
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]
Colossians 3:14 Put on love [την αγαπην]
See Luke 3:20. The verb has to be supplied Neuter singular of the relative and not feminine like αγαπη — agapē (the antecedent) nor masculine like συνδεσμος — sundesmos in the predicate. However, there are similar examples of ο εστιν — ho estin in the sense of quod est (id est), “that is,” in Mark 14:42; Mark 15:42, without agreement in gender and number. So also Ephesians 5:5 where ο εστιν — ho estin = “which thing.” The bond of perfectness See note on Colossians 2:19 for συνδεσμος — sundesmos Here it is apparently the girdle that holds the various garments together. The genitive (τελειοτητος — teleiotētos) is probably that of apposition with the girdle of love. In a succinct way Paul has here put the idea about love set forth so wonderfully in 1 Corinthians 13:1-13. [source]
2 Thessalonians 1:12 The name [το ονομα]
The Old Testament (lxx) uses ονομα — onoma embodying the revealed character of Jehovah. So here the Name of our Lord Jesus means the Messiahship and Lordship of Jesus. The common Greek idiom of ονομα — onoma for title or dignity as in the papyri (Milligan) is not quite this idiom. The papyri also give examples of ονομα — onoma for person as in O.T. and Acts 1:15 (Deissmann, Bible Studies, pp. 196ff.). In you, and ye in him (εν υμιν και υμεις εν αυτωι — en huminκατα την χαριν — kai humeis en autōi). This reciprocal glorying is Pauline, but it is also like Christ‘s figure of the vine and the branches in John 15:1-11. According to the grace Not merely standard, but also aim (Robertson, Grammar, p. 609). Of our God and the Lord Jesus Christ (τεου — tou theou hēmōn kai kuriou Iēsou Christou). Here strict syntax requires, since there is only one article with κυριου — theou and Κυριος — kuriou that one person be meant, Jesus Christ, as is certainly true in Titus 2:13; 2 Peter 1:1 (Robertson, Grammar, p.786). This otherwise conclusive syntactical argument, admitted by Schmiedel, is weakened a bit by the fact that σωτηρ — Kurios is often employed as a proper name without the article, a thing not true of εν τηι βασιλειαι του Χριστου και τεου — sōtēr in Titus 2:13; 2 Peter 1:1. So in Ephesians 5:5 τεος — en tēi basileiāi tou Christou kai theou the natural meaning is in the Kingdom of Christ and God regarded as one, but here again Κυριος — theos like Kurios often occurs as a proper name without the article. So it has to be admitted that here Paul may mean “according to the grace of our God and the Lord Jesus Christ,” though he may also mean “according to the grace of our God and Lord, Jesus Christ.” [source]
2 Thessalonians 1:12 Name []
of our Lord Jesus means the Messiahship and Lordship of Jesus. The common Greek idiom of ονομα — onoma for title or dignity as in the papyri (Milligan) is not quite this idiom. The papyri also give examples of ονομα — onoma for person as in O.T. and Acts 1:15 (Deissmann, Bible Studies, pp. 196ff.). In you, and ye in him (εν υμιν και υμεις εν αυτωι — en huminκατα την χαριν — kai humeis en autōi). This reciprocal glorying is Pauline, but it is also like Christ‘s figure of the vine and the branches in John 15:1-11. According to the grace Not merely standard, but also aim (Robertson, Grammar, p. 609). Of our God and the Lord Jesus Christ (τεου — tou theou hēmōn kai kuriou Iēsou Christou). Here strict syntax requires, since there is only one article with κυριου — theou and Κυριος — kuriou that one person be meant, Jesus Christ, as is certainly true in Titus 2:13; 2 Peter 1:1 (Robertson, Grammar, p.786). This otherwise conclusive syntactical argument, admitted by Schmiedel, is weakened a bit by the fact that σωτηρ — Kurios is often employed as a proper name without the article, a thing not true of εν τηι βασιλειαι του Χριστου και τεου — sōtēr in Titus 2:13; 2 Peter 1:1. So in Ephesians 5:5 τεος — en tēi basileiāi tou Christou kai theou the natural meaning is in the Kingdom of Christ and God regarded as one, but here again Κυριος — theos like Kurios often occurs as a proper name without the article. So it has to be admitted that here Paul may mean “according to the grace of our God and the Lord Jesus Christ,” though he may also mean “according to the grace of our God and Lord, Jesus Christ.” [source]
2 Thessalonians 1:12 According to the grace [του τεου ημων και κυριου Ιησου Χριστου]
