1 Corinthians 15

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

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

^VII “saved” = sozo. From sos (safe, rescued, well). This is to save, heal, preserve, or rescue. Properly, this is taking someone from danger to safety. It can be delivering or protecting literally or figuratively. This is the root that “savior” and “salvation” come from in Greek.
^VIII “hold firmly” = katecho. 18x in NT. From kata (down, against, according to, throughout) + echo (to have, hold, possess). This is to hold fast, bind, possess, restrain, arrest, suppress. It is to hold down in a literal or figurative sense. It can also be to hold something in one’s memory.
^IX “message” = logos. From lego (to speak, tell, mention). This is word, statement, speech, analogy. It is a word that carries an idea or expresses a thought, a saying. It could refer to a person with a message or reasoning laid out in words. By implication, this could be a topic, line of reasoning, or a motive. It can be used for a divine utterance or as Word – Christ.

^X “believe” = pisteuo. From pistis (faith, faithfulness, belief, trust, confidence; to be persuaded or come to trust); from peitho (to have confidence, urge, be persuaded, agree, assure, believe, have confidence, trust). This is to believe, entrust, have faith it, affirm, have confidence in. This is less to do with a series of beliefs or doctrines that one believes and more to do with faithfulness, loyalty, and fidelity. It is trusting and then acting based on that trust.
^XI “in vain” = eike. 6x in NT. Probably from eiko (to be weak, submit, yield, give way); probably akin to hekon (freely, voluntary). This is nothing, idly, for no reason.
^XII “handed on” = paradidomi. From para (from beside, by) + didomi (give, offer, place, bestow, deliver; give in a literal or figurative sense). This is literally to hand over – hence to deliver, abandon, or betray. It implies a personal involvement.
^XIII “first importance” = protos. From pro (before, first, in front of, earlier). This is what is first, which could be the most important, the first in order, the main one, the chief.

^XIV “Christ” = Christos. From chrio (consecrate by anointing with oil; often done for prophets, priests, or kings). Literally, the anointed one, Christ. The Greek word for Messiah.
^XV “died” = apothnesko. From apo (from, away from) + thnesko (to die, be dead). This is to die off. It is death with an emphasis on the way that death separates. It can also mean to wither or decay.
^XVI “sins” = hamartia. From hamartano (to miss the mark, do wrong, make a mistake, sin); {from a (not) + meros (a part or share)}. Literally, this means not having one’s share or portion – like not receiving inheritance or what was allotted to you. This word means missing the mark so it is used for guilt, fault, and acts of sin.
^XVII “scriptures” = graphe. From grapho (to write). This is literally writing, a document. In the New Testament, this is always used for scripture.

^XVIII “buried” = thapto. 11x in NT. This is to bury or hold a funeral.
^XIX “raised” = egeiro. This is to awake, raise up or lift up. It can be to get up from sitting or lying down, to get up from sleeping, to rise from a disease or from death. Figuratively, it can be rising from inactivity or from ruins.
^XX “third” = tritos. From treis (three). This is third.
^XXI “day” = hemera. Perhaps from hemai (to sit). This is day, time, or daybreak.

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

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

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

^XXXIII “last” = eschatos. Related to “hold firmly” in v2. Related to eschaton (end, last); perhaps from echo (see note VIII above). This is last, end, extreme, final. It is often used to discuss the end times, prophecies of the future, and the afterlife. The branch of theology focusing on all these topics is called “eschatology.”
^XXXIV “untimely born” = ektroma. 1x in NT. From ek (from, out of) + titrosko (to wound). This word can mean miscarriage or stillbirth. It is one born outside of the expected time – perhaps also a premature birth?
^XXXV “am” = eimi. This is to be, exist.
^XXXVI “least” = elachistos. 13x in NT. From elachus (short); used as a superlative for mikros (small). This is smallest or littlest in the sense of size, amount, rank, dignity, and so on.
^XXXVII {untranslated} = eimi. Same as “am” in v9. See note XXXV above.

^XXXVIII “unfit” = ou…hikanos. Hikanos is from hikneomai (to reach, come to, attain). This is sufficient, suitable, adequate, competent, ample.
^XXXIX “called” = kaleo. Related to keleuo (to command, order, direct); from kelomai (to urge on). This is to call by name, invite, to name, bid, summon, call aloud.
^XL “persecuted” = dioko. From dio (put to flight). This is chase or pursue in an aggressive fashion. By implication, it is persecute. It can also be used positively for eagerly pursuing something.
^XLI “church” = ekklesia. Related to “called” in v9. From ek (from, out from) + kaleo (see note XXXIX above). This is properly a calling out or an assembly. It was used to refer to a church.
^XLII “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.

