Romans 5

^I “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.
^II “faith” = pistis. From peitho (to have confidence, urge, be persuaded, agree, assure, believe, have confidence, trust). This is less about knowing, believing, and repeating a list of doctrines then it is about trusting God. Faith means listening to God and seeking to live a holy life even (and especially) when we don’t understand how everything works or fits together. Faith is about being faithful (trusting and doing) rather than being all knowing.
^III “have” = echo. This is to have, hold, possess.

^IV “peace” = eirene. Perhaps from eiro (to join, tie together to form a whole). This is one, peace, quietness, rest, peace of mind, harmony. Peace was a common farewell among Jews (i.e. shalom) and this well-wishing included a blessing of health and wholeness for the individual. This word also indicates wholeness and well-being – when everything that is essential is joined together properly. This is peace literally or figuratively. By implication, it is prosperity (but not in the sense of excessive wealth. Prosperity would have meant having enough from day to day.)
^V “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
^VI “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.
^VII “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.
^VIII “Christ” = Christos. From chrio (consecrate by anointing with oil; often done for prophets, priests, or kings). Literally, the anointed one, Christ. The Greek word for Messiah.

^IX “access” = prosagoge. 3x in NT. From prosago (to come to, approach); {from pros (at, toward, with) + ago (lead, carry, guide, go)}. This is approach, access, introduction. Generally, it refers to face to face interaction.
^X {untranslated} = pistis. Same as “faith” in v1. See note II above.
^XI “grace” = 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.
^XII “stand” = histemi. This is to stand, place, establish, appoint, stand ready, be steadfast.

^XIII “boast” = kauchaomai. Perhaps from auxen (neck). This is literally holding one’s head high – to boast proudly or to glory, joy, exult, rejoice. It can be boasting in a positive or negative sense.
^XIV “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.
^XV “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.

^XVI “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.
^XVII “afflictions” = thlipsis. From thlibo (to press in on and make narrow, rub together, constrict; figuratively to oppress or afflict). This is pressure that hems us in – used often of internal pressure that makes us feel like we have no other options and are confined or restricted. So, this is persecution, affliction, trouble, distress, and anguish. There is a different word, stenoxoria, that refers to external pressure that we feel from what’s going on.
^XVIII “knowing” = eido. This is to know, consider perceive, appreciate, behold, or remember. It means seeing with one’s eyes, but also figuratively, it means perceiving – seeing that becomes understanding. So, by implication, this means knowing or being aware.

^XIX “produces” = katergazomai. From kata (down, against, throughout, among, daily) + ergazomai (to work, labor); {from ergon (work, task, action, employment)}. This is working something until it is completed, working fully, accomplishing, producing, achieving, performing.
^XX “endurance” = hupomone. Related to “only” in v3. From hupo (by, under, about) + meno (see note XVI above). This is properly to remain behind or remain under. It implies endurance, patience, steadfastness, and waiting in hope.
^XXI “character” = dokime. Related to “glory” in v2. 8x in NT. From dokimos (what passes the test, approved, acceptable, genuine, verified); from dechomai (to warmly receive, be ready for what is offered, take, accept, or welcome; to receive in a literal or figurative sense) or dokeo (see note XV above)}.  This is something that is being proved or tried in the sense of being tested. It can refer to the ordeal itself or imply something that has passed the test – that is genuine, trustworthy, or of good character.

^XXII “put…to shame” = kataischuno. 13x in NT. From kata (down, against, according to, among) + aischunomai (to dishonor, put to shame, shrink, disfigure); {from aischos (shame, disgrace, disfigurement)}. This is literally to shame down, which is to say disgrace or implying make someone blush. It can be frustrate, dishonor, confound or shame.
^XXIII “love” = agape. From agapao (to love, take pleasure in, esteem; to prefer). This is love, goodwill, benevolence. It is God’s divine love or human love that mirrors God’s love.
^XXIV “poured” = ekcheo. From ek (from, from out of) + cheo (to pour). This is something poured out in a liberal fashion. So, it is gushing, spilling, or shedding.
^XXV “hearts” = kardia. Literally the heart, but figuratively mind, character, inner self, will, intention, thoughts, feelings. Also, the center of something. The word heart is only used figuratively in the Old and New Testaments. This is where “cardiac” comes from.

