1 Corinthians 10

^I “want” = 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.
^II “be ignorant” = agnoeo. From a (not) + noieo (to perceive, think, understand); {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 unaware not to know. Sometimes it is willful ignorance, but other times it is simply not knowing.
^III “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.

^IV “ancestors” = pater. This is father in a literal or figurative sense. Could be elder, senior, ancestor, originator, or patriarch.
^V “were” = eimi. This is to be, exist.
^VI “all” = pas. This is all or every.
^VII “cloud” = nephele. From nephos (cloud; figurative for a great crowd or multitude). This is cloud or cloudiness.
^VIII “passed” = dierchomai. From dia (through, across to the other side, thoroughly) + erchomai (to come, go). This is to go through, come, depart, pierce, travel, traverse.
^IX “sea” = thalassa. Perhaps from hals (sea, salt, a boy of saltwater) or halas (salt; can be figurative for prudence). This is the sea, a lake, or seashore.

^X “baptized” = baptizo. From bapto (to dip or dye; to entirely cover with liquid, to stain). This is to submerge, wash, or immerse. Used specially for baptism.
^XI “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.
^XII “ate” = phago. This is to eat or figuratively to consume like rust does.

^XIII “spiritual” = pneumatikos. From pneuma (wind, breath, or ghost; a breeze or blast of air, a breath; figuratively, a spirit, the human soul or the part of us that is rational; also angels, demons, God, and the Holy Spirit); from pneo (to blow, breath, breathe hard). This is spiritual, spiritual people, or spiritual things – that which is ethereal or divine or religious.
^XIV “food” = broma. 17x in NT. From bibrosko (to eat); related to bora (food); perhaps from bosko (to feed or pasture a flock; figuratively, to nourish spiritually). This is any kind of food in a literal or figurative sense.
^XV “drank” = pino. This is to drink, literally or figuratively.
^XVI “drink” = poma. Related to “drank” in v4. 2x in NT. From pino (see note XV above). This is a drink or beverage.

^XVII “rock” = petra. 15x in NT. This is large rock that is connected and or projecting like a rock, ledge, or cliff. It can also be cave or stony ground.
^XVIII “followed” = akoloutheo. From a (with, fellowship, union) + keleuthos (road, way). This is to accompany or follow someone, especially the way a disciple does.
^XIX “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.
^XX “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
^XXI “pleased” = 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.

^XXII “most” = pleion. From polus (much, many, abundant). This is many, more, great, having a greater value, more excellent.
^XXIII “struck down” = katastronnumi. 1x in NT. From kata (down, against, according to) + stronnuo (to spread, to spread out like a bed). This is to spread over, lay, or slay.
^XXIV “wilderness” = eremos. Properly, a place that is not settled or farmed, not populated. It could be a deserted area or a desert place. It could be seen as secluded, solitary, or lonesome. Any kind of vegetation is sparse, but so are people generally.

^XXV “occurred” = 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.
^XXVI “examples” = 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.
^XXVII {untranslated} = eimi. Same as “were” in v1. See note V above.

^XXVIII “desire” = epithumetes. 1x in NT. From epithumeo (desire, lust, longing for, setting one’s heart on; a longing whether good or bad; passion and yearning set on the object of desire); {from epi (on, upon, fitting) + thumos (passion, wrath; actions emerging from passion or impulse) {from thuo (to rush along, breathe violently, offer sacrifice)}. This is a desire or a craver.
^XXIX “evil” = kakos. This is bad, evil, harm, ill. It is evil that is part of someone’s core character – intrinsic, rotted, worthless, depraved, causing harm. It refers to deep inner malice that comes from a rotten character. Can be contrasted with the Greek poneros, which is that which bears pain – a focus on the miseries and pains that come with evil. Also contrasting the Greek sapros, which deals with falling away from a previously embodied virtue.
^XXX “did” = epithumeo. Related to “desire” in v6. 16x in NT. See note XXVIII above.

^XXXI “become” = ginomai. Same as “occurred” in v6. See note XXV above.
^XXXII “idolaters” = eidololatres. 7x in NT– 4x in 1 Corinthians & 1x in Ephesians & 2x in Revelation. From eidolon (image, idol, worship or an idol); {from eidos (form, shape, sight, appearance); from eido (to know, remember, perceive – to see and so understand)} + latreuo (giving good, technical service because qualified or equipped to do so; to serve, minister, worship, or give homage); {from latris (a hired servant; someone who is qualified to perform a technical task)}. This is someone who serves or worships an idol in a literal or figurative sense.
^XXXIII “written” = grapho. This is to write or describe. It is where the word “graphic” comes from.

