KJV: Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,
YLT: idolatry, witchcraft, hatred, strifes, emulations, wraths, rivalries, dissensions, sects,
Darby: idolatry, sorcery, hatred, strifes, jealousies, angers, contentions, disputes, schools of opinion,
ASV: idolatry, sorcery, enmities, strife, jealousies, wraths, factions, divisions, parties,
εἰδωλολατρία | idolatry |
Parse: Noun, Nominative Feminine Singular Root: εἰδωλολατρία Sense: the worship of false gods, idolatry. |
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φαρμακεία | sorcery |
Parse: Noun, Nominative Feminine Singular Root: φαρμακεία Sense: the use or the administering of drugs. |
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ἔχθραι | enmities |
Parse: Noun, Nominative Feminine Plural Root: ἔχθρα Sense: enmity. |
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ἔρις | strife |
Parse: Noun, Nominative Feminine Singular Root: ἔρις Sense: contention, strife, wrangling. |
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ζῆλος | jealousy |
Parse: Noun, Nominative Masculine Singular Root: ζῆλος Sense: excitement of mind, ardour, fervour of spirit. |
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θυμοί | outbursts of anger |
Parse: Noun, Nominative Masculine Plural Root: θυμός Sense: passion, angry, heat, anger forthwith boiling up and soon subsiding again. |
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ἐριθεῖαι | contentions |
Parse: Noun, Nominative Feminine Plural Root: ἐριθεία Sense: electioneering or intriguing for office. |
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διχοστασίαι | dissensions |
Parse: Noun, Nominative Feminine Plural Root: διχοστασία Sense: dissension, division. |
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αἱρέσεις | factions |
Parse: Noun, Nominative Feminine Plural Root: αἵρεσις Sense: act of taking, capture: e. |
Greek Commentary for Galatians 5:20
Or sorcery. Elsewhere only Revelation 18:23. From φάρμακον adrug. In lxx, see Exodus 7:11; Wisd. 12:4; Isaiah 47:9. Comp. Acts 19:19, περίεργα curiousarts, note. [source]
Lit. wraths. See on John 3:36. [source]
More correctly, factions. From ἔριθος ahired servant. Ἑριθία is, primarily, labor for hire (see Romans href="/desk/?q=ro+16:17&sr=1">Romans 16:17. Once in lxx, 1Corinthians href="/desk/?q=1co+11:19&sr=1">1 Corinthians 11:19. See on 2 Peter 2:1. Parties, into which divisions crystallize. [source]
Reverse Greek Commentary Search for Galatians 5:20
Literally, “the existing sect of the Sadducees” or “the sect which is of the Sadducees,” η hē being the article, not the relative. αιρεσις Hairesis means a choosing, from αιρεομαι haireomai to take for oneself, to choose, then an opinion chosen or tenet (possibly 2 Peter 2:1), then parties or factions (Galatians 5:20; 1 Corinthians 11:19; possibly 2 Peter 2:1). It is applied here to the Sadducees; to the Pharisees in Acts 15:5; Acts 26:5; to the Christians in Acts 24:5-14; Acts 28:22. Already Luke has stated that the Sadducees started the persecution of Peter and John (Acts 4:1.). Now it is extended to “the apostles” as a whole since Christianity has spread more rapidly in Jerusalem than before it began. [source]
Old word for “standings apart,” cleavages. In N.T. only here and Galatians 5:20. Those which are causing (τουσποιουντας touṡ̇poiountas). This articular participle clause has within it not only the objects of the participle but the relative clause ην υμεις εματετε hēn humeis emathete (which you learned), a thoroughly Greek idiom. [source]
See on 2 Peter 2:1. In Paul only here and Galatians 5:20. Better, parties or factions, as the result of the divisions. [source]
The schisms naturally become factions or parties. Cf. strifes “Heresy is theoretical schism, schism practical heresy.” Cf. Titus 3:10; 2 Peter 2:1. In Paul only here and Galatians 5:20. That (hina). God‘s purpose in these factions makes the proved ones (αιρεσεις hoi dokimoi) become manifest (ινα phaneroi). “These οι δοκιμοι haireseis are a magnet attracting unsound and unsettled minds” (Findlay). It has always been so. Instance so-called Christian Science, Russellism, New Thought, etc., today. [source]
