Romans 4

^I “say” = ereo. Perhaps from rheo (to say, speak of, command). This is to say, tell, speak, mean, command.
^II “gained” = heurisko. This is to find, learn, or obtain. It is to discover something, which generally implies a period of searching for it. This is to find in a literal or figurative sense. This is where the word “heuristic” comes from.
^III “Abraham” = Abraam. From Hebrew Abraham (exalted father); from the same as Abiram (exalted father, a high father – lofty) {from ab (father literal or figurative) + rum (rise, bring up, being high, extol, exalt, haughty; to raise in a literal or figurative sense)}. This is Abraham, father of many nations or father of a multitude.

^IV “ancestor” = pater. This is father in a literal or figurative sense. Could be elder, senior, ancestor, originator, or patriarch.
^V “flesh” = sarx. May be from saroo (to sweep, cleanse by sweeping); from sairo (to brush off). This is flesh, the body, human nature, materiality, kindred. Flesh is not always evil in scripture (as when it refers to Jesus taking on a human body). However, it is generally used in a negative way for actions made selfishly and not through faith. This can mean animal flesh, i.e. meat, or refer to body in contrast to soul/spirit. Flesh can be a way of talking about how things or people are related or talking about human frailty (physical or moral).
^VI “justified” = dikaioo. From dikaios (correct, righteous – implies innocent; this is that which conforms to God’s notion of justice, uprightness); From dike (the principle of justice; that which is right in a way that is very clear; a decision or the execution of that decision; originally, this word was for custom or usage; evolved to include the process of law, judicial hearing, execution of sentence, penalty, and even vengeance; more commonly, it refers to what is right); may be from deiknumi (to show, point out, exhibit; figurative for teach, demonstrate, make known). This is to be righteous, plead the cause of, justify, acquit. Properly, it is being approved, particularly carrying the weight of a legal judgment. It is upright, render just, or innocent.
^VII “works” = ergon. From ergo (to work, accomplish, do). This is work, task, deed, labor, effort.

^VIII “has” = echo. This is to have, hold, possess.
^IX “something to boast about” = kauchema. 11x in NT. From kauchaomai (literally holding one’s head high – to boast proudly or to glory, joy, exult, rejoice; can be boasting in a positive or negative sense); perhaps from auchen (neck) OR from aucheo (to boast) + euchomai (to wish, request, pray to God). This is the reason for boasting or the boast itself. It could be confidence or reason for pride/glorying. It looks at the result of the boast.
^X “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
^XI “scripture” = graphe. From grapho (to write). This is literally writing, a document. In the New Testament, this is always used for scripture.
^XII “say” = lego. This is to speak, say, name, call, command. It is generally to convey verbally.

^XIII “believed” = pisteuo. From pistis (faith, faithfulness, belief, trust, confidence; to be persuaded or come to trust); from peitho (to have confidence, urge, be persuaded, agree, assure, believe, have confidence, trust). This is to believe, entrust, have faith it, affirm, have confidence in. This is less to do with a series of beliefs or doctrines that one believes and more to do with faithfulness, loyalty, and fidelity. It is trusting and then acting based on that trust.
^XIV “reckoned” = logizomai. Related to “say” in v3. From logos (word, statement, speech, analogy; here, word as an account or accounting; can also be a word that carries an idea or expresses a thought, a saying; a person with a message or reasoning laid out in words; by implication, a topic, line of reasoning, or a motive; can be used for a divine utterance or as Word – Christ); from lego (see note XII above). This is this is to compute or reckon up, to count; figuratively, it is coming to a conclusion or decision using logic; taking an inventory in a literal or figurative sense.
^XV “righteousness” = dikaiosune. Related to “justified” in v2. From dikaios (see note VI above). This is judicial or divine approval of character or action. This is righteousness, justice, justness, divine righteousness.

