Original Word: πλεονεκτέω
Part of Speech: Verb
Transliteration: pleonekteó
Pronunciation: pleh-on-ek-teh'-o
Phonetic Spelling: (pleh-on-cek-teh'-o)
KJV: get an advantage, defraud, make a gain
NASB: advantage would be taken of, defraud, take any advantage, taken advantage, took advantage
Word Origin: [from G4123 (πλεονέκτης - covetous)]

1. to be covetous
2. (by implication) to over-reach

take advantage, defraud, make a gain.

From pleonektes; to be covetous, i.e. (by implication) to over-reach -- get an advantage, defraud, make a gain.

see GREEK pleonektes

Cognate: 4122 pleonektéō (from 4119 /pleíōn, "more" and 2192/exō, "have") – properly, "(the desire) to have more," i.e. acquire more (a greater number of) things; to covet (improper) gain.

4122 /pleonektéō ("covet, defraud") shows inordinate desire, especially lusting for what belongs to someone else. See 4124 (pleoneksia).

Word Origin
from pleonektés
Definition
to have more, to overreach
NASB Translation
advantage would be taken of (1), defraud (1), take any advantage (1), taken advantage (1), took advantage (1).

STRONGS NT 4122: πλεονεκτέω

πλεονεκτέω, πλεονέκτω; 1 aorist ἐπλεονέκτησα; 1 aorist passive subjunctive 1 person plural πλεονεκτηθῶμεν; (πλεονέκτης);

1. intransitive, to have more, or a greater part or share: Thucydides, Xenophon, Plutarch, others; to be superior, excel, surpass, have an advantage over, τίνος (genitive of person) τίνι (the dative of thing): Xenophon, Plato, Isocrates, Demosthenes, others.

2. transitive, to gain or take advantage of another, to overreach: (Herodotus 8, 112), Plato, Diodorus, Dionysius Halicarnassus, Dio Cassius, others; and so in the N. T. in 2 Corinthians 7:2; 2 Corinthians 12:17, 18; 1 Thessalonians 4:6 (see πρᾶγμα, b.); passive (cf. Buttmann, § 132, 22) ὑπό τίνος, 2 Corinthians 2:11(10).

Overview

Strong’s Greek 4122 portrays an aggressive desire to gain at another’s expense—whether by material fraud, manipulative influence, or sensual trespass. The verb always carries a moral indictment. Scripture employs it only five times, and each occurrence exposes a different facet of exploitative covetousness while simultaneously affirming the gospel’s call to self-giving love.

Occurrences in the New Testament

• 2 Corinthians 2:11 – The word is applied to Satan, “so that we may not be outwitted by Satan, for we are not unaware of his schemes”. Covetous overreaching is unmasked as demonic in origin.
• 2 Corinthians 7:2 – Paul appeals, “We have wronged no one, we have corrupted no one, we have exploited no one”. Apostolic credibility rests on freedom from covetous manipulation.
• 2 Corinthians 12:17-18 – Twice Paul asks whether he or Titus “exploited” the Corinthians. The implied answer is no, proving that true servants of Christ do not seek material advantage from those they serve.
• 1 Thessalonians 4:6 – “That no one should overstep and defraud his brother in this matter, because the Lord is the avenger in all these things”. Here the verb targets sexual misconduct, showing that exploitative greed can manifest in illicit desire as well as in economics.

Theological Significance

1. Sin Against the Image-Bearer. Exploitation demeans a fellow human being created in God’s likeness (Genesis 1:27); thus it is a direct affront to the Creator.
2. Violation of the Decalogue. “You shall not covet” (Exodus 20:17) undergirds every New Testament use. The verb reveals how covetousness moves from internal desire to external action.
3. Antithesis to the Gospel. The cross is self-sacrifice for others’ good; pleonekteō is self-enrichment at others’ loss. Following Christ therefore requires renouncing every form of advantage-seeking (Mark 10:45; Philippians 2:5-8).

Ministry Integrity

Paul’s repeated denials of exploitation form a model for modern ministry. Financial transparency, avoidance of hidden fees, and refusal to prey upon vulnerable believers safeguard the witness of the church (see 2 Corinthians 8:20-21).

Spiritual Warfare Context

In 2 Corinthians 2:11, covetous exploitation is portrayed as one of Satan’s “schemes.” Guarding the heart against greed is therefore an essential part of resisting the devil (James 4:7).

Sexual Purity Context

1 Thessalonians 4:6 links the verb to sexual sin, reminding believers that immoral passion can be a form of theft. The warning that “the Lord is the avenger” underscores divine justice on behalf of the wronged.

Historic and Cultural Setting

First-century Corinth and Thessalonica were commercial hubs where sharp business practices and sexual license were socially acceptable. Paul’s usage confronts these norms, declaring that Kingdom ethics override local customs.

Practical Application

• Examine motives in business, ministry, and relationships; look for hidden desires to profit at another’s loss.
• Establish accountability structures that prevent financial or moral overreach.
• Cultivate contentment (Hebrews 13:5) and generosity (2 Corinthians 9:6-8) as antidotes to pleonekteō.

Summary

Strong’s 4122 exposes a heart-level greed that exploits others materially, emotionally, or sexually. Scripture counters this impulse with Christ-centered self-denial, the command to love one’s neighbor, and the certainty of divine retribution upon the unrepentant.

επλεονεκτησα επλεονέκτησα ἐπλεονέκτησα επλεονεκτησαμεν επλεονεκτήσαμεν ἐπλεονεκτήσαμεν επλεονεκτησεν επλεονέκτησεν ἐπλεονέκτησεν πλεονεκτειν πλεονεκτείν πλεονεκτεῖν πλεονεκτηθωμεν πλεονεκτηθῶμεν πλεονέκτημα πλεονεκτών πλεονεκτώσι epleonektesa epleonektēsa epleonéktesa epleonéktēsa epleonektesamen epleonektēsamen epleonektḗsamen epleonektesen epleonektēsen epleonéktesen epleonéktēsen pleonektein pleonekteîn pleonektethomen pleonektethômen pleonektēthōmen pleonektēthō̂menInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts