1 Corinthians 15:1-26, 51-57

^I “understand” = gnorizo. From ginosko (to know, recognize, realize, perceive, learn; gaining knowledge through personal experience). This is to declare, know, discover, make known.
^II “brothers” = adelphos. From a (with, community, fellowship) + delphus (womb). This is a brother in a literal or figurative sense. It is also used of another member of the Church.
^III “good news” = euaggelion. From eu (well, good, rightly) + aggelos (angel, messenger; a messenger from God bringing news – whether a prophet or an angel); {from aggellos (to bring tidings); probably from ago (to bring, lead, carry, guide)}. This is literally “the good news,” used for the gospel. This is also where “evangelism” comes from.

^IV “proclaimed” = euaggelizo. Related to “good news” in v1 & to “good news” in v1. From eu (see note III above) + aggelos (see note III above). This is evangelize – literally to preach the good news. It can be those who hear the news, the news, or a way to say gospel.
^V “received” = paralambano. From para (beside, by, in the presence of) + lambano (active acceptance/taking of what is available or what has been offered; emphasizes the choice and action of the individual). This is to receive, take, acknowledge, associate with. It can also mean to take on an office or to learn.
^VI “stand” = histemi. This is to stand, place, establish, appoint, stand ready, be steadfast.

^VII “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.
^VIII “hold firmly” = katecho. 18x in NT. From kata (down, against, according to, throughout) + echo (to have, hold, possess). This is to hold fast, bind, possess, restrain, arrest, suppress. It is to hold down in a literal or figurative sense. It can also be to hold something in one’s memory.
^IX “message” = logos. From lego (to speak, tell, mention). This is word, statement, speech, analogy. It is a word that carries an idea or expresses a thought, a saying. It could refer to a person with a message or reasoning laid out in words. By implication, this could be a topic, line of reasoning, or a motive. It can be used for a divine utterance or as Word – Christ.
^X “believe” = 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.
^XI “in vain” = eike. 6x in NT. Probably from eiko (to be weak, submit, yield, give way); probably akin to hekon (freely, voluntary). This is nothing, idly, for no reason.

^XII “handed on” = paradidomi. From para (from beside, by) + didomi (give, offer, place, bestow, deliver; give in a literal or figurative sense). This is literally to hand over – hence to deliver, abandon, or betray. It implies a personal involvement.
^XIII “first importance” = protos. From pro (before, first, in front of, earlier). This is what is first, which could be the most important, the first in order, the main one, the chief.
^XIV “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.

^XV “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.
^XVI “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.
^XVII “scriptures” = graphe. From grapho (to write). This is literally writing, a document. In the New Testament, this is always used for scripture.
^XVIII “buried” = thapto. 11x in NT. This is to bury or hold a funeral.
^XIX “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.
^XX “third” = tritos. From treis (three). This is third.
^XXI “day” = hemera. Perhaps from hemai (to sit). This is day, time, or daybreak.

^XXII “appeared” = horao. To see, perceive, attend to, look upon, experience. Properly, to stare at and so implying clear discernment. This, by extension, would indicate attending to what was seen and learned. This is to see, often with a metaphorical sense. Can include inward spiritual seeing.
^XXIII “Cephas” = Kephas. 9x in NT. From Aramaic kepha (stone or rock). This is Cephas, the Aramaic translation of Peter’s name.
^XXIV “twelve” = dodeka. From duo (two, both) + deka (ten). This is twelve – also shorthand for the apostles.
^XXV “five hundred” = pentakosioi. 2x in NT. From pente (five) + hekaton (hundred). This is five hundred.
^XXVI “at one time” = ephapax. 5x in NT. From epi (on, upon, what is fitting) + hapax (once, once for all); {from a (with – signifying fellowship) + pag-} or {from hapas (all; every part working together as a unit); from hama (at once, together with) + pas (all, every, every kind of) or from a (with) + pas (all, every)}. This is once for all, at once, one time.

