1 Corinthians 14

^I “pursue” = 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.
^II “love” = agape. From agapao (to love, take pleasure in, esteem; to prefer). This is love, goodwill, benevolence. It is God’s divine love or human love that mirrors God’s love.
^III “strive” = zeloo. 12x in NT. From zelos (eagerness or zeal on the one hand or rivalry and jealousy on the other; burning anger or burning love) perhaps from zeo (to boil, be hot, ferment, bubble, boil, or glow; used figuratively for being fervent or earnest). This is jealous, eager for, burning with zeal, deeply committed, envy.

^IV “spiritual gifts” = 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.
^V “especially” = mallon. This is rather, more than, or better.
^VI “prophesy” = propheteuo. From prophetes (prophet or poet; one who speaks with inspiration from God); {from pro (before, in front of, earlier than) + phemi (to declare, say, use contrasts in speaking to shed light on one point of view); {from phao (to shine) or phaino (to bring light, cause to appear, shine, become visible or clear)}}. This is to prophesy, foretell, or tell forth.

^VII “speak” = laleo. From lalos (talkative). This is to talk, say, or preach.
^VIII “tongue” = glossa. Root refers to a point that sticks out. This is tongue in a literal sense, but can also refer to language or a nation that speaks a different language. Figuratively, it can also refer to speaking in tongues or speech inspired by the Spirit.
^IX “people” = anthropos. Probably from aner (man, male, husband) + ops (eye, face); {from optanomai (to appear, be seen); perhaps from horao (become, seem, appear)}. This is human, humankind. Used for all genders.
^X “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.

^XI “understands” = akouo. This is hear or listen, but it also means to understand by hearing. This is where the word “acoustics” comes from.
^XII “mysteries” = 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.”
^XIII “Spirit” = Pneuma. Related to “spiritual gifts” in v1. See note IV above.

^XIV “upbuilding” = 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.
^XV “encouragement” = paraklesis. From parakaleo (to call to, summon, invite, request, or beg; to exhort or admonish; to encourage, comfort, or console; has legal overtones and is used of one’s advocate in a courtroom); {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 calling someone for help, a personal exhortation, comfort, encouragement, joy, entreaty, urging. This word comes from a legal setting – as bringing evidence to advocate for another in court. This word is related to the word “Advocate” or paraclete used for the Holy Spirit.
^XVI “consolation” = paramuthia. Related to “mysteries” in v2. 1x in NT. From paramutheomai (comforting in a sympathetic or encouraging way; to console or exhort); {from para (from beside, by, alongside of) + mutheomai (to speak); {from muthos (speech, story, myth, tale); perhaps from the same as 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 encouragement, exhortation, comfort.

^XVII “build up” = oikodomeo. Related to “upbuilding” in v3. From oikos (see note XIV above) + 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.
^XVIII “church” = ekklesia. Related to “encouragement” in v3. From ek (from, out from) + kaleo (see note XV above). This is properly a calling out or an assembly. It was used to refer to a church.
^XIX “would like” = 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.
^XX “all” = pas. This is all or every.

^XXI “even more” = mallon. Same as “especially” in v1. See note V above.
^XXII “greater” = megas. This is big in a literal or figurative sense – great, large, exceeding, abundant, high, mighty, perfect, strong, etc.
^XXIII “interprets” = diermeneuo. 6x in NT. From dia (through, because of, across, thoroughly) + hermeneuo (to interpret, explain, translate); {probably from Hermes (Greek god who was messenger to the other gods, also god of language); perhaps from ereo (to say, tell, speak)}. This is to explain thoroughly, interpret, or translate.
^XXIV “be” = 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.

^XXV “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.
^XXVI “come” = erchomai. This is to come or go.
^XXVII “benefit” = opheleo. 15x in NT. From ophelos (help, gain, profit); from ophello (to heap up or increase). This is to help, benefit, do good, or be useful.
^XXVIII “revelation” = 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.