^XLIII “grace” = charis. From chairo (to rejoice, be glad; used to say hello; properly, delighting in the grace of God or experiencing God’s favor); from char– (to extend favor, lean towards, be inclined to be favorable towards). This is grace, kindness, favor, gratitude, thanks. It is the sense of being inclined to or favorable towards – leaning towards someone to share some good or benefit. This can be literal, figurative, or spiritual. It is grace as abstract concept, manner, or action.
^XLIV “been” = ginomai. This is to come into being, to happen, become, be born. It can be to emerge from one state or condition to another or is coming into being with the sense of movement or growth.
^XLV “vain” = kenos. 18x in NT. Properly, this is something that is empty or void. Hence, it is worthless, foolish, ineffective, morally void, pretentious, unreal, or false.

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

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

^LV “dead” = nekros. Same as “dead” in v12. See note LI above.
^LVI “then” = ara. Related to {untranslated} in v6. Perhaps similar to aro (to join) OR from airo (see note XXVIII above). This is therefore, perhaps, so, truly.
^LVII “proclamation” = kerugma. Related to “proclaim” in v11. 9x in NT. From kerusso (see note XLIX above). This is proclamation – both the preaching and that which is preached. Sometimes times used to refer to the Gospel itself.
^LVIII “vain” = kenos. Same as “vain” in v10. See note XLV above.
^LIX “faith” = pistis. Related to “believe” in v2. See note X above.
^LX “vain” = kenos. Same as “vain” in v10. See note XLV above.

^LXI “found” = heurisko. This is to find, learn, or obtain. It is to discover something, which generally implies a period of searching for it. This is to find in a literal or figurative sense. This is where the word “heuristic” comes from.
^LXII “misrepresenting” = pseudomartus. 2x in NT. From pseudes (false, lying, wicked); {from pseudomai (to lie, deceive, falsify)} + martus (a witness whether having heard or seen something; witness literally, judicially, or figuratively; by analogy, a martyr). This is a false witness – someone whose testimony is untrue.
^LXIII “testified” = martureo. Related to “misrepresenting” in v15. From martus (see note LXII above). This is to bear witness, testify, give evidence. It is to testify in a literal or figurative sense.
^LXIV {untranslated} = ara. Same as “then” in v14. See note LVI above.
^LXV “dead” = nekros. Same as “dead” in v12. See note LI above.

^LXVI “dead” = nekros. Same as “dead” in v12. See note LI above.
^LXVII “futile” = mataios. 6x in NT. From the same as maten (in vain, aimlessly, pointless, fruitless); from mate (a folly) or from massaomai (to chew, gnaw); {from masso (to kneed, squeeze). This is vain, useless, worthless, unproductive, or purposeless. It can also figuratively mean fleeting or refer to idols.
^LXVIII “still” = eti. This is yet, even, further.
^LXIX “then” = ara. Same as “then” in v14. See note LVI above.
^LXX “died” = koimao. Same as “died.” in v6. See note XXIX above.
^LXXI “perished” = apollumi. From apo (from, away from) + ollumi (to destroy or ruin; the loss that comes from a major ruination). This is to destroy, cut off, to perish – perhaps violently. It can also mean to cancel or remove.

^LXXII “life” = zoe. From zao (to live, be alive). This is life including the vitality of humans, plants, and animals – it is life physical and spiritual and life everlasting.
^LXXIII {untranslated} = eimi. Same as “am” in v9. See note XXXV above.
^LXXIV “only” = monon. Related to “are still alive” in v6. From monos (alone, single, remaining, mere, desolate); from meno (see note XXVIII above). This is merely, only, simply, sole. It can also imply alone.
^LXXV “hoped” = elpizo. From elpis (expectation, hope, trust, confidence, faith; expectation whether abstract or concrete); from elpo (to anticipate, welcome, expect; usually to anticipate positively); from elpomai (to anticipate, expect). This is to expect, trust, hope for, or to wait in an active way.
^LXXVI “people” = anthropos. Related to “appeared” in v5. Probably from aner (man, male, husband) + ops (eye, face); {from optanomai (to appear, be seen); perhaps from horao (see note XXII above)}. This is human, humankind. Used for all genders.
^LXXVII “most to be pitied” = eleeinos. 2x in NT. From eleos (mercy, compassion, pity). This is pitiable, needing mercy, miserable. It shares a root with “kyrie eleison.”