^XXXIV “people” = laos. This is the people or crowd – often used for the chosen people. This is where the word “laity” comes from.
^XXXV “sat down” = kathizo. From kathezomai (to sit down, be seated); {from kata (down, against, according to, among) + hezomai (to sit); {from aphedron (a seat, a base)}}. This is to sit, set, appoint, stay, rest.
^XXXVI “rose up” = anistemi. From ana (upwards, up, again, back, anew) + histemi (to make to stand, place, set up, establish, appoint, stand by, stand still, stand ready, stand firm, be steadfast). This is to raise up, rise, appear. It is to stand up literally or figuratively. Can also mean to resurrect.
^XXXVII “play” = paizo. 1x in NT. From pais (child, youth, servant, slave); {perhaps from paio (to strike or sting)}. This is to play like a kid does.

^XXXVIII “engage in sexual immorality” = porneuo. 8x in NT. 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 to fornicate – used figuratively for practicing idolatry or doing immoral things.
^XXXIX “did” = porneuo. Same as “engage in sexual immorality” in v8. See note XXXVIII above.
^XL “twenty” = eikosi. 11x in NT. This is twenty.
^XLI “three” = treis. This is three.
^XLII “thousand” = chilias. From chilioi (thousand; symbolically it has a sense of inclusiveness of every thing). This is thousand. Figuratively, it has the sense of totality.

^XLIII “fell” = pipto. This is to fall literally or figuratively.
^XLIV “single” = heis. This is one, a person, only, some.
^XLV “day” = hemera. Perhaps from hemai (to sit). This is day, time, or daybreak.
^XLVI “put…to the test” = ekpeirazo. 4x in NT. From ek (from, from out of) + peirazo (to test, try, tempt, or make proof of, scrutinize, or assay something; could also be examine, entice, prove, or discipline); from peira (trial, experiment, attempt, experience, assaying); from the base of peran (over, beyond, across); akin to pera (on the far side); from a derivative or peiro (to pierce). This is to tempt, try, or test.
^XLVII “did” = peirazo. Related to “put…to the test” in v9.See note XLVI above.

^XLVIII “destroyed” = 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.
^XLIX “serpents” = ophis. 14x in NT. Perhaps from optanomai (to be seen, to gaze at something with eyes wide open, to see something remarkable). This is snake or serpent, often used of the devil. It is the snake as a type that is sly or cunning – someone malicious.
^L “complain” = gogguzo. 8x in NT. This is to murmur or grumble. It is an onomatopoeia to sound similar to the cooing of doves. Figuratively, it is simmering displeasure that is muffled – a dull, constant murmuring.
^LI “did” = gogguzo. Same as “complain” in v10. See note L above.
^LII “destroyer” = olotheuthes. Related to “destroyed” in v9. 1x in NT. From olothreuo (to destroy, ruin, slay); probably from olethros (ruination, destruction, doom. It can also mean death, punishment, or undoing); from ollumi (see note XLVIII above). This is a destroyer or ruiner. It can indicate a venomous snake.

^LIII “happened” = sumbaino. 8x in NT. From sun (with, together with) + from basis (step, hence foot; a pace); from baino (to walk, to go). This is to walk together, happen, occur, meet. It could also be things that work together as a unit.                         
^LIV “instruct” = nouthesia. Related to “be unaware” in v1. 3x in NT. From noutheteo (to warn, admonish, teach; literally, to set one’s mind on something – specifically in giving someone a warning using logic; also a gentle reproof); {from nouthesia (admonition, teaching, warning; focusing one’s mind by using reasoning to reprove or warn someone); {from nous (mind, understanding, reasoning faculty, intellect, capacity to reflect); {from noos (mind) or from ginosko (see note II above)} + tithemi (to put, place, set, fix, establish in a literal or figurative sense; properly, this is placing something in a passive or horizontal position)}}. This is a warning, rebuke, counsel, or instruction.
^LV “ends” = 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.