^XVI “who works” = ergazomai. Related to “works” in v2. From ergon (see note VII above). This is to work, labor, perform, toil.
^XVII “wages” = misthos. This is wages, pay, or salary. It can also be reward, recompense, or punishment. It is pay for services rendered in a literal or figurative way, either good or bad.
^XVIII “gift” = charis. From chairo (to rejoice, be glad; used to say hello; properly, delighting in the grace of God or experiencing God’s favor); from char– (to extend favor, lean towards, be inclined to be favorable towards). This is grace, kindness, favor, gratitude, thanks. It is the sense of being inclined to or favorable towards – leaning towards someone to share some good or benefit. This can be literal, figurative, or spiritual. It is grace as abstract concept, manner, or action.
^XIX “something due” = opheilema. 2x in NT. From opheilo (to be indebted morally or legally – having an obligation one must meet; perhaps from the legal world, but then adopted in reference to morality; used to refer to humanity’s ethical responsibility); probably from ophelos (advantage, gain, profit); from ophello (heaped together, accumulate, increase). This is something owed, an offense, a sin.

^XX “work” = ergazomai. Same as “who works” in v4. See note XVI above.
^XXI “trusts” = pisteuo. Same as “believed” in v3. See note XIII above.
^XXII “who justifies” = dikaioo. Same as “justified” in v2. See note VI above.
^XXIII “ungodly” = asebes. 9x in NT. From a (not) + sebo (to worship, revere, adore, be devout; properly this is personally placing a high value on someone or something, showing respect). Properly, this is being irreverent, not acting with appropriate respect or declining to show honor to the sacred. So, it could be ungodly, impious, wicked, or irreverent.
^XXIV “faith” = pistis. Related to “believed” in v3.See note XIII above.

^XXV “David” = Dauid. From Hebrew David (David); from the same as dod (beloved, love, uncle); the root may mean to boil, which is used figuratively to describe love. So, this implies someone you love such as a friend, a lover, or a close family member like an uncle. David’s name likely means something like “beloved one.”
^XXVI “pronounces” = lego. Same as “say” in v3. See note XII above.
^XXVII “blessing” = makarismos. 3x in NT – 2x in Romans 4 & 1x in Galatians 4. From makarizo (to bless, call happy, consider one fortunate); from makarios (blessed, happy, fortunate; when God’s grace/abundance is extended); from makar (happy); from mak- (to enlarge, lengthen). This is a pronouncement of blessedness, considering someone happy, the state of blessing or luck.

^XXVIII “those” = anthropos. Probably from aner (man, male, husband) + ops (eye, face); {from optanomai (to appear, be seen); perhaps from horao (become, seem, appear)}. This is human, humankind. Used for all genders.
^XXIX “apart from” = choris. From chora (space, land, region, fields, open area); from chasma (gap, gulf, chasm, open space); from chasko (to gape, yawn). This is apart from, separate from.
^XXX “works” = ergon. Same as “works” in v2. See note VII above.

^XXXI “blessed” = makarios. Related to “blessing” in v6. See note XXVII above.
^XXXII “iniquities” = anomia. 15x in NT. From anomos (literally without law; could refer to someone who disregards authority or one who is not under the law (i.e. a Gentile); lawless, wicked, or a transgressor); {from a (not, without) + nomos (what is assigned – usage, law, custom, principle; used for the law in general or of God’s law; sometimes used to refer to the first five books of the Bible or the entire Old Testament; also used to refer to theology or the practice and tradition of interpreting and implementing the law of God); {from nemo (to parcel out, assign)}}. This is lawlessness, disobedience, without law, violation. It is disregarding the law whether human or God’s law, including the harmful impact.
^XXXIII “forgiven” = aphiemi. From apo (from, away from) + hiemi (to send). This is send away, release, permit, forgive, allow to depart, discharge, or send forth.