or parties. Cf. strifes “Heresy is theoretical schism, schism practical heresy.” Cf. Titus 3:10; 2 Peter 2:1. In Paul only here and Galatians 5:20. That (hina). God‘s purpose in these factions makes the proved ones (αιρεσεις hoi dokimoi) become manifest (ινα phaneroi). “These οι δοκιμοι haireseis are a magnet attracting unsound and unsettled minds” (Findlay). It has always been so. Instance so-called Christian Science, Russellism, New Thought, etc., today. [source]
. Cf. strifes “Heresy is theoretical schism, schism practical heresy.” Cf. Titus 3:10; 2 Peter 2:1. In Paul only here and Galatians 5:20. That (hina). God‘s purpose in these factions makes the proved ones (αιρεσεις hoi dokimoi) become manifest (ινα phaneroi). “These οι δοκιμοι haireseis are a magnet attracting unsound and unsettled minds” (Findlay). It has always been so. Instance so-called Christian Science, Russellism, New Thought, etc., today. [source]
Out of partisanship. From eritheuō to spin wool, and that from erithos a hireling. The papyri examples suit the idea of selfish ambition (Moulton and Milligan‘s Vocabulary). See 2 Corinthians 12:20; Galatians 5:20. Not sincerely (ouch hagnōs). “Not purely,” that is with mixed and impure motives. To raise up affliction for my bonds Now that Paul is down they jump on him in mean and nagging ways. Dative case in desmois “To make my chains gall me” (Lightfoot). [source]
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]
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]
For ζῆλος see on James 3:14. The radical idea of the word is ferment of spirit ( ζεῖν toboil; see Acts 18:25; Romans 12:11). This idea takes on different aspects in ζῆλος , as indignation, Acts 5:17; zeal, John 2:17; Romans 10:2; 2 Corinthians 7:7; 2 Corinthians 11:2; Philemon 3:6; envy, Romans 13:13; 1 Corinthians 3:3; Galatians 5:20. In the last sense often with ἔπις strifeThe phrase fiery indignation, lit. indignation of fire (N.T.o) is an adaptation from Isaiah 26:11. [source]
Lit., heresies of destruction. Rev., destructive heresies. Heresy is a transcript of αἵρεσις , the primary meaning of which is choice; so that a heresy is, strictly, the choice of an opinion contrary to that usually received; thence transferred to the body of those who profess such opinions, and therefore a sect. So Rev., in margin, sects of perdition. Commonly in this sense in the New Testament (Acts 5:17; Acts 15:5; Acts 28:22), though the Rev. has an odd variety in its marginal renderings. See Acts 24:14; 1 Corinthians 11:19; Galatians 5:20. The rendering heretical doctrines seems to agree better with the context; false teachers bringing in sects is awkward. [source]
Only here in New Testament. The kindred adjective occurs Galatians 2:4, “false brethrenprivily brought in ” ( παρεισάκτους )The metaphor is of spies or traitors introducing themselves into an enemy's camp. Compare Judges 1:4, crept in unawares. The verb means, literally, to bring ( ἄγειν ) into ( εἰς ) by the side of ( παρά )Damnable heresies ( αἱρέσεις ἀπωλείας )Lit., heresies of destruction. Rev., destructive heresies. Heresy is a transcript of αἵρεσις , the primary meaning of which is choice; so that a heresy is, strictly, the choice of an opinion contrary to that usually received; thence transferred to the body of those who profess such opinions, and therefore a sect. So Rev., in margin, sects of perdition. Commonly in this sense in the New Testament (Acts 5:17; Acts 15:5; Acts 28:22), though the Rev. has an odd variety in its marginal renderings. See Acts 24:14; 1 Corinthians 11:19; Galatians 5:20. The rendering heretical doctrines seems to agree better with the context; false teachers bringing in sects is awkward. [source]
Descriptive genitive, “heresies of destruction” (marked by destruction) as in Luke 16:8. αιρεω Hairesis (from αρνουμενοι haireō) is simply a choosing, a school, a sect like that of the Sadducees (Acts 5:17), of the Pharisees (Acts 15:5), and of Christians as Paul admitted (Acts 24:5). These “tenets” (Galatians 5:20) led to destruction. [source]