^XXIX “knowledge” = gnosis. From ginosko (to know, recognize, realize, perceive, learn; gaining knowledge through personal experience). This is knowing, knowledge, understanding, wisdom. It is direct knowledge – working knowledge that links theory and application.
^XXX “prophecy” = propheteia. Related to “prophesy” in v1. 19x in NT. From prophetes (see note VI above). This is prophecy or prediction. It is when a prophet reveals the truth that they received.
^XXXI “teaching” = didache. From didasko (to teach, direct, instruct, or impart knowledge; in the New Testament, almost always used for teaching scripture); from dao (to learn). This is teaching or doctrine.

^XXXII “same” = homos. 3x in NT. From the same as homou (together); from homos (the same. This is yet, even, though.
^XXXIII “lifeless instruments” = apsuchos. 1x in NT. From a (not, without) + psuche (breath, the breath of life, the self, individual, soul; 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; not life as a general concept, but specific to people); {from psucho (to breathe, blow)}. This is something lifeless or inanimate.
^XXXIV “produce” = didomi. To give, offer, place, bestow, deliver. This is give in a literal or figurative sense.
^XXXV “sound” = phone. Related to “prophesy” in v1 & “prophecy” in v6. Probably from phemi (see note VI above); {from phao (see note VI above) or phaino (see note VI above). This is a voice, sound, tone or noise. It can also be a language or dialect.

^XXXVI “flute” = aulos. 1x in NT. From aer (air that we breathe); from aemi (to breathe or blow). This is pipe or flute.
^XXXVII “harp” = kithara. 4x in NT. This is a lyre or harp.
^XXXVIII “give” = didomi. Same as “produce” in v7. See note XXXIV above.
^XXXIX “distinct” = diastole. 3x in NT. From diastello (to set apart, distinguish, give a commission, order, set apart for service); {from dia (through, across to the other side, thoroughly) + stello (to set, arrange, prepare, provide for); {probably from histemi (to stand, place, set up, establish, stand firm)}}. This is difference, separation, distinction, or variation.
^XL “notes” = phthoggos. 2x in NT– in Romans & 1 Corinthians. From phtheggomai (to speak, make a general sound). This is a tone or voice. It can be musical or vocal.

^XLI “played on the flute” = auleo. Related to “flute” in v7. 3x in NT. From aulos (see note XXXVI above). This is to play a musical instrument – the flute or the pipe.
^XLII “harp” = kitharizo. Related to “harp” in v7. 2x in NT. From kithara (see note XXXVII above). This is to play a musical instrument – the lyre or the harp.
^XLIII “recognized” = ginosko. Related to “knowledge” in v6. See note XXIX above.
^XLIV “bugle” = 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.
^XLV “indistinct” = adelos. 2x in NT. From a (not, without) + delos (clear, evident, unmistakable, self-evident). This is indistinct or unseen or uncertain.

^XLVI “get ready” = paraskeuazo. 4x in NT. From para (from beside, by) + skeuos (vessel, tool, container, implement; also vessel in a figurative or literal sense); {from skeuazo (to prepare using a tool)}. This is to prepare, get ready.
^XLVII “battle” = polemos. 18x in NT. From pelomai (to bustle) or from polus (much, many, abundant). This is war, quarrel, strife; battle, whether one time or on-going. It is war in a literal or figurative sense.
^XLVIII “utter” = didomi. Same as “produce” in v7. See note XXXIV above.
^XLIX “speech” = 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.

^L “intelligible” = eusemos. 1x in NT. From eu (good, well, well done) + semaino (to give a sign, signify, indicate, make known); {from sema (a sign or mark)}. This is clear, intelligible, distinct. It can refer to how well defined something is so as to be understandable or so as to be significant.
^LI “know” = ginosko. Same as “recognized” in v7. See note XLIII above.
^LII “said” = laleo. Same as “speak” in v2. See note VII above.
^LIII “be” = eimi. This is to be, exist.
^LIV “air” = aer. 7x in NT. Related to “flute” in v7. See note XXXVI above.