^XXVII “most” = pleion. From polus (much, many, abundant). This is many, more, great, having a greater value, more excellent.
^XXVIII “are still alive” = meno + heos + arti. Meno is to stay, remain, wait, await, continue, abide, endure. It can mean to literally stay in a place or to remain in a condition or to continue with hope and expectation. Arti is perhaps from airo (raise, take up, lift, remove). This is now, the present, from now.
^XXIX “died” = koimao. 18x in NT. From keimai (to lie, recline, set, be appointed, be destined). This is to sleep or put to sleep. Figuratively, it can mean to die. In the New Testament, it is used 15x for death and 3x for sleep.

^XXX “James” = Iakobos. From Hebrew Yaaqob (Jacob); from the same as aqeb (heel, hind part, hoof, rear guard of an army, one who lies in wait, usurper). This is James, meaning heel grabber or usurper.
^XXXI “all” = pas. Related to “at one time” in v6. See note XXVI above.
^XXXII “apostles” = apostolos. Related to “stand” in v1. From apostello (to send, send away, send forth as a messenger, to commission); {from apo (from, away from) + stello (to set, arrange, prepare, provide for); {probably from histemi (see note VI above)}}. This is a messenger – someone sent out on a mission as an envoy or delegate. It can also refer to someone set at liberty. Generally, this is a messenger who is meant to be a representative of the one who sent them. They are thus, set apart on a mission literally or figuratively.

^XXXIII “last” = eschatos. Related to “hold firmly” in v2. Related to eschaton (end, last); perhaps from echo (see note VIII above). This is last, end, extreme, final. It is often used to discuss the end times, prophecies of the future, and the afterlife. The branch of theology focusing on all these topics is called “eschatology.”
^XXXIV “untimely born” = ektroma. 1x in NT. From ek (from, out of) + titrosko (to wound). This word can mean miscarriage or stillbirth. It is one born outside of the expected time – perhaps also a premature birth?
^XXXV “am” = eimi. This is to be, exist.
^XXXVI “least” = elachistos. 13x in NT. From elachus (short); used as a superlative for mikros (small). This is smallest or littlest in the sense of size, amount, rank, dignity, and so on.

^XXXVII {untranslated} = eimi. Same as “am” in v9. See note XXXV above.
^XXXVIII “unfit” = hikanos. From hikneomai (to reach, come to, attain). This is sufficient, suitable, adequate, competent, ample.
^XXXIX “called” = 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.
^XL “persecuted” = dioko. From dio (put to flight). This is chase or pursue in an aggressive fashion. By implication, it is persecute. It can also be used positively for eagerly pursuing something.
^XLI “church” = ekklesia. Related to “called” in v9. From ek (from, out from) + kaleo (see note XXXIX above). This is properly a calling out or an assembly. It was used to refer to a church.
^XLII “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.

^XLIII “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.
^XLIV “has…been” = 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.
^XLV “vain” = kenos. 18x in NT. Properly, this is something that is empty or void. Hence, it is worthless, foolish, ineffective, morally void, pretentious, unreal, or false.

^XLVI “worked” = kopiao. From kopos (labor that leads to exhaustion, depletion, weariness, fatigue; working until worn out); from kopto (to cut, strike, cut off; beating the chest to lament and so to mourn). This is working with effort, whether of the body or mind, growing weary, feeling tired, working hard.
^XLVII “harder” = perissos. From peri (all-around, encompassing, excess). This is abundant, more, excessive, advantage, vehemently.
^XLVIII “any” = pas. Same as “all” in v7. See note XXXI above.
^XLIX “proclaim” = kerusso. This is to proclaim, preach, publish. Properly, it is to act as a herald – announcing something publicly with confidence and/or to persuade.

^L “proclaimed” = kerusso. Same as “proclaim” in v11. See note XLIX above.
^LI “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.
^LII “say” = lego. Related to “message” in v2. See note IX above.
^LIII “resurrection” = anastasis. Related to “stand” in v1 & “apostles” in v7. From anistemi (to raise up, rise, appear; to stand up literally or figuratively. Can also mean to resurrect); from ana (upwards, up, again, back, anew) + histemi (see note VI above). This is literally standing up or standing again. It is used figuratively for recovering a spiritual truth. It can be raising up, rising, or resurrection.
^LIV “dead” = nekros. Same as “dead” in v12. See note LI above.

