2 Corinthians 12

^I “is necessary” = 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.
^II “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.
^III “gained” = sumphero. 17x in NT. From sun (with, together with) + phero (to bear, bring, lead, make known publicly; to carry in a literal or figurative sense). This is to collect, bring together, or be profitable to. It is combining things such that there is gain or profit or advantage.
^IV {untranslated} = men. This is truly, indeed, even, in fact. Often, it is not translated, but used to emphasize affirmation.

^V “go on” = erchomai. This is to come or go.
^VI “visions” = optasia. 4x in NT – 2x in Luke, 1x in Acts, & 1x in 2 Corinthians. From optazomai (to be seen) OR related to optanomai (to appear, be seen); {perhaps from horao (become, seem, appear)}. This is an appearing, vision, or apparition. Each time it refers to a divine appearance.
^VII “revelations” = apokalupsis. 18x in NT. From apokalupto (properly to uncover; revealing something that was hidden or obstructed; particularly refers to revealing the essence of something; to make plain or manifest); {from apo (from, away from) + kalupto (to cover, hide, conceal; figuratively, to keep hidden or secret) {related to kalube (hut, cabin)}. This is uncovering, unveiling, appearing, manifestation, or revelation. This is where the word “apocalypse” comes from.
^VIII “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.

^IX “know” = 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.
^X “person” = anthropos. Related to “visions” in v1. Probably from aner (man, male, husband) + ops (eye, face); {from optanomai (see note VI above)}. This is human, humankind. Used for all genders.
^XI “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.

^XII “who” = toioutos. From toios (such) + houtos (this, they, that, third person pronoun); {probably from ho (the) + autos (he, she, self, they, same)}. This is of this kind, such, like. It could refer to one’s character or individuality.
^XIII “fourteen” = dekatessares. 5x in NT – 3x in Matthew, 1x in 2 Corinthains, & 1x in Galatians. From deka (ten, -teen) + tessares (four). This is fourteen.
^XIV “years” = etos. This is year or age.
^XV “caught up” = harpazo. 14x in NT. Perhaps from haireomai (to choose, take); probably related to airo (raise, take up, lift, remove). This is to grab with force, seize, pluck, get through robbery, snatch up. This is taking something openly and violently – not subtly or in secret.

^XVI “third” = tritos. From treis (three). This is third.
^XVII “heaven” = ouranos. Related to “caught up” in v2. May be related to oros (mountain, hill); probably related to airo (see note XV above). This is the air, the sky, the atmosphere, and heaven. It is the sky that is visible and the spiritual heaven where God dwells. Heaven implies happiness, power, and eternity.
^XVIII “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.
^XIX “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.

^XX “such” = toioutos. Same as “who” in v2. See note XII above.
^XXI “out of” = 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.
^XXII “paradise” = paradeisos. 3x in NT. From “Persian pardeda- (enclosure, garden, park); from Old Iranian paradaioa and pardesa (estate); from Proto-Iranian paridayjah (enclosure).” This is a garden or paradise. It could be park grounds for leisure or hunting, a grove, or specifically Eden. It is the same root that “paradise” comes from. See https://en.wiktionary.org/wiki/%CF%80%CE%B1%CF%81%CE%AC%CE%B4%CE%B5%CE%B9%CF%83%CE%BF%CF%82#Ancient_Greek
^XXIII “heard” = akouo. This is hear or listen, but it also means to understand by hearing. This is where the word “acoustics” comes from.
^XXIV “things” = rhema. Related to “not to be told” in v4. From rheo (see note XXV below). This is word, which implies a matter or thing spoken, a command, report, promise, thing, or business. Often used for narration, commands, or disputes.

^XXV “not to be told” = arretos. 1x in NT. From a (not, without) + rhetos (explicitly, distinctly); {from rhetos (stated); from rheo (to say, command); from ereo (to all, say, speak of, tell; denotes ongoing speech)}. This is unspoken, secret. It could be kept silent because one is too afraid to speak or because the matter is inexpressible.
^XXVI “mortal” = anthropos. Same as “person” in v2. See note X above.
^XXVII “permitted” = exesti. From ek (out, out of) + eimi (to be, exist). This is what is permitted or what is allowed under the law. It can mean what is right, what holds moral authority, or, more broadly, something that is shown out in public.
^XXVIII “repeat” = laleo. From lalos (talkative). This is to talk, say, or preach.