^LV “doubtless” = tugchano. 12x in NT. Root means to become ready. This word is to hit, meet, happen, obtain, chance, perhaps. Properly, it means to hit the mark or be spot on. Thus, it is the opposite of the Greek word for sin hamartano, which literally means to miss the mark.
^LVI “kinds” = genos. From ginomai (to come into being, to happen, become, be born; to emerge from one state or condition to another; this is coming into being with the sense of movement or growth). This is family, offspring, kin – in a literal or figurative sense.
^LVII “world” = kosmos. Perhaps from the base of komizo (to carry, convey, recover); from komeo (to take care of). This is order, the world, the universe, including its inhabitants. Literally, this is something that is ordered so it can refer to all creation. It can also refer to decoration in the sense that something is better ordered and, thus, made more beautiful. This is where “cosmos” and “cosmetics” come from.
^LVIII “without sound” = aphonos. Related to “prophesy” in v1 & “prophecy” in v6 & “sound” in v7. 4x in NT. From a (not, without) + phone (voice, sound, tone or noise; also a language or dialect); probably from phemi (see note VI above). This is without voice, silent, meaningless.

^LIX “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.
^LX “meaning” = 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.
^LXI “sound” = phone. Same as “sound” in v7. See note XXXV above.
^LXII “foreigner” = barbaros. 6x in NT. Perhaps onomatopoetic mocking of the sounds of non-Greek languages. Used to refer to uncivilized, again any non-Greek, people. This could refer to someone not adopting Greek language or culture or both.
^LXIII “speaker” = laleo. Same as “speak” in v2. See note VII above.

^LXIV “striving after” = zelotes. Related to “strive” in v1. 8x in NT. From zeloo (see note III above). This is zealous or a zealot – someone eagerly devoted to someone or something. This is where the word “zealot” comes from.
^LXV “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.
^LXVI “excel” = perisseuo. From perissos (abundant, more, excessive, advantage, vehemently); from peri (all-around, encompassing, excess). This is more than what is ordinary or necessary. It is abounding, overflowing, being leftover, going above and beyond. It is super-abounding in number or quality.

^LXVII “pray” = proseuchomai. From pros (advantageous for, at, toward) + euchomai (to wish, make a request, pray). This is to pray or pray for, to worship or supplicate. It is more literally exchanging one’s own wishes for God’s.
^LXVIII “the power to” = hina. Literally, “in order that.”
^LXIX “mind” = nous. Related to “knowledge” in v6 & “know” in v7. From noos (mind) OR from the same as ginosko (see note XXIX above). This is mind, understanding, reasoning faculty, intellect, capacity to reflect. It can refer to God’s mind or human minds – thoughts, feelings, will, or reflective thinking.
^LXX “unproductive” = akarpos. 7x in NT. From a (not, without) + karpos (a fruit or vegetable; sometimes an animal; figuratively, deeds, results, profits, or gain); {perhaps from harpazo (to seize by force, snatch away); from haireo (to choose, take); probably related to airo (raise, take up, lift, remove)}. This is unfruitful, unproductive, without profit. It can be in a literal or figurative sense.

^LXXI “do” = eimi. Same as “be” in v9. See note LIII above.
^LXXII “sing praise” = psallo. 5x in NT. From psao (to rub). This is to twang, play, sing psalms, pluck a stringed instrument such as a harp. Always used for songs of praise to God in the New Testament. It is where “psalm” comes from.
^LXXIII “say a blessing” = eulogeo. Related to “intelligible” in v9 & to “speech” in v9. From eu (see note L above) + logos (see note XLIX above). Properly, this is speaking well of – speaking so that the other is benefited. It can mean praise, bless, thank, or call for a blessing. This is where “eulogy” comes from.
^LXXIV “in” = anapleroo. 6x in NT. From ana (up, again, back, among, anew) + 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 to fill up, supply, occupy, fulfil. It is adding what is missing so that something can be full.