^LXXVIII “dead” = nekros. Same as “dead” in v12. See note LI above.
^LXXIX “first fruits” = aparche. 8x in NT. From apo (from, away from) + arche (origin, beginning, rule; can refer to the power of a magistrate or a king; it is the first thing as being the starting point or the most important); {from archomai (to begin or rule); from archo (to rule, begin, have first rank or have political power)}. This is first fruit or gift. It is the beginning of sacrifice – so the first crops of the season. It is also used figuratively of early converts in a specific location.
^LXXX “died” = koimao. Same as “died.” in v6. See note XXIX above.

^LXXXI “death” = thanatos. Related to “died” in v3. From thnesko (see note XV above). This is death, whether literal or spiritual. It can also refer to something that is fatal.
^LXXXII “human” = anthropos. Same as “people” in v19. See note LXXVI above.
^LXXXIII “dead” = nekros. Same as “dead” in v12. See note LI above.
^LXXXIV “die” = apothnesko. Same as “died” in v3. See note XV above.
^LXXXV “Adam” = Adam. 9x in NT. From Hebrew Adam (Adam); from the same as adam (human, humankind, ruddy); from adam (to be red, red in the face). This is Adam.

^LXXXVI “made alive” = zoopoieo. Related to “life” in v19. 11x in NT. From the same as zoon (literally a thing that is alive; so, an animal or living creature); {from zao (see note LXXII above)} + poieo (to make, do, construct, cause). This is to bring life to something, including something that was dead. This can also be to revitalize in a literal or figurative sense.
^LXXXVII “each” = hekastos. Perhaps from hekas (separate). This is each one, any, every. It is every individual as a distinct entity as opposed to those counted as a group in small sets.
^LXXXVIII “own” = idios. This is something that belongs to you or that is personal, private, apart. It indicates a stronger sense of possession than a simple possessive pronoun. This is where “idiot” comes from (denoting someone who hasn’t had formal training or education and so they rely on their own understanding).
^LXXXIX “order” = tagma. 1x in NT. From tasso (to arrange, appoint, determine). This is order, group, arrangement, troop.

^XC “coming” = parousia. Related to “am” in v9. From pareimi (to be present, have come) {from para (from beside, by, in the presence of) + eimi (see note XXXV above)}. This is presence, coming, arrival, advent. Properly, it was the term for an official visit of a king or someone else with formal authority. It is used specifically in the New Testament to refer to Jesus’s second coming.
^XCI “end” = telos. From tel– (to reach a goal or aim); This is an end, aim, purpose, completion, goal, consummation, or tax. It is completing a stage of something and everything that results from that completion. It can be literal or figurative.
^XCII “hands over” = paradidomi. Same as “handed on” in v3. See note XII above.
^XCIII “kingdom” = basileia. From basileus (king, emperor, sovereign); probably from basis (step, hence foot; a pace); from baino (to walk, to go). This is kingdom, rule, authority, sovereignty, royalty, a realm.

^XCIV “Father” = Pater. This is father in a literal or figurative sense. Could be elder, senior, ancestor, originator, or patriarch.
^XCV “destroyed” = katargeo. From kata (down, against, according to, among) + argeo (to delay, linger, be at rest, be idle, do nothing); {from argos (inactive, idle, lazy, thoughtless, useless, unemployed, unprofitable) {from a (not) + ergon (word, task, action, employment)}}. This is making something inactive or bringing it to nothing. So, it could mean making something inoperative or powerless, annulling, or severing. It can also mean to make something ineffective or invalid.
^XCVI “every” = pas. Same as “all” in v7. See note XXXI above.
^XCVII “ruler” = arche. Related to “first fruits” in v20. From archomai (see note LXXIX above). Properly, this is what is first. In a temporal sense, that is beginning or origin. It can also refer to the one who ranks first, i.e. king or ruler. So, it can also be magistrate, power, or principality. It can be used more generally for what is preeminent.

^XCVIII “authority” = exousia. Related to “am” in v9 & “coming” in v23. From exesti (to be permitted or lawful); {from ek (out, out of) + eimi (see note XXXV above)}. This is power to act or weight. It especially denotes moral authority or influence. It can mean domain, liberty, freedom, capacity, mastery, right, force, or strength.
^XCIX “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.
^C “must” = dei. From deo (to tie, bind, compel; declare unlawful). This is what is necessary or proper. It is what is needed or what one should do – a duty or something inevitable. This refers to something absolutely necessary.
^CI “reign” = basileuo. Related to “kingdom” in v24. From basileus (king, emperor, sovereign); probably from basis (step, hence foot; a pace); from baino (see note XCIII above). This is to reign as king, to rule in a literal or figurative sense.