^LV “dead” = nekros. Same as “dead” in v12. See note LI above.
^LVI “proclamation” = kerugma. Related to “proclaim” in v11. 9x in NT. From kerusso (see note XLIX above). This is proclamation – both the preaching and that which is preached. Sometimes times used to refer to the Gospel itself.
^LVII “vain” = kenos. Same as “vain” in v10. See note XLV above.
^LVIII “faith” = pistis. Related to “believe” in v2. From peitho (see note X above). 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.
^LIX “vain” = kenos. Same as “vain” in v10. See note XLV above.

^LX “found” = 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.
^LXI “misrepresenting” = pseudomartus. 2x in NT. From pseudes (false, lying, wicked); {from pseudomai (to lie, deceive, falsify)} + martus (a witness whether having heard or seen something; witness literally, judicially, or figuratively; by analogy, a martyr). This is a false witness – someone whose testimony is untrue.
^LXII “testified” = martureo. Related to “misrepresenting” in v15. From martus (see note LXI above). This is to bear witness, testify, give evidence. It is to testify in a literal or figurative sense.
^LXIII “dead” = nekros. Same as “dead” in v12. See note LI above.

^LXIV “dead” = nekros. Same as “dead” in v12. See note LI above.
^LXV “futile” = mataios. 6x in NT. From the same as maten (in vain, aimlessly, pointless, fruitless); from mate (a folly) or from massaomai (to chew, gnaw); {from masso (to kneed, squeeze). This is vain, useless, worthless, unproductive, or purposeless. It can also figuratively mean fleeting or refer to idols.
^LXVI “died” = koimao. Same as “died” in v6. See note XXIX above.
^LXVII “perished” = apollumi. From apo (from, away from) + ollumi (to destroy or ruin; the loss that comes from a major ruination). This is to destroy, cut off, to perish – perhaps violently. It can also mean to cancel or remove.

^LXVIII “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.
^LXIX “only” = eimi + monon. Eimi is the same as “am” in v9. See note XXXV above. Monon is related to “are still alive” in v6. From monos (alone, single, remaining, mere, desolate); from meno (see note XXVIII above). This is merely, only, simply, sole. It can also imply alone.
^LXX “hoped” = elpizo. From elpis (expectation, hope, trust, confidence, faith; expectation whether abstract or concrete); from elpo (to anticipate, welcome, expect; usually to anticipate positively); from elpomai (to anticipate, expect). This is to expect, trust, hope for, or to wait in an active way.
^LXXI “people” = anthropos. Related to “appeared” in v5. Probably from aner (man, male, husband) + ops (eye, face); {from optanomai (to appear, be seen); perhaps from horao (see note XXII above)}. This is human, humankind. Used for all genders.
^LXXII “most to be pitied” = eleeinos. 2x in NT. From eleos (mercy, compassion, pity). This is pitiable, needing mercy, miserable. It shares a root with “kyrie eleison.”

^LXXIII “dead” = nekros. Same as “dead” in v12. See note LI above.
^LXXIV “first fruits” = aparche. 8x in NT. From apo (from, away from) + arche (origin, beginning, rule; can refer to the power of a magistrate or a king; it is the first thing as being the starting point or the most important); {from archomai (to begin or rule); from archo (to rule, begin, have first rank or have political power)}. This is first fruit or gift. It is the beginning of sacrifice – so the first crops of the season. It is also used figuratively of early converts in a specific location.
^LXXV “died” = koimao. Same as “died” in v6. See note XXIX above.
^LXXVI “death” = thanatos. Related to “died” in v3. From thnesko (see note XV above). This is death, whether literal or spiritual. It can also refer to something that is fatal.
^LXXVII “human” = anthropos. Same as “people” in v19. See note LXXI above.

^LXXVIII “dead” = nekros. Same as “dead” in v12. See note LI above.
^LXXIX “die” = apothnesko. Same as “died” in v3. See note XV above.
^LXXX “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.
^LXXXI “made alive” = zoopoieo. Related to “life” in v19. 11x in NT. From the same as zoon (literally a thing that is alive; so, an animal or living creature); {from zao (see note LXVIII above)} + 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.