^LXXV “position” = topos. This is a place or region. It is a smaller space that can only hold a limited number of people whereas chora is a larger place. Figuratively it could be an opportunity.
^LXXVI “outsider” = idiotes. 5x in NT– 1x in Acts, 3x in 1 Corinthians, and 1x in 2 Corinthians. From idios (something that belongs to you or that is personal, private, apart; a stronger sense of possession than a simple possessive pronoun). This is related to oneself. This is someone who did not have a teacher or receive education from others. What they know comes from themselves. So, it could be someone who is private, ungifted, or ignorant. It is where the word “idiot” comes from.
^LXXVII “say” = ereo. Related to “interprets” in v5. See note XXIII above.
^LXXVIII “amen” = amen. From Hebrew amen (verily, truly, amen, truth, so be it, faithfulness); from aman (to believe, endure, fulfill, confirm, support, be faithful, put one’s trust in, be steadfast. Figuratively, this is to be firm, steadfast, or faithful, trusting, believing, being permanent, morally solid). This word is literally firmness, but figuratively fidelity, faithfulness, honesty, responsibility, trust, truth, steadfastness. Properly, it is to be sure, certain, or firm. This is a word of emphasis indicating that something crucial follows.

^LXXIX “thanksgiving” = eucharistia. Related to “intelligible” in v9 & “say a blessing” in v16. 15x in NT. From eucharistos (thankful, well favored); {from eu (see note L above) + charis (grace, kindness, favor, gratitude, thanks; being inclined to or favorable towards – leaning towards someone to share some good or benefit; literal, figurative, or spiritual; grace as abstract concept, manner, or action); {from chairo (to rejoice, be glad or cheerful; a greeting); from char– (to extend favor, lean towards, be inclined to be favorable towards)}}. This is thankfulness or thanksgiving. It is active gratitude. It is related to the word “eucharist.”
^LXXX “know” = eido. Same as “know” in v11. See note LIX above.
^LXXXI “saying” = lego. Related to “speech” in v9 & “say a blessing” in v16. See note XLIX above.

^LXXXII {untranslated} = men. This is truly, indeed, even, in fact. Often, it is not translated, but used to emphasize affirmation.
^LXXXIII “give thanks” = eucharisteo. Related to “intelligible” in v9 & “say a blessing” and “thanksgiving” in v16. From eu (see note L above) + charis (see note LXXIX 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.
^LXXXIV “well enough” = kalos. From kalos (good, noble, beautiful, correct, or worthy; external signs of goodness like beauty, demonstrations of honorable character, showing moral virtues; a different word, agathos, speaks of intrinsic good). This is nobly, rightly, well-perceived, seen as appealing, morally pleasing, honorably.
^LXXXV “other person” = 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.

^LXXXVI “thank” = eucharisteo. Same as “give thanks” in v17. See note LXXXIII above.
^LXXXVII “more” = mallon. Same as “especially” in v1. See note V above.
^LXXXVIII “would rather” = thelo. Same as “would like” in v5. See note XIX above.
^LXXXIX “five” = pente. This is five. It may be symbolically associated with the Temple or redemption.
^XC “words” = logos. Same as “speech” in v9. See note XLIX above.

^XCI “instruct” = katecheo. 8x in NT. From kata (down, against, according to, among) + echeo (to sound, reverberate, give a loud sound); {from echos (a loud sound, roaring, or echo. It can also be a report, rumor, or fame); from eche (noise or sound)}. This is literally to sound down. It is to study something by sounding it out and repeating it. It can also imply indoctrinate. This is where “catechism” comes from.
^XCII “others” = 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).
^XCIII “ten thousand” = murios. 3x in NT. Root may mean numerous. This can mean a large number, countless. In the plural, it can mean ten thousand.