^XXXIV “sins” = hamartia. From hamartano (to miss the mark, do wrong, make a mistake, sin); {from a (not) + meros (a part or share)}. Literally, this means not having one’s share or portion – like not receiving inheritance or what was allotted to you. This word means missing the mark so it is used for guilt, fault, and acts of sin.
^XXXV “covered” = epikalupto. 1x in NT. From epi (on, upon, against, what is fitting) + kalupto (to cover, hide, conceal; figuratively, to keep hidden or secret) {related to kalube (hut, cabin)}. This is to cover, conceal, forgive.
^XXXVI “blessed” = makarios. Same as “blessed” in v7. See note XXXI above.
^XXXVII “one” = aner. Related to “those” in v6. See note XXVIII above.
^XXXVIII “Lord” = Kurios. From kuros (authority, supremacy). This is a respectful address meaning master or sir. It refers to one who has control or power greater than one’s own. So, it was also applied to God and Jesus as Master or Lord.

^XXXIX “blessing” = makarismos. Same as “blessing” in v6. See note XXVII above.
^XL “circumcised” = peritome. From peritemno (to circumcise; literally cut around); {from peri (about, concerning, all around, encompassing) + same as tomos or tomoteros (sharp or keener); from temno (to cut as with a single slice)}. This is properly, cut around, referring to the way that foreskin is removed and so this is to circumcise. It can be used or the rite or the people who are circumcised – in a literal or figurative sense.
^XLI “uncircumcised” = akrobustia. Perhaps from akron (end, tip, top, extreme); {related to akantha (thorn bush, thorn); from ake (point, edge)} + posthe (penis). This is foreskin – so, someone who is not circumcised or a Gentile.
^XLII “say” = lego. Same as “say” in v3. See note XII above.

^XLIII “was” = eimi. This is to be, exist.
^XLIV “before” = akrobustia. Same as “uncircumcised” in v9. See note XLI above.
^XLV “been circumcised” = peritome. Same as “circumcised” in v9. See note XL above.
^XLVI “before” = akrobustia. Same as “uncircumcised” in v9. See note XLI above.
^XLVII “received” = lambano. It does not refer to passive receiving of something, but active acceptance or taking of something whether it is offered or simply nearby. It focuses on individual decision and action.
^XLVIII “sign” = semeion. From the same as semaino (to give a sign, signify, indicate, make known); from sema (a sign or mark). It is literally a sign of any kind. It also refers to a sign given by God to confirm or authenticate a message or prophecy. It is not necessarily miraculous, but it can be. The Gospel of John generally uses this word instead of miracle.

^XLIX “seal” = sphragis. 16x in NT. Perhaps from phrasso (to stop, fence in). This is a seal, signet, or signet ring. It is also the impression of that seal; so, the thing attested to by that seal – proof or a signifier of privacy.
^L “make” = eimi. Same as “was” in v10. See note XLIII above.
^LI “all” = pas. This is all, every.
^LII “without…circumcised” = akrobustia. Same as “uncircumcised” in v9. See note XLI above.

^LIII “only” = monon. From monos (alone, single, remaining, mere, desolate); from meno (to stay, abide, wait, endure). This is merely, only, simply, sole. It can also imply alone.
^LIV “follow” = stoicheo. 5x in NT. From stoichos (a row) OR from steicho (in a line). This is walking in rows, according to a uniform cadence. It can be marching in military style. Figuratively, it is one’s walk of life, living piously.
^LV “example” = ichnos. 3x in NT. From hikneomai (to reach, come to, attain). This is track or footsteps, whether us track; footsteps, whether literal or figuratively in the sense of making a path of example for others to emulate d in a literal or figurative sense. It can mean making a path of example for others to emulate.

^LVI “promise” = epaggelia. From epi (on, upon, against, what is fitting) + aggello (to announce, report); {from aggelos (angel, messenger); probably from ago (to lead, bring, carry, guide, drive)}. This is a summons, promise, or message. It is a formal promise that is officially sanctioned. In the New Testament, this usually refers to a promise made in the Old Testament.
^LVII “inherit” = kleronomos. Related to “iniquities” in v7 & “law” in v13. 15x in NT. From kleros (lot, portion, heritage; that share assigned to you; also a lot used to determine something by fate, chance, or divine will); {perhaps from klero (casting a lot) or from klao (to break in pieces as one breaks bread)} + the same as nomos (see note XXXII above). This is heir, inheritor, or possessor – whether literal of figurative.
^LVIII “world” = kosmos. Perhaps from the base of komizo (to carry, convey, recover); from komeo (to take care of). This is order, the world, the universe, including its inhabitants. Literally, this is something that is ordered so it can refer to all creation. It can also refer to decoration in the sense that something is better ordered and, thus, made more beautiful. This is where “cosmos” and “cosmetics” come from.