Not merely standard, but also aim (Robertson, Grammar, p. 609). Of our God and the Lord Jesus Christ (τεου — tou theou hēmōn kai kuriou Iēsou Christou). Here strict syntax requires, since there is only one article with κυριου — theou and Κυριος — kuriou that one person be meant, Jesus Christ, as is certainly true in Titus 2:13; 2 Peter 1:1 (Robertson, Grammar, p.786). This otherwise conclusive syntactical argument, admitted by Schmiedel, is weakened a bit by the fact that σωτηρ — Kurios is often employed as a proper name without the article, a thing not true of εν τηι βασιλειαι του Χριστου και τεου — sōtēr in Titus 2:13; 2 Peter 1:1. So in Ephesians 5:5 τεος — en tēi basileiāi tou Christou kai theou the natural meaning is in the Kingdom of Christ and God regarded as one, but here again Κυριος — theos like Kurios often occurs as a proper name without the article. So it has to be admitted that here Paul may mean “according to the grace of our God and the Lord Jesus Christ,” though he may also mean “according to the grace of our God and Lord, Jesus Christ.” [source]
2 Thessalonians 1:12 Of our God and the Lord Jesus Christ [τεου]
Here strict syntax requires, since there is only one article with κυριου — theou and Κυριος — kuriou that one person be meant, Jesus Christ, as is certainly true in Titus 2:13; 2 Peter 1:1 (Robertson, Grammar, p.786). This otherwise conclusive syntactical argument, admitted by Schmiedel, is weakened a bit by the fact that σωτηρ — Kurios is often employed as a proper name without the article, a thing not true of εν τηι βασιλειαι του Χριστου και τεου — sōtēr in Titus 2:13; 2 Peter 1:1. So in Ephesians 5:5 τεος — en tēi basileiāi tou Christou kai theou the natural meaning is in the Kingdom of Christ and God regarded as one, but here again Κυριος — theos like Kurios often occurs as a proper name without the article. So it has to be admitted that here Paul may mean “according to the grace of our God and the Lord Jesus Christ,” though he may also mean “according to the grace of our God and Lord, Jesus Christ.” [source]
1 Timothy 1:9 Is not made for [ου κειται]
The use of κειται — keitai for τετειται — tetheitai (perfect passive of τιτημι — tithēmi) is a common enough idiom. See the same point about law in Galatians 3:18-23; Romans 13:13. For “knowing this” (ειδως τουτο — eidōs touto) see note on Ephesians 5:5. [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]
2 Timothy 4:18 Heavenly kingdom [τὴν βασιλείαν τὴν ἐπουράνιον]
The phrase N.T.o Ἑπουράνιος heavenlyonly here in Pastorals. Mostly in Paul and Hebrews. Heavenly kingdom, here the future, glorified life, as 1 Corinthians 6:9, 1 Corinthians 6:10; 1 Corinthians 15:50; Luke 13:29. In the same sense, kingdom of Christ and of God, Ephesians 5:5; kingdom of their Father, Matthew 13:43; my Father's kingdom, Matthew 26:29; kingdom prepared for you, Matthew 25:34; eternal kingdom of our Lord and Savior Jesus Christ, 2 Peter 1:11. [source]
James 1:19 Ye know this [ιστε]
Or “know this.” Probably the perfect active indicative (literary form as in Ephesians 5:5; Hebrews 12:17, unless both are imperative, while in James 4:4 we have οιδατε — oidate the usual vernacular Koiné perfect indicative). The imperative uses only ιστε — iste and only the context can decide which it is. Εστο — Esto (let be) is imperative. [source]
Revelation 21:8 Fornicators [πορνοις]
Again all too common always, then and now (1 Corinthians 5:10; 1 Timothy 1:9.). These two crimes often go together.Sorcerers (παρμακοις — pharmakois). Old word, in N.T. only here and Revelation 22:15. Closely connected with idolatry and magic (Revelation 9:21; Revelation 13:13.).Idolaters See 1 Corinthians 5:10.; 1 Corinthians 10:7; Ephesians 5:5; Revelation 22:15. With a powerful grip on men‘s lives then and now.All liars (πασι τοις πσευδεσιν — pasi tois pseudesin). Repeated in Revelation 22:15 and stigmatized often (Revelation 2:2; Revelation 3:9; Revelation 14:5; Revelation 21:8, Revelation 21:27; Revelation 22:15). Not a “light” sin. [source]
Revelation 21:8 Idolaters [ειδωλολατραις]
See 1 Corinthians 5:10.; 1 Corinthians 10:7; Ephesians 5:5; Revelation 22:15. With a powerful grip on men‘s lives then and now.All liars (πασι τοις πσευδεσιν — pasi tois pseudesin). Repeated in Revelation 22:15 and stigmatized often (Revelation 2:2; Revelation 3:9; Revelation 14:5; Revelation 21:8, Revelation 21:27; Revelation 22:15). Not a “light” sin. [source]