^LVI “ages” = aion. From the same as aei (ever, always, unceasingly, perpetually; on every occasion). This is an age, cycle of time, course, continued duration. It is also used to describe the eternal or forever. This is the word used to discuss the present age or the messianic age.
^LVII “come” = katantao. 13x in NT. From kata (down, against, throughout, among); + antao (to meet with personally) OR from kata (see above) + anti (opposite, instead of, against). This is to come down, reach, arrive. It can be to descend from a higher elevation to a lower one or, more specifically, go to the coast or from out in the waters back to the coast. Figuratively, it is arriving at one’s destination or receiving inheritance.
^LVIII “think” = dokeo. Related to “pleased” in v5. See note XXI above.
^LIX “standing” = histemi. Related to “rose up” in v7. See note XXXVI above.
^LX “watch out” = 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.

^LXI “testing” = peirasmos. Related to “put…to the test” and “did” in v9. From peirazo (see note XLVI above). This is a test as in an experiment or assaying. It is also trial, temptation, and discipline. Further, it could be used to mean calamity, affliction, or adversity more generally.
^LXII “overtaken” = 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.
^LXIII “common to everyone” = anthropinos. Related to “serpents” in v9. 7x in NT. From anthropos (human, humankind; used for all genders); {probably from aner (man, male, husband) + ops (eye, face); {{from optanomai (see note XLIX above)}}. This is human, in human terms, belonging to humans. It is used to contrast human and vine things.

^LXIV “faithful” = pistos. From peitho (to have confidence, urge, be persuaded, agree, assure, believe, have confidence, trust). This is faithful, trustworthy, reliable, sure, or true. It is a fullness of faith. This is the same root as the word “faith” in Greek.
^LXV “let” = eao. 11x in NT. This is to allow, leave, put up with something.
^LXVI “tested” = peirazo. Same as “did” in v9. See note XLVII above.
^LXVII “strength” = dunamai. This is to be able, or something that is possible. It can also be empowered or being powerful. The Greek word for “miracle” (dunamis) comes from this root.

^LXVIII “testing” = peirasmos. Same as “testing” in v13. See note LXI above.
^LXIX “provide” = poieo. This is to make, do, act, construct, abide, or cause.
^LXX “way out” = ekbasis. Related to “happened” in v11. 3x in NT. From ekbaino (to throw, banish, produce, eject); {from ek (from, from out of) + baino (see note LIII above)}. This is a way out, outcome, departure, or left behind. It is an exit in a literal or a figurative sense.
^LXXI “be able” = dunamai. Same as “strength” in v13. See note LXVII above.
^LXXII “endure” = hupophero. 3x in NT. From hupo (by, under, about, subordinate to) + phero (to bear, bring, lead, make known publicly; to carry in a literal or figurative sense). This is to endure or suffer – to bear up under. It could be carried as the current or a river. It could also be carried away from danger.

^LXXIII “beloved” = agapetos. From agape (love, goodwill, benevolence; God’s divine love); from agapao (to love, take pleasure in, esteem; to prefer). 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.
^LXXIV “flee” = pheugo. This is to run away in a literal or figurative sense. It can also be to flee, escape, shun, or vanish.
^LXXV “worship of idols” = eidololatria. Related to “idolaters” in v7 & to “idolaters” in v7. 4x in NT. From eidolon (see note XXXII above) + latreia (service, divine worship, ministering to God); {from latreuo (see note XXXII above)}. This is idolatry or worship of an image. It can be used in a literal or figurative sense.

^LXXVI “speak” = lego. This is to speak, say, name, call, command. It is generally to convey verbally.
^LXXVII “sensible people” = phronimos. 14x in NT. From phroneo (to think, judge, use one’s mind, have an opinion, shape one’s opinion through action); from 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 wise in a practical sense, prudent, or sensible. It is savvy, rooted in our own point of view, thoughtful. It can also mean conceited.
^LXXVIII “judge” = krino. To judge, decide, think good, condemn, determine, pass judgment, stand trial, sue. This is judging whether it is done in court or in a private setting. Properly, it refers to 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. It can imply trying, condemning, punishing, or avenging.
^LXXIX “say” = phemi. From phao (to shine). This is to declare, say, or use contrasts in speaking to shed light on one point of view.