^XXIX “such a one” = toioutos. Same as “who” in v2. See note XII above.
^XXX “weaknesses” = astheneia. From asthenes (without strength, sick, deprivation; weak in a moral or physical sense); {From a (not) + sthenes (strong, vigor); {from the base of sthenoo (to strengthen so that one can be mobile); from sthenos (strength)}}. This is weakness, frailty, illness, suffering, or calamity. It is any kind of sickness or injury that includes weakness or diminishes your ability to enjoy or accomplish what you would choose.
^XXXI “wish” = thelo. This is to wish, desire, will, or intend. It is to choose or prefer in a literal or figurative sense. It can also mean inclined toward or take delight in. It can have a sense of being ready to act on the impulse in question.
^XXXII “be” = eimi. Related to “permitted” in v4. See note XXVII above.

^XXXIII “fool” = aphron. 11x in NT. From a (not, without) + phren (diaphragm, heart, intellect, understanding; figurative for personal opinion or inner mindset; thought regulating action; sympathy, feelings, cognition); {perhaps from phrao (to rein in or curb)}. This is not having reason – foolish, unperceptive, unwise. It denotes short-sightedness and lack of perspective, which leads one to act without prudence. It is not grasping cause and effect, even willful ignorance. It implies being rash or egotistical.
^XXXIV “speaking” = ereo. Related to “not to be told” and “things” in v4. See note XXV above.
^XXXV “truth” = aletheia. From alethes (true, unconcealed; true because it is in concert with fact and reality – attested; literally, what cannot be hidden; truth stands up to test and scrutiny and is undeniable, authentic). {from a (not, without) + lanthano (unnoticed, concealed)}. Truth is literally that which is not or cannot be concealed. This word covers more than the sense of true versus false. It spoke of truth as that which corresponds to reality – reality as opposed to illusion. Thus, it includes, sincerity, straightforwardness, and reality itself.

^XXXVI “refrain” = pheidomai. 10x in NT. This is to spare, refrain, or to treat with leniency.
^XXXVII “think” = logizomai. 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 (to speak, tell, mention). 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.
^XXXVIII “seen” = blepo. This is literally to see – it is primarily used in the physical sense. However, figuratively it can be seeing, which includes attention and so to watchfulness, being observant, perceiving, and acting on the visual information. It can also mean beware.

^XXXIX “exceptional” = huperbole. 8x in NT. From huperballo (to surpass, exceed, or excel; properly, to throw beyond or run beyond; transcending, eminent, or surpassing); {from huper (over, above, beyond) + ballo (to throw, cast, place, put, rush, drop)}. This is excess, surpassing, exceedingly. Properly, it means to throw past so it can also mean abundance or preeminence. It is where the word “hyperbole” comes from.
^XL “being too elated” = huperairo. Related to “caught up” and “heaven” in v2. 3x in NT. From huper (by, under, subordinate to another) + airo (see note XV above). This is elated, to exalt, lift, be arrogant.
^XLI “thorn” = skolops. Related to “visions” in v1 & “person” in v2. 1x in NT. From skelos (the leg from the hip down) + optanomai (see note VI above). This is anything pointed, but specifically a stake or thorn. Something with a point or prickle – figurative for any sharp affliction. There’s a different word that means thorn used elsewhere in the NT (aknatha, appearing 14x).
^XLII “given” = didomi. To give, offer, place, bestow, deliver. This is give in a literal or figurative sense.

^XLIII “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).
^XLIV “messenger” = aggelos. Probably from ago (to lead, bring, carry, guide) + agele (flock, herd, drove); {also from ago (see above)}. This is angel or messenger. Properly, it is one sent with news or to perform a specific task. This messenger can be human or an angel from heaven. More commonly, it is used for angels in the New Testament.
^XLV “Satan” = Satanas. From Hebrew satan (adversary, Satan); from satan (to be an adversary, attack, accuse, resist). This is Satan, the adversary, or an adversary.
^XLVI “torment” = kolaphizo. 5x in NT. From kolaphos (to hit with a fist); from the base of kolazo (to punish, particularly to punish slaves so that they are restricted or chastised); from kolos (docked). This is to punch – literally to hit with knuckles. It can also more generally mean violent mistreatment.