^LXXXII “each” = hekastos. Perhaps from hekas (separate). This is each one, any, every. It is every individual as a distinct entity as opposed to those counted as a group in small sets.
^LXXXIII “own” = idios. This is something that belongs to you or that is personal, private, apart. It indicates a stronger sense of possession than a simple possessive pronoun. This is where “idiot” comes from (denoting someone who hasn’t had formal training or education and so they rely on their own understanding).
^LXXXIV “order” = tagma. 1x in NT. From tasso (to arrange, appoint, determine). This is order, group, arrangement, troop.
^LXXXV “coming” = parousia. Related to “am” in v9. From pareimi (to be present, have come) {from para (from beside, by, in the presence of) + eimi (see note XXXV above)}. This is presence, coming, arrival, advent. Properly, it was the term for an official visit of a king or someone else with formal authority. It is used specifically in the New Testament to refer to Jesus’s second coming.

^LXXXVI “end” = telos. From tel– (to reach a goal or aim); This is an end, aim, purpose, completion, goal, consummation, or tax. It is completing a stage of something and everything that results from that completion. It can be literal or figurative.
^LXXXVII “hands over” = paradidomi. Same as “handed on” in v3. See note XII above.
^LXXXVIII “kingdom” = basileia. From basileus (king, emperor, sovereign); probably from basis (step, hence foot; a pace); from baino (to walk, to go). This is kingdom, rule, authority, sovereignty, royalty, a realm.
^LXXXIX “Father” = pater. This is father in a literal or figurative sense. Could be elder, senior, ancestor, originator, or patriarch.

^XC “destroyed” = katargeo. 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 (word, task, action, employment)}}. 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.
^XCI “every” = pas. Same as “all” in v7. See note XXXI above.
^XCII “ruler” = arche. Related to “firstfruits” in v20. From archomai (see note LXXIV above). Properly, this is what is first. In a temporal sense, that is beginning or origin. It can also refer to the one who ranks first, i.e. king or ruler. So, it can also be magistrate, power, or principality. It can be used more generally for what is preeminent.

^XCIII “authority” = exousia. Related to “am” in v9 & “coming” in v23. From exesti (to be permitted or lawful); {from ek (out, out of) + eimi (see note XXXV above)}. This is power to act or weight. It especially denotes moral authority or influence. It can mean domain, liberty, freedom, capacity, mastery, right, force, or strength.
^XCIV “power” = dunamis. From dunamai (to be able, have power or ability). This is might, strength, physical power, efficacy, energy, and miraculous power. It is force literally or figuratively – the power of a miracle or the miracle itself.
^XCV “must” = dei. From deo (to tie, bind, compel; declare unlawful). This is what is necessary or proper. It is what is needed or what one should do – a duty or something inevitable. This refers to something absolutely necessary.
^XCVI “reign” = basileuo. Related to “kingdom” in v24. From basileus (see note LXXXVIII above). This is to reign as king, to rule in a literal or figurative sense.

^XCVII “put” = 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.
^XCVIII “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.
^XCIX “feet” = pous. This is foot in a literal or figurative sense.
^C “death” = thanatos. Same as “death” in v21. See note LXXVI above.

^CI “look” = idou. From eido (to be aware, see, know, remember, appreciate). This is see! Lo! Behold! Look! Used to express surprise and or draw attention to the statement.
^CII “tell” = lego. Same as “say” in v12. See note LII above.
^CIII “mystery” = musterion. From mustes (an initiate); from mueo (to initiate someone into the secrets or mysteries of an order; to instruct learn, be disciples; properly, shutting your mouth and eyes to experience mystery); from muo (shutting eyes or mouth). This is a mystery or a secret doctrine that requires initiation to learn. In the New Testament, the plans of God were hidden until they were revealed in Christ through the Gospel. It is also used of Christian revelation in a broad sense rather than referring to something that cannot be known. This is the root of the word “mystery.”

^CIV “die” = koimao. Same as “died” in v6. See note XXIX above.
^CV “be changed” = allasso. 6x in NT. From allos (other, another; another of a similar kind or type). This is to change, transform, or exchange.
^CVI “moment” = atomos. 1x in NT. From a (not, without) + tomos (sharp or keener); {from temno (to cut with a as with a single slice)}. This is uncut or indivisible. It’s where the word “atom” comes from.
^CVII “twinkling” = rhipe. 1x in NT. From rhipto (to cast, toss fling, or disperse; a quick toss); perhaps related to rhapizo (to hit with a rod or to slap); from a derivation of rhabdos (staff, rod, cudgel; a staff that denotes power, royalty, or authority); from rhepo (to let fall, to rap). This is quick motion, a glance, a tinkling, a rush of a breeze, a moment.
^CVIII “eye” = ophthalmos. Related to “appeared” in v5 & “people” in v19. From optanomai (see note LXXI above). This is eye or sight. It is used figuratively for the mind’s eye, a vision, or for envy.