In contrast with the true prophets just pictured in 2 Peter 1:20. Late compound in lxx and Philo, common in N.T. (Matthew 7:15). Allusion to the O.T. times like Balaam and others (Jeremiah 6:13; Jeremiah 28:9; Ezekiel 13:9).False teachers (πσευδοδιδασκαλοι pseudodidaskaloi). Late and rare compound (πσευδησ διδασκαλος pseudēsεσονται didaskalos) here alone in N.T. Peter pictures them as in the future here (εισιν esontai shall be) and again as already present (επλανητησαν eisin are, 2 Peter 2:17), or in the past (παρεισαχουσιν eplanēthēsan they went astray, 2 Peter 2:15).Shall privily bring in Future active of παρεισαγω pareisagō late double compound εισαγω pareisagō to bring in Descriptive genitive, “heresies of destruction” (marked by destruction) as in Luke 16:8. αιρεω Hairesis (from αρνουμενοι haireō) is simply a choosing, a school, a sect like that of the Sadducees (Acts 5:17), of the Pharisees (Acts 15:5), and of Christians as Paul admitted (Acts 24:5). These “tenets” (Galatians 5:20) led to destruction.Denying Present middle participle of και τον δεσποτην arneomai This the Gnostics did, the very thing that Peter did, alas (Matthew 26:70) even after Christ‘s words (Matthew 10:33).Even the Master (τον αγορασαντα αυτους kai ton despotēn). Old word for absolute master, here of Christ as in Judges 1:4, and also of God (Acts 4:24). Without the evil sense in our “despot.”That bought them First aorist active articular participle of λυτροω agorazō same idea with ταχινην απωλειαν lutroō in 1 Peter 1:18. These were professing Christians, at any rate, these heretics.Swift destruction (ταχινην tachinēn apōleian). See 2 Peter 1:14 for απωλειαν tachinēn and note repetition of επαγοντες apōleian This is always the tragedy of such false prophets, the fate that they bring on (epagontes) themselves. [source]
Future active of παρεισαγω pareisagō late double compound εισαγω pareisagō to bring in Descriptive genitive, “heresies of destruction” (marked by destruction) as in Luke 16:8. αιρεω Hairesis (from αρνουμενοι haireō) is simply a choosing, a school, a sect like that of the Sadducees (Acts 5:17), of the Pharisees (Acts 15:5), and of Christians as Paul admitted (Acts 24:5). These “tenets” (Galatians 5:20) led to destruction.Denying Present middle participle of και τον δεσποτην arneomai This the Gnostics did, the very thing that Peter did, alas (Matthew 26:70) even after Christ‘s words (Matthew 10:33).Even the Master (τον αγορασαντα αυτους kai ton despotēn). Old word for absolute master, here of Christ as in Judges 1:4, and also of God (Acts 4:24). Without the evil sense in our “despot.”That bought them First aorist active articular participle of λυτροω agorazō same idea with ταχινην απωλειαν lutroō in 1 Peter 1:18. These were professing Christians, at any rate, these heretics.Swift destruction (ταχινην tachinēn apōleian). See 2 Peter 1:14 for απωλειαν tachinēn and note repetition of επαγοντες apōleian This is always the tragedy of such false prophets, the fate that they bring on (epagontes) themselves. [source]
Only here, Revelation 18:23; and Galatians 5:20, where φαρμακεία sorceriesA.V., witchcraft is enumerated among the “works of the flesh.” Used in the Septuagint of the Egyptian sorceries (Exodus 7:22. Of Babylon, Isaiah 47:9, Isaiah 47:12). From φάρμακον adrug, and thence a poison, an enchantment. Plato says: “There are two kinds of poisons used among men which cannot clearly be distinguished. There is one kind of poison which injures bodies by the use of other bodies according to a natural law … but there is another kind which injures by sorceries and incantations and magic bonds, as they are termed, and induces one class of men to injure another as far as they can, and persuades others that they, above all persons, are liable to be injured by the powers of the magicians. Now it is not easy to know the nature of all these things; nor if a man do know can he readily persuade others of his belief. And when men are disturbed at the sight of waxen images, fixed either at the doors, or in a place where three ways meet, or in the sepulchers of parents, there is no use of trying to persuade them that they should despise all such things, because they have no certain knowledge about them. But we must have a law in two parts concerning poisoning, in whichever of the two ways the attempt is made; and we must entreat and exhort and advise men not to have recourse to such practices, by which they scare the multitude out of their wits, as if they were children, compelling the legislator and the judge to heal the fears which the sorcerer arouses, and to tell them, in the first place, that he who attempts to poison or enchant others knows not what he is doing, either as regards the body (unless he have a knowledge of medicine) or as regards his enchantments, unless he happens to be a prophet or diviner” (“Laws,” xi., 933). [source]