^XLVII “three times” = tris. Related to “third” in v2. 12x in NT. From treis (see note XVI above). This is three times.
^XLVIII “appealed” = parakaleo. From para (beside, by, in the presence of) + kaleo (to call by name, invite, to name, bid, summon, call aloud) {related to keleuo (to command, order, direct); from kelomai (to urge on)}. This is to call to, summon, invite, request, or beg. It can also be exhort or admonish. Also, this can be encourage, comfort, or console. This word has legal overtones and is used of one’s advocate in a courtroom. It is the root of the name of the Holy Spirit “paraclete” is our advocate and comforter.
^XLIX “leave” = aphistemi. 14x in NT. From apo (from, away from) + histemi (to stand, place, set up, establish, stand firm). This is to remove, repel, refrain, depart from, foment a revolt, repel.

^L “said” = ereo. Same as “speaking” in v6. See note XXXIV above.
^LI “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.
^LII “sufficient” = arkeo. 8x in NT. This is to be content or satisfied. It can also mean to ward off.
^LIII “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.
^LIV “made perfect” = teleo. From telos (an end, aim, purpose, completion, end goal, consummation, tax; going through the steps to complete a stage or phase and then moving on to the next one). This is to complete, fulfill, accomplish, end.

^LV “more gladly” = hedista. 2x in NT. From hedeus (sweet); from hedeos (sweetly, enjoyable, gladly); from hedone (pleasure, passion – generally of the senses); from hedomai (to enjoy self); from hadano (to please). This is most sweetly, most pleasantly. It focuses on an action done entirely gladly without regret or reservation.
^LVI {untranslated} = mallon. This is rather, more than, or better.
^LVII “dwell” = episkenoo. 1x in NT. From epi (on, upon, what is fitting) + skenoo (to encamp, pitch a tent, dwell); {from skenos (tent, booth, tabernacle, or dwelling)}. This is to set up or reside in a tent. Figuratively, it can refer to dwelling or abiding more broadly.

^LVIII “content” = eudokeo. From eu (good, well, well done) + dokeo (to have an opinion, seem, appear, suppose; a personal judgment; to think); from dokos (opinion). This is to think well of, to be pleased or resolved. Properly, this is what someone finds good or acceptable – approving of some action or generally thinking well of.
^LIX “insults” = hubris. 3x in NT. From hubrizo (to insult, mistreat, steal; figuratively, to harm someone so that they experience a loss, particularly to their reputation or honor; violence or abuse). This is insult, injury, violence, insolence. It is where the word “hubris” comes from.
^LX “hardships” = anagke. 18x in NT. From ana (up, again, anew) + agcho (to press tightly, compress) OR related to agkale (the arm, particularly one that is bent to carry a load). This is necessity – something that happens that requires an immediate response. It is generally associated with pain or distress.

^LXI “persecutions” = diogmos. 10x in NT. From dioko to chase after, put to flight; by implication, to persecute or to purse like a hunter after its prey; this can be earnestly pursue or zealously persecute) {related to dio (put to flight). This is chase, pursuit, or persecution. It is hunting someone like an animal.
^LXII “calamities” = stenochoria. Related to “leave” in v8 & to “out of” in v3. 4x in NT. From stenos (narrow, confined) {probably from histemi (see note XLIX above)} + chora (see note XXI above). This is a narrow space – used figuratively for a difficulty coming from external pressure. It is distress, difficulty, or anguish.
^LXIII “am weak” = astheneo. Related to “weaknesses” in v5. From asthenes (see note XXX above). This is sick, feeble, languishing, impotent. Can also refer to moral weakness.
^LXIV “strong” = dunatos. Related to “power” in v9. From dunamai (see note LIII 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.