^CII “put” = tithemi. This is to put, place, set, fix, establish in a literal or figurative sense. Properly, it is placing something in a passive or horizontal position.
^CIII “enemies” = echthros. From echthos (hatred). This is an openly hostile person so an enemy, a foe, or a hated person. This speaks of irreconcilable hostility. It can also mean adversary and/or refer to Satan.
^CIV “feet” = pous. This is foot in a literal or figurative sense.
^CV “death” = thanatos. Same as “death” in v21. See note LXXXI above.

^CVI “all things” = pas. Same as “all” in v7. See note XXXI above.
^CVII “put…in subjection” = hupotasso. Related to “order” in v23. From hupo (by, under, about, under one’s authority) + tasso (see note LXXXIX above). This is to place under. So it is to subject, submit, obey, or subordinate.
^CVIII “says” = eiron. This is to speak say, answer, command.
^CIX “plain” = delos. 3x in NT. This is unmistakable, clear, manifest.
^CX “are subjected” = hupotasso. Same as “put…in subjection” in v27. See note CVII above.
^CXI “Son” = huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.

^CXII “do” = poieo. Related to “made alive” in v22. See note LXXXVI above.
^CXIII “receive baptism” = 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.
^CXIV “dead” = nekros. Same as “dead” in v12. See note LI above.
^CXV “dead” = nekros. Same as “dead” in v12. See note LI above.
^CXVI “at all” = holos. 4x in NT– 1x in Matthew 5 & 3x in 1 Corinthians. From holos (whole, complete, or entire; a state where every member is present and functioning in concert). This is wholly, utterly, completely, altogether, everywhere, actually.
^CXVII “baptized” = baptizo. Same as “receive baptism” in v29. See note CXIII above.

^CXVIII “putting…in danger” = kinduneuo. 4x in NT. From kindunos (danger, risk). This is being in danger or in jeopardy.
^CXIX “hour” = hora. This is a set time or period, an hour, instant, or season. This is where the word “hour” comes from.
^CXX “die” = apothnesko. Same as “died” in v3. See note XV above.
^CXXI “every” = kata. Literally, “by.”
^CXXII “as certain” = ne. 1x in NT. Probably from nai (yes, truly, indeed; a strong affirmation). This is an affirmative swearing – as sure as.

^CXXIII “boasting” = kauchesis. 11x in NT. From kauchaomai (literally holding one’s head high – to boast proudly or to glory, joy, exult, rejoice; boasting in a positive or negative sense); {perhaps from auxen (neck)} + euchomai (to pray, wish, or will). This can be boasting, glorying, or rejoicing. It can be boasting in a positive or negative sense.
^CXXIV “make” = echo. Related to “hold firmly” in v2 & “last” in v8. See note VIII above.
^CXXV “Jesus” = Iesous. From Hebrew Yehoshua (Joshua, the Lord is salvation); {from YHVH (proper name of the God of Israel; the self-existent and eternal one); {from havah (to become) or from hayah (to come to pass, become, be)} + yasha (to deliver, defend, help, preserve, rescue; properly, to be open, wide or free, which implies being safe. So, in a causative sense, this is to free someone)}. This is Jesus or Joshua in Greek – the Lord saves or the Lord is salvation.
^CXXVI “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.

^CXXVII “fought with wild animals” = theriomacheo. 1x in NT. From therion (wild animal or any creature; figuratively, a brutal nature); {from the same as thera (hunting, game, a net, trap, destruction); from ther (wild animal – particularly one that is hunted)} + machomai (to fight, strive, dispute, quarrel; to war). This is to fight wild animals or to encounter fierce hostility.
^CXXVIII “Ephesus” = Ephesos. 16x in NT. Perhaps from Luwian Apa-ša (“later-city”) OR from Hittite Apasa (capital of Arzawa – an allied group in western Anatolia); {from appa (behind, back, after)}. This is Ephesus, meaning the “later place,” which would perhaps have the sense of a city named Newtown or Lands End. See https://en.wiktionary.org/wiki/%E1%BnC%9C%CF%86%CE%B5%CF%83%CE%BF%CF%82#Ancient_Greek & https://www.abarim-publications.com/Meaning/Ephesus.html#.XsrG5WhKhPY
^CXXIX “gained” = ophelos. 3x in NT. From ophello (heaped together, accumulate, increase). This is advantage, gain, or profit.