^LXXX “cup” = poterion. Related to “drank” and “drink” in v4. From pino (see note XV above). This is a drinking vessel. Figuratively, it can refer to one’s lot, to fate, or to what God has.
^LXXXI “blessing” = eulogia. Related to “pleased” in v5 & to “speak” in v15. 16x in NT. From eulogeo (speaking well of – speaking so that the other is benefited; praise, bless, thank, or call for a blessing); {from eu (see note XXI above) + logos (word, statement, speech, analogy; 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 LXXVI above)}}. This is praise, blessing, or gift. It can also refer to a consecration or a eulogy.
^LXXXII “bless” = eulogeo. Related to “pleased” in v5 & “blessing” in v16 & to “speak” in v15 & “blessing” in v16. See note LXXXI above.
^LXXXIII “sharing” = koinonia. 19x in NT. From koinonos (partner, companion, partaker, sharer); From koinos (common, shared, unclean, ritually profane); probably from sun (with, together with). This is sharing in common so it is fellowship, participation, communion, and aid that comes from the community.

^LXXXIV “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).
^LXXXV “bread” = artos. Perhaps from airo (raise, take up, lift, remove). This is bread or a loaf. It is a loaf as raised.
^LXXXVI “break” = klao. 14x in NT. This is to break, to break in pieces as one breaks bread.
^LXXXVII “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.

^LXXXVIII “one” = heis. Same as “single” in v8. See note XLIV above.
^LXXXIX “many” = polus. Related to “most” in v5. See note XXII above.
^XC “partake” = metecho. 8x in NT. From meta (with, among, behind, beyond) + echo (to have, hold, possess). This is to share in, participate, belong, eat or drink, be a member.
^XCI “consider” = blepo. Same as “watch out” in v12. See note LX above.
^XCII “people” = 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).

^XCIII “Israel” = Israel. From Hebrew Yisrael (God strives or one who strives with God; new name for Jacob and for his offspring); {from sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + El (God or god)}. This is Israel the people and the land.
^XCIV “eat” = esthio. This is to eat or figuratively to devour or consume like rust.
^XCV “sacrifices” = thusia. Related to “desire” and “did” in v6. From thuo (see note XXVIII above). This is a sacrifice or offering. It can refer to the act of sacrifice or the thig being sacrificed. Also, this is sacrifice in a literal or figurative sense.
^XCVI “partners” = koinonos. Related to “sharing” in v16. 10x in NT. See note LXXXIII above.
^XCVII “altar” = thusiasterion. Related to “desire” and “did” in v6 & “sacrifices” in v18. From thusia (see note XCV above). This is altar that is used for sacrifice.

^XCVIII “imply” = phemi. Same as “say” in v15. See note LXXIX above.
^XCIX “food sacrificed to idols” = eidolothutos. Related to “desire” and “did” in v6 & “sacrifices” and “altar” in v18 & to “idolaters” in v7 & “worship of idols” in v14. 10x in NT. From eidolon (see note XXXII above) + thuo (see note XXVIII above). This is sacrificed to an idol or image.
^C “idol” = eidolon. Related to “idolaters” in v7 & “worship of idols” in v14 & “food sacrificed to idols” in v19. 11x in NT. See note XXXII above.
^CI “they” = 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.
^CII “sacrifice” = thuo. Related to “desire” and “did” in v6 & “sacrifices” and “altar” in v18 & “food sacrificed to idols” in v19. 14x in NT. See note XXVIII above.

^CIII “sacrifice” = thuo. Same as “sacrifice” in v20. See note CII above.
^CIV “demons” = daimonion. From daimon (evil spirit, demon, fallen angel); perhaps from daio (giving out destinies). This is demon, evil spirit, god of another religion, or fallen angel.
^CV “be” = ginomai. Same as “occurred” in v6. See note XXV above.
^CVI “cannot” = ou + dunamai. Dunamai is the same as “strength” in v13. See note LXVII above.
^CVII “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.

^CVIII “table” = trapeza. 15x in NT. Probably from tessares (four; figuratively, can mean total inclusion or universality) + peze (by foot or land) or pezos (by foot or land); {from pous (foot)}. This is a table – whether for eating or conducting business. Literally, four feet. This is where the word “trapeze” comes from.
^CIX “provoking…to jealousy” = parazeloo. 4x in NT. From para (beside, by, in the presence of) + zeloo (jealous, eager for, burning with zeal, deeply committed, envy); {from zelos (eagerness or zeal on the one hand or rivalry and jealousy on the other; burning anger or burning love) perhaps from from zeo (to boil, be hot, ferment, bubble, boil, or glow; used figuratively for being fervent or earnest)}. This is to provoke to jealousy or anger.
^CX “stronger” = ischuros. From ischuo (to be strong, healthy and vigorous, able, have power, prevail; strength that engages a resisting force); from ischus (strength, might, power, force, ability; power that engages immediate resistance). This is strong – first of physical strength. Later, also used figuratively for forcible, powerful, mighty, vehement, or sure.