^LXV “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.
^LXVI “forced” = anagkazo. Related to “hardships” in v10. 9x in NT. From anagke (see note LX above). This is to urge, compel, or force.
^LXVII “should have” = opheilo. Perhaps from the base of ophelos (advantage, gain, profit); from ophello (heaped together, accumulate, increase). This is to be indebted morally or legally – having an obligation one must meet. This term came from the legal world, but was then adopted in reference to morality. In the New Testament it is used for humanity’s ethical responsibility.
^LXVIII “commending” = sunistemi. Related to “leave” in v8 & “calamities” in v10. 16x in NT. From sun (with, together with) + histemi (see note XLIX above). This is to establish, exhibit, demonstrate, stand together, prove.

^LXIX “am…inferior” = hustereo. 16x in NT– same verb used by the rich young man when he asks Jesus what do I still lack? (Mt 19:20); used in the parable of the prodigal son to describe him as impoverished (Lk 15:14); used when the wine ran out at the wedding at Cana (Jn 2:3); all have sinned and fall short of the glory of God (Rom 3:23); used in describing the body of Christ – that we give greater honor to the inferior member (1 Cor 12:24). From husteros (last, later). This is to fall behind, come late, be interior, suffer need, be left out., to fail to meet a goal.
^LXX “super” = huper. This is over, beyond, above. It can also mean on behalf of or for the sake of. Figuratively, it can be used for giving help to someone.
^LXXI “apostles” = apostolos. Related to “leave” in v8 & “calamities” in v10 & “commending” in v11. 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 XLIX 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.

^LXXII {untranslated} = men. Same as {untranslated} in v1. See note IV above.
^LXXIII “signs” = 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.
^LXXIV “performed” = 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.

^LXXV “utmost” = pas. This is all or every.
^LXXVI “patience” = hupomone. From hupo (by, under, about) + meno (to stay, remain, wait, await, continue, abide). This is properly to remain behind or remain under. It implies endurance, patience, steadfastness, and waiting in hope.
^LXXVII “wonders” = teras. 16x in NT. This is a wonder or marvel performed to get bystanders to react. It could also be a portent or omen.
^LXXVIII “mighty works” = dunamis. Same as “power” in v9. See note LIII above.

^LXXIX “worse off” = hettaomai. 3x in NT. From the same as hesson (less, worse); {from eka (a little)} OR related to hetton (less, worse, weaker); {related to hesson (see above) or from heka (slightly)}. This is to be worse off, overpowered, be treated as less than, to defeat.
^LXXX “other” = loipos. From leipo (to leave behind, be lacking). This is the rest, remained, remnant, other, residue.
^LXXXI “churches” = ekklesia. Related to “appealed” in v8. From ek (from, out from) + kaleo (see note XLVIII above). This is properly a calling out or an assembly. It was used to refer to a church.

^LXXXII “burden” = katanarkao. 3x in NT– all in 2 Corinthians 11 & 12. From kata (down, against, according to) + narkao (be numb). This is to numb, paralyze, weigh someone down, be slothful.
^LXXXIII “forgive” = charizomai. Related to “grace” in v9. From charis (see note LI above). This is to extend grace or favor, to grant forgiveness, to pardon or rescue.
^LXXXIV “wrong” = adikia. From adikos (unjust, unrighteous, wicked, treacherous); {from a (not, without) + 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 injustice, unrighteousness, of some other kind of harm or wrong. It is justice in a legal setting or a morally wrong action or character.

^LXXXV “here I am” = idou. Related to “know” in v2. From eido (see note IX above). This is see! Lo! Behold! Look! Used to express surprise and or draw attention to the statement.
^LXXXVI “ready” = hetoimos + echo. Hetoimos is 3x in NT. From hetoimos (make ready, be ready because of being prepared, standing by, adjusted; ready to meet some opportunity or challenge); from heteos (fitting, fitness). This is ready, prepared. Echo is to have, hold, possess.
^LXXXVII “come” = erchomai. Same as “go on” in v1. See note V above.
^LXXXVIII “be a burden” = katanarkao. Same as “burden” in v13. See note LXXXII above.