^LIX “descendants” = sperma. From speiro (to sow seed, spread, scatter); perhaps from spao (to pull, to draw a sword). This is something sown so it could be seed or offspring and descendants. This is where the word “sperm” comes from.
^LX “law” = nomos. Related to “iniquities” in v7. See note XXXII above.
^LXI “heirs” = kleronomos. Same as “inherit” in v13. See note LVII above.
^LXII “is null” = kenoo. 5x in NT. From kenos (properly, something empty or void; hence, worthless, foolish, ineffective, morally void, pretentious, unreal, or false). This is properly to make something empty or void. It is something without recognition that is seen as having no value. Figuratively, this could be to neutralize, falsify, or cause something to be in vain.
^LXIII “is void” = katargeo. Related to “works” in v2 & “who works” in v4. From kata (down, against, according to, among) + argeo (to delay, linger, be at rest, be idle, do nothing); {from argos (inactive, idle, lazy, thoughtless, useless, unemployed, unprofitable) {from a (not) + ergon (see note VII above)}}. This is making something inactive or bringing it to nothing. So, it could mean making something inoperative or powerless, annulling, or severing. It can also mean to make something ineffective or invalid.

^LXIV “brings” = katergazomai. Related to “works” in v2 & “who works” in v4 & “is void” in v14. From kata (down, against, throughout, among, daily) + ergazomai (see note XVI above). This is working something until it is completed, working fully, accomplishing, producing, achieving, performing.
^LXV “wrath” = orge. From orgao (something that teems or stews; anger rising from prolonged personal contact that is fixed rather than an angry outburst; anger that stems from an individual’s sense of right and wrong, justice, etc.) or from orego (to stretch out towards, yearn for, aspire to, desire). This is impulse, wrath, anger, passion, punishment. Properly, this is fixed anger from ongoing personal irritation caused by something the one getting angry sees as unjust or evil. Wrath implies punishment. Can refer to human or divine wrath.
^LXVI “transgression” = parabasis. 7x in NT. From para (from beside, by, in the presence of) + the same as basis (a pace, which implies a foot or step); {from baino (to walk, to go)}. Literally, this is an overstepping or a going aside. It is a transgression or violation that is deliberate. So, this is one who knows the law, or knows what they ought to do, and chooses to do otherwise.

^LXVII “grace” = charis. Same as “gift” in v4. See note XVIII above.
^LXVIII “guaranteed” = bebaios. Related to “transgression” in v15. 9x in NT. From the same as basis (see note LXVI above). Properly, this is ground that is solid enough to walk over. So, this is firm, unshakable. Figuratively, it is guaranteed, valid, sure, steadfast, enduring. Literally and figuratively “solid footing.”
^LXIX “father” = pater. Same as “ancestor” in v1. See note IV above.
^LXX “written” = grapho. Related to “scripture” in v3. See note XI above.
^LXXI “made” = tithemi. This is to put, place, set, fix, establish in a literal or figurative sense. Properly, it is placing something in a passive or horizontal position.
^LXXII “many” = polus. This is much, often, plenteous – a large number or a great extent.
^LXXIII “nations” = ethnos. Probably from etho (a custom or culture). This is people who are united by having similar customs or culture. Generally, it is used to refer to Gentiles. This is a tribe, race, nation, or Gentiles in general. This is where the term “ethnicity” comes from.