^CXI “all things” = pas. Same as “all” in v1. See note VI above.
^CXII “are permitted” = exesti. Related to “were” in v1. From ek (out, out of) + eimi (see note V above). 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.
^CXIII “are beneficial” = sumphero. Related to “endure” in v13. 17x in NT. From sun (with, together with) + phero (see note LXXII above). This is to collect, bring together, or be profitable to. It is combining things such that there is gain or profit or advantage.
^CXIV “build up” = oikodomeo. From oikos (house – the building, the household, the family, descendants; the temple) + domeo (to build). This is to build a house or be a house builder. Figuratively, it can mean to edify or encourage, be strong or embolden.

^CXV “seek” = 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.
^CXVI “other” = heteros. This is other, another, different, strange. It is another of a different kind in contrast to the Greek word allos, which is another of the same kind. This could be a different quality, type, or group.
^CXVII “eat” = esthio. Same as “eat” in v18. See note XCIV above.
^CXVIII “whatever” = pas. Same as “all” in v1. See note VI above.

^CXIX “is sold” = poleo. This is to barter or sell. It can also refer to the thing that is sold.
^CXX “meat market” = makellon. 1x in NT. From Latin macellum (marketplace); from macellus (meager); from macer (skinny, thin, poor). This is a marketplace, a shop for a butcher. See https://en.wiktionary.org/wiki/macellum
^CXXI “raising…question” = anakrino. Related to “judge” in v15. 16x in NT. From ana (up, again, back, among, anew) + krino (see note LXXVIII above). 16x in NT. This is to scrutinize, examine, investigate, judge, or discern. Properly, it refers to very thorough investigation or careful study. It was used to talk about investigating crimes in the ancient world. It can also be used to talk about interrogation that uses torture.
^CXXII “conscience” = suneidesis. Related to “idolaters” in v7 & “worship of idols” in v14 & “food sacrificed to idols” and “idol” in v19. From suneidon (to see together and so know, realize, consider, be conscious of); {from sun (with, together with) + eidon (shape, appearance, kind; something observable; form in a literal or figurative sense); from eido (see note XXXXII above)}. This is properly to know together. The conscience, found in all, is a moral and spiritual capacity granted by God so that we can understand together what is good and right.

^CXXIII “earth” = ge. This is earth, land, soil, region, country, the inhabitants of an area.
^CXXIV “fullness” = pleroma. 18x in NT. From pleroo (to fill, make full or complete; properly, filling something up to the maximum extent or induvial capacity; used figuratively for furnish, influence, satisfy, finish, preach, perfect, and fulfill); from pleres (to be full, complete, abounding in, occupied with). This is fullness, supply, completion, superabundance, or multitude.
^CXXV “unbeliever” = apistos. Related to “faithful” in v13. From a (not, without) + pistos (see note LXIV above). This is unbelieving, incredulous, faithless. It is someone who chooses to reject faith.
^CXXVI “invites” = 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.

^CXXVII “disposed” = thelo. Same as “want” in v1. See note I above.
^CXXVIII “go” = poreuomai. From poros (ford, passageway). This is to go, travel, journey, or die. It refers to transporting things from one place to another and focuses on the personal significance of the destination.
^CXXIX “eat” = esthio. Same as “eat” in v18. See note XCIV above.
^CXXX “set before” = paratithemi. Related to “instruct” in v11. 19x in NT. From para (by, beside, in the presence of) + tithemi (see note LIV above). This is properly, to set beside or place before. So, it can mean to set or serve a meal, to deposit something with someone, to set forth an argument. It can also mean to entrust, commend, or tell a parable (as setting forth information).

^CXXXI “says” = eiron. This is to speak say, answer, command.
^CXXXII “offered in sacrifice” = eidolothutos. Same as “food sacrificed to idols” in v19. See note XCIX above.
^CXXXIII “eat” = esthio. Same as “eat” in v18. See note XCIV above.
^CXXXIV “informed” = menuo. 4x in NT. Perhaps from mnaomai (to remember; by implication give reward or consequence); perhaps from meno (to stay, abide, wait, endure). OR from massaomai (to chew, gnaw); from masso (to knead, squeeze) OR from mao (to strive). This is to show, inform, reveal, report. It is to disclose in a legal setting. It implies mental effort.
^CXXXV Some manuscripts add “for the earth is the Lord’s and the fullness thereof” = ho + gar + Kurios + ho + ge + kai + ho + pleroma + autos. Kurios is the same as “Lord” in v21. See note CVII above. Ge is the same as “earth” in v26. See note CXXIII above. Pleroma is the same as “fullness” in v26. See note CXXIV above.