^XCIV “be” = ginomai. Related to “kinds” in v10. See note LVI above.
^XCV “children” = paidion. From pais (child, youth, servant, slave); perhaps from paio (to strike or sting). This is a child as one who is still being educated or trained. Perhaps one seven years old or younger. Used figuratively for an immature Christian.
^XCVI “thinking” = phren. 2x – both in this verse. Perhaps from prao (rein in). This is diaphragm, heart, intellect, understanding. Figuratively, it can refer to a personal opinion or inner mindset, sympathy, feelings, or cognition.

^XCVII “infants” = nepiazo. 1x in NT. From nepios (an infant, child, minor, or immature person; figuratively, someone who is childish or unlearned); {from ne (not) + epos (word, by extension, to speak); {from epo (to answer, bring news, command)}}. This is to behave like an infant or in a childish way. Figuratively, it can mean innocently.
^XCVIII “evil” = kakia. 11x in NT. From kakos (bad, evil, harm, ill; this is evil that is part of someone’s core character – intrinsic, rotted, worthless, depraved, causing harm; it is deep inner malice that comes from a rotten character). This is wickedness, evil, trouble, misfortune, inner malice, badness. It is inherent evil, depravity, causing harm.
^XCIX “be” = ginomai. Same as “be” in v20. See note XCIV above.
^C “adults” = teleios. 19x in NT. From telos (an end, aim, purpose, completion, end goal, consummation, tax). This is going through the steps to complete a stage or phase and then moving on to the next one. This is reaching an end and so being complete or “perfect.” It is also full grown or mature.

^CI “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.
^CII “written” = grapho. This is to write or describe. It is where the word “graphic” comes from.
^CIII “people of strange tongues” = heteroglossos. Related to “tongue” in v2 & to “other person” in v17. 1x in NT. From heteros (see note LXXXV above) + glossa (see note VIII above). This is related to another tognue, which is a reference to a foreign language. It  can also refer to a person who speaks a foreign language.

^CIV “lips” = cheilos. 7x in NT. Perhaps from the same as chasma (chasm, gap, gulf); from chasko (to yawn); from chao (to gape, yawn). This is lip, edge, shore, mouth, language.
^CV “foreigners” = heteros. Same as “other person” in v17. See note LXXXV above.
^CVI “people” = laos. This is the people or crowd – often used for the chosen people. This is where the word “laity” comes from.
^CVII “listen” = eisakouo. Related to “understands” in v2. 5x in NT. From eis (to, into, for, among) + akouo (see note XI above). This is hearing deeply and intentionally. It can also mean to obey, heed, or comply – understanding prompting action.

^CVIII “says” = lego. Same as “saying” in v16. See note LXXXI above.
^CIX “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.
^CX “sign” = semeion. Related to “intelligible” in v9. From the same as semaino (see note L above). 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.
^CXI “believers” = 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.
^CXII “unbelievers” = apistos. Related to “believers” in v22. From a (not, without) + pistos (faithful, trustworthy, reliable, sure, or true; a fullness of faith); {from peitho (see note CXI above)}. This is unbelieving, incredulous, faithless. It is someone who chooses to reject faith.

^CXIII “entire” = holos. This is whole, complete, or entire. It is a state where every member is present and functioning in concert. This is the root of the word “whole.”
^CXIV “comes together” = sunerchomai. Related to “come” in v6. From sun (with, together with) + erchomai (see note XXVI above). This is to go with, assemble, leave together with, cohabit.
^CXV “enter” = eiserchomai. Related to “come” in v6 & “comes together” in v23. From eis (to, into, for, among) + erchomai (see note XXVI above). This is to go in in a literal or figurative sense.