^XXVI “Holy” = Hagios. From hagnos (holy, sacred, pure ethically, ritually, or ceremonially; prepared for worship, chaste, unadulterated, pure to the core; undefiled by sin; figurative for innocent, modest, perfect). God is totally different from humanity and thus set apart. That which is consecrated to worship God (elements of worship) or to serve God (as the saints) are holy because they are now set apart for God’s purposes. Holy because important to God. This is sacred physically, pure. It can be morally blameless or ceremonially consecrated.
^XXVII “Spirit” = Pneuma. From pneo (to blow, breathe, breathe hard). This is wind, breath, or ghost. A breeze or a blast or air, a breath. Figuratively used for a spirit, the human soul or part of us that is rational. It is also used supernaturally for angels, demons, God, and the Holy Spirit. This is where pneumonia comes from.
^XXVIII “given” = didomi. To give, offer, place, bestow, deliver. This is give in a literal or figurative sense.

^XXIX “were” = eimi. This is to be, exist.
^XXX “weak” = asthenes. From a (not) + sthenes (strong, vigor); {from the base of sthenoo (to strengthen so that one can be mobile); from sthenos (strength)}. This is without strength so weak, sick, helpless, frail, feeble. It can also be unimpressive or impotent. It can be used for physical or moral weakness.
^XXXI “right time” = kairos. This is season, opportunity, occasion. The word chronos is used for chronological time. Kairos is used for spiritually significant time – the right time or appointed time.
^XXXII “died” = apothnesko. From apo (from, away from) + thnesko (to die, be dead). This is to die off. It is death with an emphasis on the way that death separates. It can also mean to wither or decay.
^XXXIII “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.

^XXXIV “rarely” = molis. 6x in NT. From mogos (laborious toil) OR from molos (toil) OR from mogis (scarcely, barely; something that only happens with difficulty; emphasizes that the action is prolonged and therefore difficult). This is something that hardly happens and/or requires a lot of effort.
^XXXV “righteous” = dikaios. Related to “justified” in v1. See note I above.
^XXXVI “perhaps” = tacha. 2x in NT. From tachus (quickly, promptly; without unreasonable delay). This is quickly, possibly, without undue delay.
^XXXVII “good” = agathos. This is good, a benefit, or a good thing. It is good by its very nature, intrinsically good. A different word, kalos, refers to external signs of goodness.
^XXXVIII “dare” = tolmao. 16x in NT. From tolma (boldness); perhaps from telos (an end, aim, purpose, completion, end goal, consummation, tax); from tello (to start out with a definite goal in mind). This is to show courage to take a risk, to venture decisively, to put it on the line for something that matters.

^XXXIX “proves” = sunistemi. Related to “stand” in v2. 16x in NT. From sun (with, together with) + histemi (see note XII above). This is to establish, exhibit, demonstrate, stand together, prove.
^XL “sinners” = hamartolos. From hamartano (to miss the mark, do wrong, make a mistake, sin); {from a (not) + meros (a part or share)}. This is sinning, sinful, sinner. It referred to missing the mark or falling short. The term was also used in archery for missing the target.
^XLI “much” = polus. This is much, often, plenteous – a large number or a great extent.
^XLII “more” = mallon. This is rather, more than, or better.

^XLIII “blood” = haima. This is blood in a literal sense as bloodshed. Figuratively, it can also be used to refer to wine or to kinship (being related).
^XLIV “saved” = sozo. From sos (safe, rescued, well). This is to save, heal, preserve, or rescue. Properly, this is taking someone from danger to safety. It can be delivering or protecting literally or figuratively. This is the root that “savior” and “salvation” come from in Greek.
^XLV “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.

^XLVI “enemies” = echthros. From echthos (hatred). This is an openly hostile person so an enemy, a foe, or a hated person. This speaks of irreconcilable hostility. It can also mean adversary and/or refer to Satan.
^XLVII “reconciled” = katallasso. 6x in NT. From kata (down, against, among) + allasso (to change, transform) {from allos (other, another; another of a similar kind or type)}. This is to reconcile, change, or exchange. It is a moment when two parties come together in reconciliation and both parties change as a part of it.
^XLVIII “death” = thanatos. Related to “died” in v6. From thnesko (see note XXXII). This is death, whether literal or spiritual. It can also refer to something that is fatal.
^XLIX “Son” = huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.
^L “life” = zoe. From zao (to live, be alive). This is life including the vitality of humans, plants, and animals – it is life physical and spiritual and life everlasting.

