Original Word: ἐπιθυμέω
Part of Speech: Verb
Transliteration: epithymeō
Pronunciation: eh-pee-thoo-MEH-oh
Phonetic Spelling: (ep-ee-pnee'-go)
KJV: choke
Word Origin: [from G1909 (ἐπί - over) and G4155 (πνίγω - choke)]

1. to throttle upon
2. (figuratively) overgrow

From epi and pnigo; to throttle upon, i.e. (figuratively) overgrow -- choke.

see GREEK epi

see GREEK pnigo

ἐπιθυμέω expresses a strong setting of the heart upon something. Scripture consistently treats such desire as morally neutral at its root, becoming righteous or sinful according to its object and motive. It can denote holy yearning for fellowship with God or an inordinate craving that usurps His place.

Old Testament foundations

In the Septuagint ἐπιθυμέω renders Hebrew חָמַד (chāmad) and related verbs (for example, Exodus 20:17; Deuteronomy 5:21). The word therefore inherits the covenant context of the tenth commandment. Israel was taught that the inward act of coveting is already a breach of loyalty to Yahweh, revealing that sin originates in the heart before it flowers in outward transgression.

Inter-Testamental and wider Greco-Roman background

Second Temple literature continued to employ ἐπιθυμέω to describe both godly longing (e.g., yearning for wisdom in Wisdom of Solomon 6:12) and idolatrous appetites (e.g., Sirach 23:5). In the Hellenistic world the verb was also common in philosophical discussions of passion (πάθος) and virtue (ἀρετή), providing a familiar linguistic vessel for the apostolic writers to contrast Spirit-led longing with fleshly lusts.

Usage in the New Testament

Although the lexical form ἐπιθυμέω (Strong’s 1970) does not appear as an independent entry in the extant manuscripts, cognate forms (especially the noun ἐπιθυμία, “desire”) carry the same conceptual freight. New Testament writers routinely address desire at the level of the heart, subsuming actions under affections.

• Positive yearnings: Luke 22:15 records Jesus’ fervent longing—“I have earnestly desired to eat this Passover with you before My suffering”—highlighting righteous anticipation of redemptive fellowship. Paul expresses a holy tension in Philippians 1:23, “I desire to depart and be with Christ, which is far better indeed.”

• Disordered cravings: Jesus locates adultery in a lustful glance in Matthew 5:28. Paul identifies coveting as the commandment that unmasked his own sinfulness in Romans 7:7. The Spirit–flesh antithesis in Galatians 5:16-17 sets Spirit-produced desires against the impulses of the fallen nature.

Theological dimensions

1. Desire reveals allegiance. What the heart longs for indicates whether a person worships the Creator or the creation (Romans 1:24-25).
2. Desire motivates conduct. James 1:14-15 traces the lifecycle of sin from inward craving to death, stressing that unchecked desire is never static.
3. Desire can be transformed. The gospel does not merely restrain lusts; it replaces them with higher affections (Titus 2:11-14).

Historical interpretation

Early church fathers such as Augustine linked ἐπιθυμέω to concupiscence, the bent of the will away from God. Reformers like John Calvin emphasized that the tenth commandment reaches “to the very last recesses of the heart,” exposing the universality of sin and the need for grace. Puritan writers further distinguished lawful from unlawful desires, urging believers to cultivate “holy longings” for Christ’s appearing.

Pastoral and ministry implications

• Discipleship: Teach believers to examine desires, not merely behaviors, using passages such as Psalm 37:4 and Galatians 5:24 for self-assessment.
• Counseling: Address addictive patterns by redirecting desires toward the supremacy of Christ rather than relying solely on behavioral modification.
• Preaching: Use the narrative arc of Scripture—from Eden’s forbidden longing to the redeemed longing of Revelation 22:17 (“Let the one who desires take the water of life freely”)—to frame sermons that call the church to godly appetite.

Ethical and cultural engagement

Modern consumer culture normalizes covetousness, making the tenth commandment counter-cultural. A biblical theology of ἐπιθυμέω equips believers to resist marketing’s engineered cravings, to pursue contentment (Hebrews 13:5), and to practice generosity.

Eschatological hope

Biblical faith culminates in the sanctified longing of the bride for the Bridegroom. The Spirit-born cry, “Come, Lord Jesus!” (Revelation 22:20), demonstrates that redeemed desire will one day be fully and eternally satisfied in the presence of Christ.