^CXVI “say” = ereo. Same as “say” in v16. See note LXXVII above.
^CXVII “out of your mind” = mainomai. 5x in NT. Perhaps from mao (long for). This is to be insane, to rage. It is behaving like one has lost their mind, but only on a temporary basis. This is where the words “maniac” and “mania” come from.
^CXVIII “reproved” = elegcho. 17x in NT. This is to expose, reprove, discipline, convict, or rebuke. It is using convincing evidence to expose a wrong.
^CXIX “called to account” = anakrino. 16x in NT. From ana (up, again, back, among, anew) + krino (to judge, decide, think good, condemn, determine, pass judgment, stand trial, sue; judging whether in court or in a private setting; properly, mentally separating or distinguishing an issue – to come to a choice or decision, to judge positively or negatively in seeking what is right or wrong, who is innocent or guilty; can imply trying, condemning, punishing, or avenging). This is 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.

^CXX “secrets” = kruptos. 19x in NT. From krupto (to hide by covering, secret, hidden things). This is something concealed, hidden, secret, or private. It can also refer to the inner nature. This is the root of the word “cryptography.”
^CXXI “heart” = kardia. Literally the heart, but figuratively mind, character, inner self, will, intention, thoughts, feelings. Also, the center of something. The word heart is only used figuratively in the Old and New Testaments. This is where “cardiac” comes from.
^CXXII “disclosed” = phaneros + ginomai. Phaneros is related to “prophesy” in v1 & “prophecy” in v6 & “sound” in v7 & “without sound” in v10. 18x in NT. From phos (light, a source of light, fire, or radiance; light with specific reference to what it reveals; luminousness whether natural or artificial, abstract or concrete, literal or figurative); from phao (see note VI above). This is visible, apparent, clear, shining. Ginomai is the same as “be” in v20. See note XCIV above.

^CXXIII “bow down” = pipto + epi + prosopon. Pipto is to fall literally or figuratively. Prosopon is related to “people” in v2. From pros (at, towards, with) + ops (see note IX above). This is the face, surface, or front. It can imply presence more generally.
^CXXIV “worship” = proskuneo. From pros (advantageous for, at, to, toward, with) + kuneo (to kiss); {may be related to kuno (dog)}. This is to do reverence, kneel, to prostrate oneself in homage, to worship.
^CXXV “declaring” = apaggello. From apo (from, away from) + aggello (to announce, report); {from aggelos (angel, messenger); probably from ago (to lead, bring, carry, guide, drive)}. This is to report, declare, bring word. It is an announcement that emphasizes the source.
^CXXVI “really” = ontos. Related to “be” in v9. 10x in NT. From eimi (see note LIII above). This is really, certainly. It refers to something that matters or that is genuine.

^CXXVII “done” = eimi. Same as “be” in v9. See note LIII above.
^CXXVIII “each one” = 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.
^CXXIX “has” = echo. This is to have, hold, possess.
^CXXX “hymn” = psalmos. Related to “sing praise” in v15. 7x in NT. From psallo (see note LXXII above). This is a psalm, a song sung of praise – generally accompanied by a harp or other stringed instrument. It can also refer to the book of Psalms.

^CXXXI “lesson” = didache. Same as “teaching” in v6. See note XXXI above.
^CXXXII {untranslated} = echo. Same as “has” in v26. See note CXXIX above.
^CXXXIII {untranslated} = echo. Same as “has” in v26. See note CXXIX above.
^CXXXIV {untranslated} = echo. Same as “has” in v26. See note CXXIX above.
^CXXXV “interpretation” = hermeneia. Related to “interprets” in v5 & “say” in v16. 2x in NT. From hermeneuo (see note XXIII above). This is interpretation or explanation. It can involve translating, but it is not word for word – more of a gloss or overview.

^CXXXVI “all things” = pas. Same as “all” in v5. See note XX above.
^CXXXVII “done” = ginomai. Same as “be” in v20. See note XCIV above.
^CXXXVIII “two” = duo. This is two or both.
^CXXXIX “most” = pleistos. 4x in NT. From polus (much, many, abundant). This is greatest, large quantity.
^CXL “three” = treis. This is three.
^CXLI “turn” = meros. From meiromai (to get your allotment or portion). This is a part, a share, or a portion.
^CXLII “one” = heis. This is one, a person, only, some.