Revelation 21:8 For the fearful [τοις δειλοις]
Old word (from δειδω — deidō to fear) for the cowardly, who recanted under persecution, in N.T. only here, Matthew 8:26; Mark 4:40.Unbelieving (απιστοις — apistois). “Faithless,” “untrustworthy,” in contrast with Christ “ο πιστος — ho pistos ” (Revelation 1:5). Cf. Revelation 2:10, Revelation 2:13; Revelation 3:14; Revelation 17:14. Disloyalty is close kin to cowardice.Abominable Perfect passive participle of βδελυσσω — bdelussō old verb, in N.T. only here and Romans 2:22, common in lxx, to pollute (Exod 5:21). Those who have become defiled by the impurities of emperor-worship (Revelation 7:4.; Revelation 21:27; Romans 2:22; Titus 1:16).Murderers (πονευσιν — phoneusin). As a matter of course and all too common always (Mark 7:21; Romans 1:29; Revelation 9:21).Fornicators Again all too common always, then and now (1 Corinthians 5:10; 1 Timothy 1:9.). These two crimes often go together.Sorcerers (παρμακοις — pharmakois). Old word, in N.T. only here and Revelation 22:15. Closely connected with idolatry and magic (Revelation 9:21; Revelation 13:13.).Idolaters See 1 Corinthians 5:10.; 1 Corinthians 10:7; Ephesians 5:5; Revelation 22:15. With a powerful grip on men‘s lives then and now.All liars (πασι τοις πσευδεσιν — pasi tois pseudesin). Repeated in Revelation 22:15 and stigmatized often (Revelation 2:2; Revelation 3:9; Revelation 14:5; Revelation 21:8, Revelation 21:27; Revelation 22:15). Not a “light” sin. [source]
Revelation 21:8 Abominable [εβδελυγμενοις]
Perfect passive participle of βδελυσσω — bdelussō old verb, in N.T. only here and Romans 2:22, common in lxx, to pollute (Exod 5:21). Those who have become defiled by the impurities of emperor-worship (Revelation 7:4.; Revelation 21:27; Romans 2:22; Titus 1:16).Murderers (πονευσιν — phoneusin). As a matter of course and all too common always (Mark 7:21; Romans 1:29; Revelation 9:21).Fornicators Again all too common always, then and now (1 Corinthians 5:10; 1 Timothy 1:9.). These two crimes often go together.Sorcerers (παρμακοις — pharmakois). Old word, in N.T. only here and Revelation 22:15. Closely connected with idolatry and magic (Revelation 9:21; Revelation 13:13.).Idolaters See 1 Corinthians 5:10.; 1 Corinthians 10:7; Ephesians 5:5; Revelation 22:15. With a powerful grip on men‘s lives then and now.All liars (πασι τοις πσευδεσιν — pasi tois pseudesin). Repeated in Revelation 22:15 and stigmatized often (Revelation 2:2; Revelation 3:9; Revelation 14:5; Revelation 21:8, Revelation 21:27; Revelation 22:15). Not a “light” sin. [source]

What do the individual words in Ephesians 5:5 mean?

This for you know realizing that any fornicator or unclean person covetous man who is an idolater not has inheritance in the kingdom - of Christ and of God
τοῦτο γὰρ ἴστε γινώσκοντες ὅτι πᾶς πόρνος ἀκάθαρτος πλεονέκτης ἐστιν εἰδωλολάτρης οὐκ ἔχει κληρονομίαν ἐν τῇ βασιλείᾳ τοῦ Χριστοῦ καὶ Θεοῦ

τοῦτο  This 
Parse: Demonstrative Pronoun, Accusative Neuter Singular
Root: οὗτος  
Sense: this.
ἴστε  you  know 
Parse: Verb, Perfect Imperative Active, 2nd Person Plural
Root: οἶδα  
Sense: to see.
γινώσκοντες  realizing 
Parse: Verb, Present Participle Active, Nominative Masculine Plural
Root: γινώσκω  
Sense: to learn to know, come to know, get a knowledge of perceive, feel.
ὅτι  that 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
πᾶς  any 
Parse: Adjective, Nominative Masculine Singular
Root: πᾶς  
Sense: individually.
πόρνος  fornicator 
Parse: Noun, Nominative Masculine Singular
Root: πόρνος  
Sense: a man who prostitutes his body to another’s lust for hire.
ἀκάθαρτος  unclean  person 
Parse: Adjective, Nominative Masculine Singular
Root: ἀκάθαρτος  
Sense: not cleansed, unclean.
πλεονέκτης  covetous  man 
Parse: Noun, Nominative Masculine Singular
Root: πλεονέκτης  
Sense: one eager to have more, esp.
εἰδωλολάτρης  an  idolater 
Parse: Noun, Nominative Masculine Singular
Root: εἰδωλολάτρης  
Sense: a worshipper of false gods, a idolater.
κληρονομίαν  inheritance 
Parse: Noun, Accusative Feminine Singular
Root: κληρονομία  
Sense: an inheritance, property received (or to be received) by inheritance.
βασιλείᾳ  kingdom 
Parse: Noun, Dative Feminine Singular
Root: βασιλεία  
Sense: royal power, kingship, dominion, rule.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Χριστοῦ  of  Christ 
Parse: Noun, Genitive Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.