^CXXX “dead” = nekros. Same as “dead” in v12. See note LI above.
^CXXXI “eat” = phago. This is to eat or figuratively to consume like rust does.
^CXXXII “drink” = pino. This is to drink, literally or figuratively.
^CXXXIII “tomorrow” = aurion. 14x in NT. Perhaps from aer (air that we breathe); from aemi (to breathe or blow). This is tomorrow.
^CXXXIV “die” = apothnesko. Same as “died” in v3. See note XV above.

^CXXXV “be deceived” = planao. From plane (wandering – used figuratively for deceit, error, sin, fraudulence, or wandering from orthodoxy); from planos (wandering, misleading, a deceiver or imposter). This is to wander, lead astray, mislead, mistake, seduce, or deceive. Generally used to refer to sin – going off the right path or roaming from truth/virtue. This word shares a root with “planet” (as a heavenly body that wanders).
^CXXXVI “bad” = 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.
^CXXXVII “company” = homilia. Related to {untranslated} in v6 & “then” in v14. 1x in NT. From the same as homileo (to talk, converse, associate with); {from homilos (crowd) OR from homichle (mist, multitude); {from homou (together); {from homos (same)} + haireomai (to take, choose, or prefer) {probably related to airo (see note XXVIII above)}}}. This is association, companionship, conversation. It I where the word “homily” comes from.

^CXXXVIII “ruins” = phtheiro. 9x in NT. From phthio (perish, waste away). This is to destroy, corrupt, ruin, deteriorate, wither. It is also used of moral corruption.
^CXXXIX “good” = chrestos. 7x in NT. From chraomai (to use, make use of, give what is needed, act in a specific way, request). This is useful, good, well-fitted, benevolent, kind, gracious. It was also a name given to slaves in the ancient world.
^CXL “morals” = ethos. 1x in NT. From ethos (custom, habit, rite); from etho (to be accustomed, do by habit). This is a custom, habit, or morals.
^CXLI “sober up” = eknepho. 1x in NT. From ek (out, out of) + nepho (to be sober in a literal sense; to be calm or vigilant, not deluded or influenced by greed or other sins; one who uses clear judgment and has their wits about them). This is to become sober or serious or aware.

^CXLII “rightly” = dikaios. 5x in NT. From dikaios (correct, righteous, just, or a righteous person; implies innocent or conforming to God’s standard of justice); from 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 righteously, uprightly, or equitably. It can also refer to something being as it ought.
^CXLIII “sin” = hamartano. Related to “sins” in v3. See note XVI above.
^CXLIV “have” = echo. Same as “make” in v31. See note CXXIV above.
^CXLV “no knowledge” = agnosia. Related to “remind” in v1. 2x in NT. From a (not, without) + ginosko (see note I above). This is ignorance – not knowing something intentionally.

^CXLVI “say” = laleo. From lalos (talkative). This is to talk, say, or preach.
^CXLVII “shame” = entrope. 2x in NT. From entrepo (to turn about, confound, turn in shame; in a good sense, to revere or respect; also turning to in rapt attention); {from en (in, on, at, by, with, among) + trepo (to turn; may be turning as a part of change); {from trepo (to turn)}}. This is shame or confusion. It can also mean respect.
^CXLVIII “ask” = ereo. Perhaps from rheo (to say, speak of, command). This is to say, tell, speak, mean, command.
^CXLIX “dead” = nekros. Same as “dead” in v12. See note LI above.

^CL “body” = soma. Related to “saved” in v2. Perhaps from sozo (see note VII above). 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.
^CLI “come” = erchomai. This is to come or go.
^CLII “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.
^CLIII “sow” = speiro. Probably from spao (to pull or draw like one draws a sword). This is sowing a seed or scattering. It is sowing in a literal or figurative sense.

^CLIV “come to life” = zoopoieo. Same as “made alive” in v22. See note LXXXVI above.
^CLV “dies” = apothnesko. Same as “died” in v3. See note XV above.
^CLVI “be” = ginomai. Same as “been” in v10. See note XLIV above.
^CLVII “bare” = gumnos. 15x in NT. This is naked. Generally, it refers to someone who is not completely clothed i.e. only wearing the undergarment and not the complete attire for going out. Rarely, it can mean completely naked. It can be naked in a literal or figurative sense – open, bare, ill-clad. This is where “gymnasium” comes from.
^CLVIII “seed” = kokkos. 7x in NT. This is grain, kernel, or seed.