^LI {untranslated} = monon. Same as “only” in v3. See note XVI above.
^LII “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.
^LIII “reconciliation” = katallage. Related to “reconciled” in v10. 4x in NT. From katallasso (see note XLVII above). This is reconciliation or atonement.

^LIV “sin” = hamartia. Related to “sinners” in v8. From hamartano (see note XL above). 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.
^LV “came” = eiserchomai. From eis (to, into, for, among) + erchomai (to come, go). This is to go in in a literal or figurative sense.
^LVI “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.
^LVII “one” = heis. This is one, a person, only, some.
^LVIII “man” = 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.

^LIX “spread” = dierchomai. Related to “came” in v12. From dia (through, across to the other side, thoroughly) + erchomai (see note LV above). This is to go through, come, depart, pierce, travel, traverse.
^LX “all” = pas. This is all or every.
^LXI {untranslated} = anthropos. Same as “man” in v12. See note LVIII above.
^LXII “sinned” = hamartano. Related to “sinners” in v8 & “sin” in v12. See note XL above.

^LXIII “law” = nomos. From nemo (to parcel out). Literally, this is that which is assigned. It can be usage, custom, or law. This word can be used for human or divine law. It can be used specifically for the law of Moses or as a name for the Torah (the first five books of the Bible). Sometimes it is used for scripture as a whole, used of the Gospel, or of any theology. It is also used for the “tradition of the elders,” which would be the oral Torah – the tradition of the laws plus their interpretations as they were passed down over time. We must carefully consider which meaning of “law” is meant when we interpret passages the word is found in.
^LXIV “reckoned” = ellogeo. 2x in NT. From en (in, on, at, by, with, among) + 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 (to speak, tell, mention)}. This is to reckon or charge, attribute.
^LXV “reigned” = basileuo. From basileus (king, emperor, sovereign); probably from basis (step, hence foot; a pace); from baino (to walk, to go). This is to reign as king, to rule in a literal or figurative sense.

^LXVI “Adam” = Adam. 9x in NT. From Hebrew Adam (Adam); from the same as adam (human, humankind, ruddy); from adam (to be red, red in the face). This is Adam.
^LXVII “Moses” = Mouses. From Hebrew Mosheh (Moses); from mashah (to pull out in a literal or figurative sense, to draw out) OR from Egyptian mes or mesu (child, son i.e. child of…). This is Moses – the one drawn out from the water, which is to say, rescued. If derived from the Egyptian, his name would share a root with Rameses and Thutmose.
^LXVIII “likeness” = homoioma. 6x in NT. From homoioo (to compare, liken, resemble, become similar); from homoios (similar to, resembling, like); from the same as homou (together); from homos (the same). This is resembling, likeness, form, or appearance.

^LXIX {untranslated} = parabasis. Related to “reigned” in v14. 7x in NT. From para (from beside, by, in the presence of) + the same as basis (see note LXV above). 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.
^LXX “pattern” = tupos. 16x in NT. From tupto (to strike repeatedly, wound, punish; figuratively to offend). This is a figure, model, image, impression, pattern, copy. Properly, this is a model created through much repetition so figuratively it is the proper model. It can be the impression of a stamped image, the mark of a scar, the shape of a statue. Figuratively, it can refer to a style or resemblance. Used specially, it is a model as something to imitate or as a cautionary tale. This is where the word “type” comes from.
^LXXI “to come” = 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.

^LXXII “free gift” = charisma. Related to “grace” in v2. 17x in NT. From charizomai (to show favor, kindness, or grace, to pardon, forgive); from charis (see note XI above). This is grace, undeserved favor, a free gift, or a spiritual gift. It is the working of grace, some spiritual gift or religious qualification. It could be some kind of miraculous endowment.
^LXXIII “trespass” = 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.
^LXXIV “many” = polus. Same as “much” in v9. See note XLI above.

^LXXV “gift” = dorea. Related to “given” in v5. 11x in NT. From doron (gift, offering, sacrifice; emphasizes that the gift is given freely, voluntarily); from didomi (see note XXVIII above). This is a free gift given voluntarily and not received by merit or entitlement. It emphasizes the benevolence of the giver.
^LXXVI “abounded” = perisseuo. From perissos (abundant, more, excessive, advantage, vehemently); from peri (all-around, encompassing, excess). This is more than what is ordinary or necessary. It is abounding, overflowing, being leftover, going above and beyond. It is super-abounding in number or quality.
^LXXVII “gift” = dorema. Related to “given” in v5 & “gift” in v15. 2x in NT. From doreomai (to give a present, to give generously and of one’s own will, to donate); from doron (see note LXXV above). This is a gift or bounty.

