1 Corinthians 10:1-13

^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.