^CLIX “perhaps” = 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.
^CLX “wheat” = sitos. 15x in NT. This is used for any kind of grain that you can eat. It is usually wheat, but it can also be barley and other grains.
^CLXI “other” = loipos. From leipo (to leave behind, be lacking). This is the rest, remained, remnant, other, residue.
^CLXII “gives” = didomi. Related to “handed on” in v3. See note XII above.
^CLXIII “chosen” = 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.

^CLXIV “seed” = sperma. Related to “sow” in v36. From speiro (see note CLIII above). This is something sown so it could be seed or offspring and descendants. This is where the word “sperm” comes from.
^CLXV “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).
^CLXVI {untranslated} = sarx. Same as “flesh” in v39. See note CLXV above.

^CLXVII “one” = 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).
^CLXVIII {untranslated} = men. This is truly, indeed, even, in fact. Often, it is not translated, but used to emphasize affirmation.
^CLXIX “another” = allos. Same as “one” in v39. See note CLXVII above.
^CLXX {untranslated} = sarx. Same as “flesh” in v39. See note CLXV above.

^CLXXI “animals” = ktenos. 4x in NT. From ktaomai (to get, purchase, possess). This is an animal used for labor like a horse or a mule – for carrying loads or yoking to a vehicle. Specifically, it can refer to any domestic animal.
^CLXXII {untranslated} = sarx. Same as “flesh” in v39. See note CLXV above.
^CLXXIII “birds” = ptenos. 1x in NT. From peteinon (something with wings i.e. a bird); from petomai (to fly). This is something with wings – a bird.
^CLXXIV “fish” = ichthus. This means fish. It was also an early, secret Christian symbol – the “sign of the fish.” It was short for “Jesus Christ, Son of God, Savior” in Greek. See https://en.wikipedia.org/wiki/Ichthys

^CLXXV “heavenly” = epouranios. Related to {untranslated} in v6 & “then” in v14 & “company” in v33. 19x in NT. From epi (on, upon, what is fitting) + ouranos (air, sky, the atmosphere, heaven; the sky that is visible; the spiritual heaven where God dwells; implies happiness, power, and eternity); {perhaps from oros (mountain, hill); from airo (see note XXVIII above)}. This is heavenly, celestial, high, heavenly one, heavenly thins. It is the heavenly sphere in contrast to the earthly one, the place of spiritual activity. Figuratively, it can mean divine or spiritual. Properly, this describes that which is fitting from heaven’s perspective.
^CLXXVI “earthly” = epigeios. 7x in NT. From epi (on, upon, what is fitting) + ge (earth, land, soil, region, country, the inhabitants of an area). This is earthly or worldly. It can mark the earth in contrast to the sky or the earth in contrast to heaven. It can include all of physical life or describe the moral character of the world.
^CLXXVII {untranslated} = men. Same as {untranslated} in v39. See note CLXVIII above.

^CLXXVIII “glory” = doxa. From dokeo (to have an opinion, seem, appear, suppose; a personal judgment; to think); from dokos (opinion). 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.
^CLXXIX “one thing” = 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.
^CLXXX “another” = heteros. Same as “one thing” in v40. See note CLXXIX above.

^CLXXXI “one” = allos. Same as “one” in v39. See note CLXVII above.
^CLXXXII “sun” = helios. This is sun, which would imply light in general or the east.
^CLXXXIII “another” = allos. Same as “one” in v39. See note CLXVII above.
^CLXXXIV “moon” = selene. 9x in NT. From selas (bright flame). This is moon as bright.

^CLXXXV “another” = allos. Same as “one” in v39. See note CLXVII above.
^CLXXXVI “stars” = aster. Perhaps from stronnumi (to spread, furnish, strew). This is a star in a literal or figurative sense.
^CLXXXVII “differs” = diaphero. 13x in NT. From dia (through, because of, across, thoroughly) + phero (to bear, bring, lead, make known publicly; to carry in a literal or figurative sense). This is to carry through as in all the way to the end. It is differing or fully distinguishing – separating by comparison. Literally, it means transport – figuratively it can mean report or surpass.