^CXXXVI “mean” = lego. Same as “speak” in v15. See note LXXVI above.
^CXXXVII “freedom” = eleutheria. Related to “passed” in v1. 11x in NT. From eleutheros (a free person, at liberty, not a slave; properly, unshackled – figuratively, it is one who has the freedom to choose their destiny. Also, it is one who does not have obligation or liability); probably from erchomai (see note VIII above). This is liberty or freedom. Particularly, it would be release from slavery. It can also refer to moral freedom.
^CXXXVIII “subject to the judgment” = krino. Same as “judge” in v15. See note LXXVIII above.
^CXXXIX “someone else’s” = allos. This is other, another. Specifically, it is another of a similar kind or type. There is a different word in Greek that speaks of another as a different kind (heteros).

^CXL “thankfulness” = 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.
^CXLI “be denounced” = blasphemeo. Related to “say” in v15. From blasphemos (blasphemer, reviler, reviling; speaking slander or evil); {from perhaps blapto (to harm or to hinder) + pheme (saying, news, rumor, fame) {from phemi (see note LXXIX above); from phao (to shine)}}. This is to slander, malign, hurl abuse, speak against, blaspheme, or defame. It is speaking evil or abusive language – not acknowledging what is good or worth reverence/respect.
^CXLII “give thanks” = eucharisteo. Related to “pleased” in v5 & “blessing” and “bless” in v16 & to “thankfulness” in v30. eu (see note XXI above) + charis (see note CXL above). This is giving thanks, being thankful. It is a recognition that God’s grace is good and actively showing gratitude. It can also be used for saying grace before eating. This is where “eucharist” comes from.

^CXLIII “eat” = esthio. Same as “eat” in v18. See note XCIV above.
^CXLIV “do” = poieo. Same as “provide” in v13. See note LXIX above.
^CXLV “do” = poieo. Same as “provide” in v13. See note LXIX above.
^CXLVI “everything” = pas. Same as “all” in v1. See note VI above.
^CXLVII “glory” = doxa. Related to “pleased” in v5 & “think” in v12. From dokeo (see note XXI above). 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.

^CXLVIII “give” = ginomai. Same as “occurred” in v6. See note XXV above.
^CXLIX “no offense” = aproskopos. 3x in NT. From a (not, without) + proskopto (to kick against, stumble, strike, beat on, surge against like water does, or take offense; to trip up in a literal or figurative sense); {from pros (at, towards, for) + kopto (to cut, strike, cut off; beating the chest to lament and so to mourn)}. This is not stumbling, inoffensive, without fault, blameless. It can also be unharmed.
^CL “Jews” = Ioudaios. From Ioudas (Judah, Judas); from Hebrew Yehudah (Judah, son of Jacob, his tribal descendants, a name for the southern kingdom. Literally, it means praised); probably from yadah (to throw one’s hands into the air in a gesture of praise); from yad (hand). This is Jewish, a Jew, or Judea.
^CLI “Greeks” = Hellen. From Hellas (Hellas, what Greeks called themselves); perhaps from helane (torch) OR from selene (moon). This is Greek, but was used for Gentiles, broader populations that spoke Greek and were a part of Greek culture regardless of their heritage. See https://en.wikipedia.org/wiki/Helen_(given_name)
^CLII “church” = ekklesia. Related to “invites” in v27. From ek (from, out from) + kaleo (see note CXXVI above). This is properly a calling out or an assembly. It was used to refer to a church.

^CLIII “please” = aresko. 17x in NT. Root means to fit together. This is to please or be agreeable. It implies voluntarily serving others, satisfying others, or making good to win their favor or approval. It is often used for moral agreement. It can mean being agreeable or trying to be agreeable. Used 9x of pleasing people in a negative way, 5x of pleasing people in a positive way, and 3x of pleasing God.
^CLIV “everyone” = pas. Same as “all” in v1. See note VI above.
^CLV “advantage” = sumphero. Same as “am beneficial” in v23. See note CXIII above.
^CLVI “saved” = sozo. Related to “body” in v16. See note LXXXVII above.