^CXLIII “interpret” = diermeneutes. Related to “interprets” in v5 & “say” in v16 & “interpretation” in v26. 1x in NT. From diermeneuo (see note XXIII above). This is explainer or interpreter.
^CXLIV “be silent” = sigao. 10x in NT. From sige (silence, hush); perhaps from sizo (to hiss or hush). This is to be silent or hold peace.
^CXLV “prophets” = prophetes. Related to “prophesy” in v1 & “prophecy” in v6 & “sound” in v7 & “without sound” in v10 & “disclosed” in v25. See note VI above.
^CXLVI “others” = allos. Same as “others” in v19. See note XCII above.
^CXLVII “weigh” = diakrino. Related to “called to account” in v24. 19x in NT. From dia (through, across to the other side, thoroughly) + krino (see note CXIX above). This is to judge, separate, contend, investigate, thoroughly judge.

^CXLVIII “someone” = allos. Same as “others” in v19. See note XCII above.
^CXLIX “sitting” = kathemai. From kata (down, against, throughout, among) + hemai (to sit). This is to sit, be enthroned, or reside.
^CL “receives a revelation” = apokalupto. Related to “revelation” in v6. See note XXVIII above.
^CLI “first person” = 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.
^CLII “can” = dunamai. Related to “meaning” in v11. See note LX above.
^CLIII “learn” = manthano. This is to learn, ascertain, understand. It is knowledge that one gets from personal experience and it implies reflecting on that experience. It can also focus on gaining knowledge by learning facts. This root is where the Greek word for disciple comes from (mathetes).
^CLIV “encouraged” = parakaleo. Related to “encouragement” in v3 & “church” in v4. See note XV above.

^CLV “are subject to” = hupotasso. From hupo (by, under, about, under one’s authority) + tasso (to arrange, appoint, determine). This is to place under. So it is to subject, submit, obey, or subordinate.
^CLVI “disorder” = akatastasia. Related to “distinct” in v7. 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 (to make to stand, place, set up, establish, appoint, stand by, stand still, stand ready, stand firm, be steadfast)}}. This is instability, upheaval, or disorder. It can be political unrest on the road to anarchy (riot, insurrection). It can also refer to moral tumult.
^CLVII “peace” = eirene. Perhaps from eiro (to join, tie together to form a whole). This is one, peace, quietness, rest, peace of mind, harmony. Peace was a common farewell among Jews (i.e. shalom) and this well-wishing included a blessing of health and wholeness for the individual. This word also indicates wholeness and well-being – when everything that is essential is joined together properly. This is peace literally or figuratively. By implication, it is prosperity (but not in the sense of excessive wealth. Prosperity would have meant having enough from day to day.)
^CLVIII “saints” = hagios. From hagnos (holy, sacred, pure ethically, ritually, or ceremonially; prepared for worship, chaste, unadulterated, pure to the core; undefiled by sin; figurative for innocent, modest, perfect). God is totally different from humanity and thus set apart. That which is consecrated to worship God (elements of worship) or to serve God (as the saints) are holy because they are now set apart for God’s purposes. Holy because important to God. This is sacred physically, pure. It can be morally blameless or ceremonially consecrated.

^CLIX “women” = gune. Related to “kinds” in v10 & “be” in v20. Perhaps from ginomai (see note LVI above). This is woman, wife, or bride. This is where the word “gynecologist” comes from.
^CLX “are…permitted” = epitrepo. 18x in NT. From epi (on, upon, against, what is fitting) + the same as trope (turning, change, shifting); {from trepo (to turn)}. This is to allow, permit, yield, entrust, give license.
^CLXI “be subordinate” = hupotasso. Same as “are subject to” in v32. See note CLV above.
^CLXII “says” = lego. Same as “saying” in v16. See note LXXXI above.