^CLXXXVIII “dead” = nekros. Same as “dead” in v12. See note LI above.
^CLXXXIX “perishable” = phthora. Related to “ruins” in v33. 9x in NT. From phtheiro (see note CXXXVIII above). This is destruction, corruption, or something perishable. It can be spontaneous decay or corruption inflicted on another in a literal or figurative sense.
^CXC “imperishable” = aphtharsia. Related to “ruins” in v33 & “perishable” in v42. 8x in NT. From aphthartos (imperishable, undecaying, immortal, incorruptible); {from a (not, without) + phtheiro (see note CXXXVIII above)}. This is incorruptibility – not able to decay. So, it is used for immortality. Figuratively, it can also mean genuineness.
^CXCI “dishonor” = atimia. 7x in NT. From a (not, without) + time (value, price, honor; honor as it is perceived by another or willingly granted by another; mark or respect, price, precious value, esteem, dignity); {from tio (to honor, pay respect to, value)} OR from tino (to pay a penalty or fine). This is dishonor or disgrace, shame, reproach, or common use. It is something that as seen as having no value.

^CXCII “weakness” = 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.
^CXCIII “physical” = psuchikos. 6x in NT. From 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 natural, animal, sensitive, having the mind of the world. It relates to physical life and behavior. Pneumatikos is the highest of our natures and phusikos is the lowest of our natures (our animal side). Psuchikos is in between.
^CXCIV “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.

^CXCV “written” = grapho. Related to “scriptures” in v3. See note XVII above.
^CXCVI “man” = anthropos. Same as “people” in v19. See note LXXVI above.
^CXCVII “became” = ginomai. Same as “been” in v10. See note XLIV above.
^CXCVIII “living” = zao. Related to “life” in v19 & “made alive” in v22. See note LXXII above.
^CXCIX “being” = psuche. Related to “physical” in v44. See note CXCIII above.
^CC “life-giving” = zoopoieo. Same as “made alive” in v22. See note LXXXVI above.
^CCI “spirit” = pneuma. Related to “spiritual” in v44. See note CXCIV above.

^CCII “first” = proton. Related to “first importance” in v3. From protos (see note XIII above). This is firstly, before, in the beginning, formerly.
^CCIII “first” = protos. Same as “first importance” in v3. See note XIII above.
^CCIV “earth” = ge. Related to “earthly” in v40. See note CLXXVI above.
^CCV “dust” = choikos. 4x in NT. From chous (earth, dust, soil); {from cheo (to pour)} OR from choos (dust, soil, earth, loose dirt, rubbish); {from cheimon (winter, storm); from the same as cheimazo (be storm-tossed, exposed to the winter chill); from chasma (chasm, gap, gulf); from chasko (to yawn)}. This is earthy – something that is made of dust, transient, passing, or dirty.

^CCVI “second” = deuteros. Related to “twelve” in v5. From duo (see note XXIV above). This is second, twice, again. It is part of where “Deuteronomy” comes from, which means “second law” or “a repetition of the law.” See https://en.wiktionary.org/wiki/Deuteronomy
^CCVII “heaven” = ouranos. Related to {untranslated} in v6 & “then” in v14 & “company” in v33 & “heavenly” in v40. See note CLXXV above.
^CCVIII “of heaven” = epouranios. Same as “heavenly” in v40. See note CLXXV above.
^CCIX “of heaven” = epouranios. Same as “heavenly” in v40. See note CLXXV above.

^CCX “borne” = phoreo. Related to “differs” in v41. 6x in NT. From phero (see note CLXXXVII above). This is to wear or bear regularly or continually. It can refer to clothing or bearing a burden.
^CCXI “image” = eikon. Related to “in vain” in v2. From eiko (resemble, be like) OR perhaps related to eiko (see note XI above). This is a likeness such as an image, statue, or other representation. It implies a prototype that is being mirrored – a replication rather than a shadow. It can be an image in a figurative sense as well. This is where the word “icon” comes from.
^CCXII “of heaven” = epouranios. Same as “heavenly” in v40. See note CLXXV above.

^CCXIII “saying” = phemi. From phao (to shine). This is to declare, say, or use contrasts in speaking to shed light on one point of view.
^CCXIV “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).
^CCXV “cannot” = ou + dunamai. Dunamai is related to “power” in v24. See note XCIX above.
^CCXVI “inherit” = kleronomeo. 18x in NT. From kleronomos (heir); {from kleros (lot, portion, heritage; that share assigned to you; also a lot used to determine something by fate, chance, or divine will); {perhaps from klero (casting a lot) or from klao (to break in pieces as one breaks bread)} + the same as nomos (what is assigned – usage, law, custom, principle; used for the law in general or of God’s law; sometimes used to refer to the first five books of the Bible or the entire Old Testament; also used to refer to theology or the practice and tradition of interpreting and implementing the law of God); {from nemo (to parcel out, assign)}}. This is to acquire or get by inheriting.