^LXXVIII {untranslated} = men. This is truly, indeed, even, in fact. Often, it is not translated, but used to emphasize affirmation.
^LXXIX “judgment” = krima. From 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 judgment, sentence, verdict. Sometimes, this can have a negative sense – condemnation. It is the decision and the full force of its effect negative and positive.
^LXXX “condemnation” = katakrima. Related to “judgment” in v16. 3x in NT – all in Romans. From katakrino (judging down, which is to say to vote guilty or deserving of punishment, to condemn; a decisive judgment of guilt; also to damn someone); {from kata (down, against, throughout, among) + krino (see note LXXIX above)}. This is penalty, the sentence of condemnation that comes after one is found guilty, the punishment that comes after being condemned.

^LXXXI “gifts” = charisma. Same as “free gift” in v15. See note LXXII above.
^LXXXII “justification” = dikaioma. Related to “justified” in v1 & “righteous” in v7. 10x in NT. From dikaioo (see note I above). This is justification or righteousness – it can be a second chance for a criminal, a verdict for or against, an act that is legally proper, or a statute or decision. It is something pronounced righteous by God.
^LXXXIII “abundance” = perisseia. Related to “abounded” in v15. 4x in NT. From perisseuo (see note LXXVI above). This is abundance, surplus – it is more than expected.
^LXXXIV “gift” = dorea. Same as “gift” in v15. See note LXXV above.
^LXXXV “righteousness” = dikaiosune. Related to “justified” in v1 & “righteous” in v7 & “justification” in v16. From dikaios (see note I above). This is judicial or divine approval of character or action. This is righteousness, justice, justness, divine righteousness.

^LXXXVI {untranslated} = anthropos. Same as “man” in v12. See note LVIII above.
^LXXXVII “act of righteousness” = dikaioma. Same as “justification” in v16. See note LXXXII above.
^LXXXVIII “justification” = dikaiosis. Related to “justified” in v1 & “righteous” in v7 & “justification” in v16 & “righteousness” in v17. 2x in NT – both in Romans. From dikaioo (see note I above). This is acquittal, justification, absolution.
^LXXXIX {untranslated} = anthropos. Same as “man” in v12. See note LVIII above.

^XC “disobedience” = parakoe. 3x in NT. From parakouo (to hear improperly because of not paying attention or disregarding good advice; disobey); {from para (beside, by, in the presence of) + akouo (listen, hear, understand through hearing)}. This is literally contrary hearing. So, it could be disobedience or inattention.
^XCI “made” = kathistemi. Related to “stand” in v2 & “proves” in v8. From kata (down, against, throughout, among) + histemi (see note XII above). This is to appoint, set in order or set in place, constitute, give standing or authority, put in charge, designate.
^XCII “obedience” = hupakoe. Related to “disobedience” in v19. 15x in NT. From hupoakouo (to listen, to attend to, or obey; acting subordinate to one who speaks – heeding a command or authority); {from hupo (by, under, about, subordinate to) + akouo (see note XC above)}. This is obedience, submissiveness – listening attentively and acting in response.

^XCIII “came in” = pareiserchomai. Related to “came” in v12 & “spread” in v12. 2x in NT. From para (beside, by, in the presence of) + eiserchomai (see note LV above). This is to enter secretly, come in alongside.
^XCIV “increase” = pleonazo. Related to “much” in v9. 9x in NT. From pleion (many, more, great, having a greater value, more excellent); from polus (see note XLI above). This is to abound, increase, to superabound. It shares a root with “pleonasm.”
^XCV “abounded all the more” = huperperisseuo. Related to “abounded” in v15 & “abundance” in v17. 2x in NT. From huper (by, under, over, above, under the authority of another) + perisseuo (see note LXXVI above). This is to overflow, go past what exceeds.
^XCVI “justification” = dikaiosune. Same as “righteousness” in v17. See note LXXXV above.
^XCVII “eternal” = aionios. From aion (an age, length of time); from the same as aei (ever, always, unceasingly, perpetually; on every occasion). This is age-long, forever, everlasting. Properly, that which lasts for an age. This is where eon comes from.