^CLXIII “want” = thelo. Same as “would like” in v5. See note XIX above.
^CLXIV “ask” = eperotao. From epi (on, upon, against, what is fitting) + erotao (asking a question or making an earnest request; used when one anticipates special consideration for their request); {from eromai (to ask) OR from ereo (to say, tell, call, speak of)}. This is to question, interrogate, seek, or demand. The questioner is at an advantage – in a preferred position when they make their question.
^CLXV “their” = idios. Related to “outsider” in v16. See note LXXVI above.
^CLXVI “husbands” = aner. Related to “people” in v2. See note IX above.
^CLXVII “home” = oikos. Related to “upbuilding” in v3 & “build up” in v4. See note XIV above.

^CLXVIII “shameful” = aischros. 4x in NT. From the same as aischunomai (to dishonor, put to shame, shrink, disfigure); {from aischos (shame, disgrace, disfigurement). This is shameful, disgraceful, improper, sordid, or filthy.
^CLXIX “originate with” = exerchomai. Related to “come” in v6 & “comes together” and “enter” in v23. From ek (from, from out of) + erchomai (see note XXVI above). This is to go out, depart, escape, proceed from, spread news abroad.
^CLXX “only” = monos. Perhaps from meno (to stay, abide, wait, endure). This is alone, single, remaining, mere, desolate.
^CLXXI “reached” = 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.

^CLXXII “claims” = dokeo. From dokos (opinion). This is to have an opinion, seem, appear, think, suppose. It deals with a personal judgment. This is the root of the word “doxology.”
^CLXXIII “spiritual” = pneumatikos. Same as “spiritual gifts” in v1. See note IV above.
^CLXXIV “acknowledge” = epiginosko. Related to “knowledge” in v6 & “know” in v7 & “mind” in v14. From epi (on, upon, what is fitting) + ginosko (see note XXIX above). This is to perceive, discern, acknowledge, recognize, know exactly because of direct interaction.
^CLXXV “command” = entole. Related to “adults” in v20. From entellomai (to charge, command, give orders or instructions) {from en (in, on, at, by, with) + tellomai (to accomplish); {from telos (see note C above)}}. This is an order, command, ordinance, or law. It focuses on the purpose of the command and its end result.

^CLXXVI “does not recognize” = agnoeo. Related to “knowledge” in v6 & “know” in v7 & “mind” in v14 & “acknowledge” in v37. From a (not) + noieo (to perceive, think, understand); {from nous (see note LXIX above). This is unaware not to know. Sometimes it is willful ignorance, but other times it is simply not knowing.
^CLXXVII “not to be recognized” = agnoeo. Same as “does not recognize” in v38. See note CLXXVI above.
^CLXXVIII “strive” = zeloo. Same as “strive” in v1. See note III above.
^CLXXIX “forbid” = koluo. Perhaps from the same as kolazo (to punish, particularly to punish slaves so that they are restricted or chastised); from kolos (docked, dwarf). This is to hinder or prevent, restrain, refuse. It can be prevent, whether through words or actions.

^CLXXX “done” = ginomai. Same as “be” in v20. See note XCIV above.
^CLXXXI “decently” = euschemonos. Related to “intelligible” in v9 & “say a blessing” and “thanksgiving” in v16 & “give thanks” in v17 & to “has” in v26. 3x in NT. From euschemon (presentable, seemly, prominent, noble, appropriate, desirable, well-formed); {from eu (see note L above) + schema (figure, appearance, form – outer shape; figuratively, can be external condition); {from echo (see note CXXIX above)}. This is literally one having good form. It is properly, honorably, modestly, nobly, respectably.
^CLXXXII “order” = taxis. Related to “are subject to” in v32. 9x in NT. From tasso (see note CLV above). This is order, arrangement, position, discipline, being orderly, approval, morale. It is used in military settings to describe rank. Later included indication of dignity or character. It is part of the root of the word “taxonomy.”