^LXXIV “presence” = katenanti. 8x in NT. From kata (down, against, throughout, among) + enanti (before); {from en (in, on, at, by, with) + anti (opposite, instead of, against)}. This is ahead, opposite, in the presence of, before, over against.
^LXXV “gives life” = zoopoieo. 11x in NT. From the same as zoon (literally a thing that is alive; so, an animal or living creature); {from zao (to live literally or figuratively)} + poieo (to make, do, construct, cause). This is to bring life to something, including something that was dead. This can also be to revitalize in a literal or figurative sense.
^LXXVI “dead” = nekros. Perhaps from nekus (corpse). This is dead or lifeless, mortal, corpse. It can also be used figuratively for powerless or ineffective. It is where the word “necrotic” comes from.
^LXXVII “calls” = kaleo. Related to keleuo (to command, order, direct); from kelomai (to urge on). This is to call by name, invite, to name, bid, summon, call aloud.
^LXXVIII “existence” = eimi. Same as “was” in v10. See note XLIII above.
^LXXIX “exist” = eimi. Same as “was” in v10. See note XLIII above.

^LXXX “hoping” = elpis. Same as “hope” in v18. See note LXXXI below.
^LXXXI “hope” = elpis. From elpo (to anticipate, welcome, expect; usually to anticipate positively). This is expectation, hope, trust, confidence faith. The expectation can be abstract or concrete.
^LXXXII “become” = ginomai. This is to come into being, to happen, become, be born. It can be to emerge from one state or condition to another or is coming into being with the sense of movement or growth.
^LXXXIII “said” = ereo. Same as “say” in v1. See note I above.

^LXXXIV “weaken” = astheneo. From asthenes (not having strength or weak in a moral sense; sick); {from a (not) + sthenes (strong, vigor); {from the base of sthenoo (to strengthen so that one can be mobile); from sthenos (strength)}}. This is sick, feeble, languishing, impotent. Can also refer to moral weakness.
^LXXXV “considered” = katanoeo. 14x in NT. From kata (down, against, throughout, among) + noeo (to think, understand, conceive, realize, see; one who thinks things through sufficiently to reach a conclusion or value judgment; moral reasoning.); {from nous (mind, understanding, reasoning faculty, intellect, capacity to reflect); from noos (mind); probably from the base as ginosko (to know, recognize, realize, perceive, learn; gaining knowledge through personal experience)}. This is to consider, discern, perceive, notice, observe. It is to think through something thoroughly in order to come to a conclusion – fully concentrated thinking.
^LXXXVI “body” = soma. Perhaps from sozo (to save, heal, rescue); from sos (safe, well, rescued). This is body or flesh. It can be body in a literal or figurative sense (as the body of Christ). This is where the word “somatic” comes from.

^LXXXVII “as good as dead” = nekroo. Related to “dead” in v17. 3x in NT. From nekros (see note LXXVI above). This is to make something or someone die in a literal or figurative sense. So, it could be to make someone weak or subdue them. It could also be one seen as lifeless.
^LXXXVIII “was” = huparcho. From hupo (by, under, about, subordinate to) + archo (to rule, begin, have first rank or have political power). This is to begin or be ready, to exist or possess. It is what one already has or possesses.
^LXXXIX “a hundred years old” = hekatontaetes. 1x in NT. From hekaton (hundred) + etos (year, age). This is 100 years old.

^XC “barrenness” = nekrosis. Related to “dead” in v17 & “as good as dead” in v19. 2x in NT. From nekroo (see note LXXXVII above). This is the condition of death or, figuratively, impotency. It is where the word “necrosis” comes from.
^XCI “Sarah’s” = Sarra. 4x in NT. From Hebrew Sarah (Sarah, meaning princess or ruler); from sarah (princess, mistress, noble lady, queen); from sar (chief, ruler, captain, official, prince). This is Sarah, meaning princess or ruler.
^XCII “womb” = metra. 2x in NT. From meter (mother in a literal or figurative sense). This is the womb.