^LXXXIX “want” = zeteo. This is to seek, search for, desire. It is searching for something by inquiring or investigation. It can be seek in a literal or figurative sense. There is a Hebrew figure of speech “to seek God’s face” so it can also mean to worship God. Alternately, you could seek someone’s life i.e. plot to kill them.
^XC “children” = teknon. From tikto (to beget, bring forth, produce). This is a child, descendant, or inhabitant.
^XCI “ought” = opheilo. Same as “should have” in v11. See note LXVII above.
^XCII “save up” = thesaurizo. 8x in NT. From thesauros (treasure, storehouse, deposit; wealth in a literal or figurative sense); from the same as tithemi (to place, lay, set, establish). This is to store up or treasure up – to amass in a literal or figurative sense. This is where the word “thesaurus” comes from.
^XCIII “parents” = goneus. Related to “been” in v11. From ginomai (see note LXV above). This is a parent or a father.

^XCIV “most gladly” = hedista. Same as “more gladly” in v9. See note LV above.
^XCV “spend” = dapanao. 5x in NT. From dapane (cost or expense); from dapto (to devour). This is to spend, squander, waste.  It can be used literally for spending money or figuratively for expending energy or using time.
^XCVI “spent” = ekdapanao. Related to “spend” in v15. 1x in NT. From ek (from, from out of) + dapanao (see note XCV above). This is to use up completely, spend fully, exhaust.
^XCVII “you” = psuche + su. Literally, “your souls.” Psuche is from psucho (to breathe, blow). This is breath, the breath of life, the self, individual, soul. This is the word for that which makes a person unique – their identity, will, personality, affections. This isn’t the soul as the immortal part of us, but as our individuality. It is also not life as a general concept, but specific to people. This is where the words psyche and psychology come from.

^XCVIII “love” = agapao. Perhaps from agan (much). This is love, longing for, taking pleasure in. It is divine love or human love that echoes divine love.
^XCIX “more” = perissos. 17x in NT. From perissos (abundant, more, excessive, advantage, vehemently); from peri (all-around, encompassing, excess). This is abundantly, exceedingly, far more, or all the more. This is going beyond what is anticipated or past the upper limit.
^C “less” = hetton. Related to “worse off” in v13. 2x in NT. See note LXXIX above.
^CI “burden” = katabareo. 2x in NT. From kata (down, against, throughout) + bareo (heavy, press, weigh down, or burden); {from barus (heavy, burdensome; figuratively, violent, oppressive; that which presses down on someone so that they cannot move freely); from the same as baros (weight, burden in a literal or figurative sense; authority); from the same as basis (step, hence foot; a pace); from baino (to walk, to go). This is to weigh down, oppress, to be a destructive force on something. It is often used for financial burdens.

^CII “crafty” = panourgos. Related to “utmost” in v12 & to “performed” in v12. 1x in NT. from pas (see note LXXV above) + ergon (see note LXXIV above). This is crafty or skillful. It refers to one who would done whatever is needed to get their own way.
^CIII “am” = 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.
^CIV “take…in” = 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.
^CV “deceit” = dolos. 11x in NT. From dello (probably to decoy). This is literally bait, but used figuratively for treachery, stealth, guile, or deceit.

^CVI “take advantage” = pleonekteo. Related to “ready” in v14. 5x in NT. From pleonektes (one who covets more, covetousness, avariciousness, one who defrauds or harms others’ rights; one eager for gain); {from pleion (many, more, great, having a greater value, more excellent); from polus (much, often, plenteous – a large number or a great extent) + echo (see note LXXXVI above)}. This is to overreach, outwit, defraud, exploit, want more, lust for someone else’s possessions. It can also be to take advantage of.
^CVII “sent” = apostello. Related to “leave” in v8 & “calamities” in v10 & “commending” and “apostles” in v11. See note LXXI above.
^CVIII “urged” = parakaleo. Same as “appealed” in v8. See note XLVIII above.
^CIX “Titus” = Titos. 14x in NT. From Latin Titus (Titus, meaning “honorable” or “strong” or “of the giants”). This is Titus or Titius, meaning “honorable” or “strong” or “of the giants.” See https://en.wiktionary.org/wiki/Titus

^CX “sent” = sunapostello. Related to “leave” in v8 & “calamities” in v10 & “commending” and “apostles” in v11 & “sent” in v17. 1x in NT. From sun (with, together with) + apostello (see note LXXI above). This is to send with.
^CXI “brother” = 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.
^CXII “not” = meti. 17x in NT. From me (not, neither, never; rules out conditional statements and their implications) + tis (someone, anyone, anything). This is asking a question when you expect the answer to be no. It is if not, surely no. But it also keeps a small possibility floating – but could it be?
^CXIII “take advantage” = pleonekteo. Same as “take advantage” in v17. See note CVI above.