^CIX “trumpet” = salpigx. 11x in NT. Perhaps from salpizo (to play a trumpet, to sound a trumpet blast literally or figuratively); perhaps from salos (tossing like the waves of the sea; agitation, vibration); perhaps from saino (wag the tail, flatter, beguile, move, shake; figuratively, to disturb); related to seio (to shake, vibrate; figuratively to agitate or show fear). This is a trumpet, bugle, or the sound that a trumpet makes.
^CX “trumpet will sound” = salpizo. Related to “trumpet” in v52. 12x in NT. See note CIX above.
^CXI “dead” = nekros. Same as “dead” in v12. See note LI above.
^CXII “imperishable” = aphthartos. 8x in NT. From a (not, without) + phtheiro (to destroy, corrupt, ruin, deteriorate, wither; also used of moral corruption); from phthio (perish, waste away). This is imperishable, undecaying, immortal, incorruptible.

^CXIII “perishable” = phthartos. Related to “imperishable” in v52. 6x in NT. From phtheiro (see note CXII above). This is perishable or corruptible – what disintegrates.
^CXIV “put on” = enduo. From en (in, on, at, by, with, among) + duno (to sink into, set like the sun); {from duo (to go down, sink, or set)}. This is to put on as when one puts on clothes. It is the idea of sinking into one’s clothing.
^CXV “imperishability” = aphtharsia. Related to “imperishable” in v52 & “perishable” in v53. 8x in NT. From aphthartos (see note CXII above). This is incorruptibility – not able to decay. So, it is used for immortality. Figuratively, it can also mean genuineness.
^CXVI “mortal” = thnetos. Related to “died” in v3 & “death” in v21. 6x in NT– all in Romans and 1 + 2 Corinthians. From thnesko (see note XV above). This is moral – able to die.

^CXVII “put on” = enduo. Same as “put on” in v53. See note CXIV above.
^CXVIII “immortality” = athanasia. Related to “died” in v3 & “death” in v21 & “mortal” in v53. 3x in NT. From a (not, without) + thanatos (see note LXXVI above). This is immortality or imperishability.
^CXIX “perishable” = phthartos. Same as “perishable” in v53. See note CXIII above.
^CXX “puts on” = enduo. Same as “put on” in v53. See note CXIV above.
^CXXI “imperishability” = aphtharsia. Same as “imperishability” in v53. See note CXV above.
^CXXII “puts on” = enduo. Same as “put on” in v53. See note CXIV above.

^CXXIII “saying” = logos. Same as “message” in v2. See note IX above.
^CXXIV “written” = grapho. Related to “scriptures” in v3. See note XVII above.
^CXXV “be fulfilled” = ginomai. Same as “has…been” in v10. See note XLIV above.
^CXXVI “death” = thanatos. Same as “death” in v21. See note LXXVI above.
^CXXVII “swallowed up” = katapino. 7x in NT. From kata (down, against, throughout, among) + pino (to drink literally or figuratively). This is literally to drink down – to gulp something down whole, devour, destroy, consume, or overwhelm. It is to drink down in a literal or figurative sense.
^CXXVIII “victory” = nikos. 4x in NT. From nike (victory, conquest; figurative for what makes one successful). This is victory, triumph – especially a conquest.

^CXXIX “death” = thanatos. Same as “death” in v21. See note LXXVI above.
^CXXX “death” = thanatos. Same as “death” in v21. See note LXXVI above.
^CXXXI “sting” = kentron. 5x in NT. From kenteo (to prick). This is a sting or sharp point. Figuratively, it could be poison or death.
^CXXXII “death” = thanatos. Same as “death” in v21. See note LXXVI above.

^CXXXIII “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.
^CXXXIV “thanks” = charis. Same as “grace” in v10. See note XLIII above.
^CXXXV “gives” = didomi. Related to “handed on” in v3. See note XII above.