^XCIII “distrust” = apistia. Related to “believed” in v3 & “faith” in v5. 11x in NT. From apistos (unbelieving, incredulous, faithless; someone who rejects faith); {from a (not, without) + pistos (faithful, trustworthy, reliable, sure, or true; a fullness of faith); {from peitho (see note XIII above)}}. This is unfaithfulness, distrust, disbelief, disobedience.
^XCIV “waver” = diakrino. 19x in NT. From dia (through, across to the other side, thoroughly) + krino (to judge, decide, think good, condemn, determine, pass judgment, stand trial, sue; judging whether in court or in a private setting; properly, mentally separating or distinguishing an issue – to come to a choice or decision, to judge positively or negatively in seeking what is right or wrong, who is innocent or guilty; can imply trying, condemning, punishing, or avenging). This is to judge, separate, contend, investigate, thoroughly judge.
^XCV “grew strong” = endunamoo. 7x in NT. From en (in, on, at, by, with) + dunamoo (to empower, strengthen, enable); {from dunamis (might, strength, physical power, efficacy, energy, and miraculous power; force literally or figuratively – the power of a miracle or the miracle itself); {from dunamai (to be able, have power or ability)}. This is to give someone power or ability, to grow or make strong, make able.

^XCVI “gave” = didomi. To give, offer, place, bestow, deliver. This is give in a literal or figurative sense.
^XCVII “glory” = doxa. From dokeo (to have an opinion, seem, appear, suppose; a personal judgment; to think); from dokos (opinion). This is literally something that evokes a good opinion – something that connects to our understanding of intrinsic worth. The ultimate expression of this is, of course, God and God’s manifestation. So, this is opinion, honor, and dignity, but also praise, glory, renown, and worship.
^XCVIII “being fully convinced” = plerophoreo. 6x in NT. From pleres (to be full, complete, abounding in, or occupied with); {from pletho (to fill, accomplish, supply; to fill to maximum capacity)} + phoreo (to bear constantly or habitually or repeatedly; it can mean to wear or carry a burden); {from phero (to bear, bring, lead, make known publicly; to carry in a literal or figurative sense)}. This is to fulfills, fully convince, satisfy, accomplish, fully assure. It can be to fully convince by using evidence or to make full.
^XCIX “able” = dunatos. Related to “grew strong” in v20. From dunamai (see note XCV above). This is mighty or powerful. It speaks of ability of persons, possibility of things. It is what can be given the power or ability that the subject exhibits. The root verb is also related to miracles i.e. deeds of power.

^C “do” = poieo. Related to “gives life” in v17. See note LXXV above.
^CI “promised” = epaggellomai. Related to “promise” in v13. 15x in NT. From epi (on, upon, against, what is fitting) + aggello (see note LVI above)}. This is to proclaim, profess, or make a promise that is fitting.
^CII “alone” = monon. Same as “only” in v12. See note LIII above.
^CIII “will be” = mello. Perhaps from melo (something that one is worried or concerned about, something one pays attention to or thinks about). Properly, this is ready, about to happen, to intend, delay, or linger. This is just on the point of acting.
^CIV “raised” = egeiro. This is to awake, raise up or lift up. It can be to get up from sitting or lying down, to get up from sleeping, to rise from a disease or from death. Figuratively, it can be rising from inactivity or from ruins.

^CV “Jesus” = Iesous. From Hebrew Yehoshua (Joshua, the Lord is salvation); {from YHVH (proper name of the God of Israel; the self-existent and eternal one); {from havah (to become) or from hayah (to come to pass, become, be)} + yasha (to deliver, defend, help, preserve, rescue; properly, to be open, wide or free, which implies being safe. So, in a causative sense, this is to free someone)}. This is Jesus or Joshua in Greek – the Lord saves or the Lord is salvation.
^CVI “handed over” = paradidomi. Related to “gave” in v20. From para (from beside, by) + didomi (see note XCVI above). This is literally to hand over – hence to deliver, abandon, or betray. It implies a personal involvement.
^CVII “trespasses” = paraptoma. From para (by, beside, in the presence of) + pipto (to fall in a literal or figurative sense). This is properly, falling away after having been devout or faithful. So, this is a lapse, sin, slip, transgression, offense. It is a deviation from what is true – it could be accidental or unconscious.
^CVIII “justification” = dikaiosis. Related to “justified” in v2 & “righteousness” in v3. 2x in NT. From dikaioo (see note VI above). This is acquittal, absolution, or justification.