^CXIV “conduct” = peripateo. From peri (about, concerning, around, encompassing) + pateo (to read, trample on; to trample literally or figuratively); {from patos (trodden) OR from paio (to strike, smite, sting; a hit like a single blow)}. This is to walk. Going from Hebrew figurative language, to walk referred to how you conducted your life, how you chose to live. This word is most literally walking around. Figuratively, it is living, behaving, following, how you occupy yourself. This is where “peripatetic” comes from.
^CXV “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.
^CXVI “footsteps” = 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.

^CXVII “thinking” = dokeo. Related to “content” in v10. See note LVIII above.
^CXVIII “all along” = palai. 7x in NT. Perhaps from palin (back, again, further); probably from the same as pale (wrestling, struggle, conflict); from pallo (to sway or vibrate). This is long ago, former, ancient, in the past.
^CXIX “defending” = apologeomai. Related to “think” in v6. 10x in NT. From apo (from, away from) + logos (see note XXXVII above). This is to make an accounting or defend oneself – particularly in court. It is to present proof or evidence using sound logic.
^CXX “before” = 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.

^CXXI “speaking” = laleo. Same as “repeat” in v4. See note XXVIII above.
^CXXII “everything” = pas. Same as “utmost” in v12. See note LXXV above.
^CXXIII “beloved” = agapetos. Related to “love” in v15. From agape (love, goodwill, benevolence; God’s divine love); from agapao (see note XCVIII above). This is Beloved or very dear one. It is a title for the Messiah, but also for Christians. Properly, this is one who personally experiences God’s love.
^CXXIV “building…up” = oikodome. 18x in NT. From oikos (house – the building, the household, the family, descendants; the temple) + doma (house, housetop; often used to refer to the roof) {from demo (to build a house)}. This is the act of building, structure, architecture, a building, upbuilding. It is a building that is used as a home. Figuratively, this refers to spiritual progress – becoming a person who is a better home in which God can reside.

^CXXV “fear” = phobeo. From phobos (panic flight, fear, fear being caused, terror, alarm, that which causes fear, reverence, respect); from phebomai (to flee, withdraw, be put to flight). This is also to put to flight, terrify, frighten, dread, reverence, to withdraw or avoid. It is sometimes used in a positive sense to mean the fear of the Lord, echoing Old Testament language. More commonly, it is fear of following God’s path. This is where the word phobia comes from.
^CXXVI “find” = 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.
^CXXVII “quarreling” = eris. 9x in NT. This is strife, quarreling, wrangling. Figuratively, it is debate or one who likes to dispute.

^CXXVIII “jealousy” = zelos. 16x in NT– 6x in a positive sense (zeal for God) & 10x in a negative sense (jealousy/strife). Perhaps from zeo (to boil, be hot, ferment, bubble, boil, or glow; used figuratively for being fervent or earnest). This is eagerness or zeal on the one hand or rivalry and jealousy on the other. The verb is meant to echo the sound of boiling water and so it depicts burning emotion that bubbles over. So, burning anger or burning love.
^CXXIX “anger” = thumos. 18x in NT. From thuo (to rush along, breathe violently, offer sacrifice). This is passion, anger, rage, wrath. It refers to actions emerging from passion or impulse. It is also used for God’s wrath.
^CXXX “selfishness” = eritheia. Related to “quarreling” in v20. 7x in NT. From erithos (day-laborer); from eritheuo (work for hire) OR perhaps from the same as erethizo (to provoke, irritate, exasperate; to stir to anger); from eretho (to provoke to anger) or from eris (see note CXXVII above). This is ambition, dispute, selfishness, self-seeking, strife. It is work done for selfish or self-serving motivations. It can imply intrigue or a faction.