Εν En (instrumental use) and the locative case of παρμακια pharmakia old word (from παρμακευω pharmakeuō to prepare drugs, from παρμακον pharmakon sorcery, Revelation 9:21), in N.T. only here and Galatians 5:20 for sorcery and magical arts. If one is puzzled over the connection between medicine and sorcery as illustrated by this word (our pharmacy), he has only to recall quackery today in medicine (patent medicines and cure-alls), witch-doctors, professional faith-healers, medicine-men in Africa. True medical science has had a hard fight to shake off chicanery and charlatanry. [source]
Fifth instance in these verses of ου μη ou mē with the aorist subjunctive, here the active of παινω phainō as in Revelation 8:12. It is not known whether Rome had street lights or not.The voice of the bridegroom and of the bride (πωνη νυμπιου και νυμπης phōnē numphiou kai numphēs). See John 3:29; Jeremiah 7:34; Jeremiah 16:9. “Even the occasional flash of the torches carried by bridal processions (Matthew 25:1.) is seen no more” (Swete). The sixth instance of ου μη ou mē in Revelation 18:21-23, occurs with ακουστηι akousthēi (third instance of ακουστηι akousthēi two in Revelation 18:22).Were the princes of the earth For μεγισταν megistān see Revelation 6:15; Mark 6:21. “Thy merchants were the grandees” once, but now these merchant princes are gone.With thy sorcery (εν τηι παρμακιαι σου en tēi pharmakiāi sou). Εν En (instrumental use) and the locative case of παρμακια pharmakia old word (from παρμακευω pharmakeuō to prepare drugs, from παρμακον pharmakon sorcery, Revelation 9:21), in N.T. only here and Galatians 5:20 for sorcery and magical arts. If one is puzzled over the connection between medicine and sorcery as illustrated by this word (our pharmacy), he has only to recall quackery today in medicine (patent medicines and cure-alls), witch-doctors, professional faith-healers, medicine-men in Africa. True medical science has had a hard fight to shake off chicanery and charlatanry.Were deceived First aorist passive indicative of πλαναω planaō These charlatans always find plenty of victims. See Mark 12:24. [source]
For μεγισταν megistān see Revelation 6:15; Mark 6:21. “Thy merchants were the grandees” once, but now these merchant princes are gone.With thy sorcery (εν τηι παρμακιαι σου en tēi pharmakiāi sou). Εν En (instrumental use) and the locative case of παρμακια pharmakia old word (from παρμακευω pharmakeuō to prepare drugs, from παρμακον pharmakon sorcery, Revelation 9:21), in N.T. only here and Galatians 5:20 for sorcery and magical arts. If one is puzzled over the connection between medicine and sorcery as illustrated by this word (our pharmacy), he has only to recall quackery today in medicine (patent medicines and cure-alls), witch-doctors, professional faith-healers, medicine-men in Africa. True medical science has had a hard fight to shake off chicanery and charlatanry.Were deceived First aorist passive indicative of πλαναω planaō These charlatans always find plenty of victims. See Mark 12:24. [source]
Heads the list, but “sorceries” (εκ των παρμακων ek tōn pharmakōn) comes next. Παρμακον Pharmakon was originally enchantment, as also in Revelation 21:8, then drug. For παρμακια pharmakia see Revelation 18:23; Galatians 5:20. The two other items are fornication (πορνειας porneias) and thefts (κλεμματων klemmatōn old word from κλεπτω kleptō here alone in N.T.), all four characteristic of demonic worship and idolatry. See other lists of vices in Mark 7:21; Galatians 5:20; Revelation 21:8; Revelation 22:15. Our word “pharmacy” as applied to drugs and medicine has certainly come a long way out of a bad environment, but there is still a bad odour about “patent medicines.” [source]