^CXXXI “slander” = katalalia. Related to “repeat” in v4. 2x in NT. From katalalos (talking against, slanderer, slanderous, defamer); {from kata (down, against, throughout, among) + laleo (see note XXVIII above)}. This is literally speaking evil. So, it could be slander, evil talk, or backbiting.
^CXXXII “gossip” = psithurismos. 1x in NT. From psithurizo (to whisper) OR from psithos (whisper, a slander). His is a whispering, which is to say malicious gossip.
^CXXXIII “conceit” = phusiosis. 1x in NT. From phusioo (to puff up or inflate by blowing something up; figuratively, swelled like an arrogant person with a large ego or someone who is proud/haughty); {from phusa (air bellows) OR OR phusia (inner nature, origin, birth, underlying make up, growth through natural processes like germination or progeny)}; from phuo (to produce, spring up, grow, germinate; perhaps originally meaning puff or blow). This is swelling, pride, arrogance, haughtiness.
^CXXXIV “disorder” = akatastasis. Related to “leave” in v8 & “calamities” in v10 & “commending” and “apostles” in v11 & “sent” in v17 & “sent” in v18. 5x in NT. From akatastatos (unstable, unsettled); {from a (not, without) + kathistemi (to appoint, set in order or set in place, constitute, give standing or authority, put in charge); {from kata (down, against, throughout, among) + histemi (see note XLIX above)}}. This is out of balance, uncertainty, disturbance, upheaval, revolution. It can refer to a political or moral situation.

^CXXXV “again” = palin. Related to “all along” in v19. See note CXVIII above.
^CXXXVI “humble” = tapeinoo. 14x in NT. From tapeinos (low in position, depressed, low in circumstance; fig humiliated, low in spirit). This is bringing someone or something low. Figuratively to humble or humiliate – to depress or abase.
^CXXXVII “mourn over” = pentheo. 10x in NT. From penthos (mourning, sorrow, sadness, grief); perhaps from pascho (to be acted on for good or ill; often used for negative treatment; properly, feeling strong emotions – especially suffering; can also be the ability to feel suffering). This is used for grieving a death, but also figuratively for loss of hope or end of a relationship. This is embodied grief that is readily apparent. This is grief as a feeling or the act of grieving.

^CXXXVIII “many” = polus. Related to “take advantage” in v17. See note CVI above.
^CXXXIX “previously sinned” = proamartano. 2x in NT – in 2 Corinthians 12 & 13. From pro (before, earlier, above) + hamartano (to miss the mark, do wrong, make a mistake, sin); {from a (not) + meros (a part or share)}. This is to sin before or already.
^CXL “repented” = metanoeo. From meta (with, among, after, beyond) + noieo (to perceive, think, understand); {from nous (mind, understanding, reasoning faculty, intellect, capacity to reflect)}. This is to change how one thinks, to reconsider, to repent. It refers to a change of thinking, which means a change of purpose and behavior.

^CXLI “impurity” = akatharsia. 10x in NT. From akathartos (unclean or impure, whether a thing or a person; something that is not mixed with something that would taint; unclean in a ritual or moral sense; also demonic or foul); {from a (not, without) + kathairo (to cleanse or purify by purging out unwanted elements); {from katharos (clean, clear, pure, unstained; clean in a literal, ritual, or spiritual sense; so, also guiltless, innocent or upright; something that is pure because it has been separated from the negative substance or aspect; spiritually clean because of God’s act of purifying)}. This is uncleanness or impurity. It can be physical, ritual, or moral.
^CXLII “sexual immorality” = porneia. From porneuo (to fornicate – used figuratively for practicing idolatry or doing immoral things); from porne (prostitute, whore); from pornos (fornicator or immoral person); perhaps from pernemi (to sell off or export); related to piprasko (to sell with travel involved; to sell into slavery; to be devoted to); from perao (to travel); from peran (over, beyond). This is sexual immorality or unchastity. It could include adultery or incest.
^CXLIII “debauchery” = aselgeia. 10x in NT. From aselges (brutal) OR from a (not) + selges (temperate). This is wantonness, shocking behavior, wanton violence, acting in an unrestrained and capricious way.
^CXLIV “practiced” = prasso. This is to do or practice – something done on an on-going basis or by habit. It can also mean to accomplish, attend, or commit.