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

^CCXX “die” = koimao. Same as “died.” in v6. See note XXIX above.
^CCXXI “be changed” = allasso. Related to “one” in v39. 6x in NT. From allos (see note CLXVII above). This is to change, transform, or exchange.
^CCXXII “moment” = atomos. 1x in NT. From a (not, without) + tomos (sharp or keener); {from temno (to cut with a as with a single slice)}. This is uncut or indivisible. It’s where the word “atom” comes from.
^CXXIII “twinkling” = rhipe. 1x in NT. From rhipto (to cast, toss fling, or disperse; a quick toss); perhaps related to rhapizo (to hit with a rod or to slap); from a derivation of rhabdos (staff, rod, cudgel; a staff that denotes power, royalty, or authority); from rhepo (to let fall, to rap). This is quick motion, a glance, a tinkling, a rush of a breeze, a moment.

^CCXXIV “eye” = ophthalmos. Related to “appeared” in v5 & “people” in v19. From optanomai (see note LXXVI above). This is eye or sight. It is used figuratively for the mind’s eye, a vision, or for envy.
^CCXXV “trumpet” = salpigx. 11x in NT. Perhaps from salpizo (to play a trumpet, to sound a trumpet blast literally or figuratively); perhaps from salos (tossing like the waves of the sea; agitation, vibration); perhaps from saino (wag the tail, flatter, beguile, move, shake; figuratively, to disturb); related to seio (to shake, vibrate; figuratively to agitate or show fear). This is a trumpet, bugle, or the sound that a trumpet makes.
^CCXXVI “trumpet will sound” = salpizo. Related to “trumpet” in v52. 12x in NT. See note CCXXV above.
^CCXXVII “dead” = nekros. Same as “dead” in v12. See note LI above.
^CCXXVIII “imperishable” = aphthartos. Related to “ruins” in v33 & “perishable” and “imperishable” in v42. 8x in NT. See note CXC above.

^CCXXIX “perishable” = phthartos. Related to “ruins” in v33 & “perishable” and “imperishable” in v42 & “imperishable” in v52. 6x in NT. From phtheiro (see note CXXXVIII above). This is perishable or corruptible – what disintegrates.
^CCXXX “put on” = enduo. From en (in, on, at, by, with, among) + duno (to sink into, set like the sun); {from duo (to go down, sink, or set)}. This is to put on as when one puts on clothes. It is the idea of sinking into one’s clothing.
^CCXXXI “imperishability” = aphtharsia. Same as “imperishable” in v42. See note CXC above.
^CCXXXII “mortal” = thnetos. Related to “died” in v3 & “death” in v21. 6x in NT– all in Romans and 1 + 2 Corinthians. From thnesko (see note XV above). This is moral – able to die.

^CCXXXIII “put on” = enduo. Same as “put on” in v53. See note CCXXX above.
^CCXXXIV “immortality” = athanasia. Related to “died” in v3 & “death” in v21 & “mortal” in v53. 3x in NT. From a (not, without) + thanatos (see note LXXXI above). This is immortality or imperishability.
^CCXXXV “perishable” = phthartos. Same as “perishable” in v53. See note CCXXIX above.
^CCXXXVI “puts on” = enduo. Same as “put on” in v53. See note CCXXX above.
^CCXXXVII “imperishability” = aphtharsia. Same as “imperishability” in v42. See note CCXXXI above.

^CCXXXVIII “puts on” = enduo. Same as “put on” in v53. See note CCXXX above.
^CCXXXIX “saying” = logos. Same as “message” in v2. See note IX above.
^CCXL “be fulfilled” = ginomai. Same as “been” in v10. See note XLIV above.
^CCXLI “death” = thanatos. Same as “death” in v21. See note LXXXI above.
^CCXLII “swallowed up” = katapino. Related to “drink” in v32. 7x in NT. From kata (down, against, throughout, among) + pino (see note CXXXII above). This is literally to drink down – to gulp something down whole, devour, destroy, consume, or overwhelm. It is to drink down in a literal or figurative sense.
^CCXLIII “victory” = nikos. 4x in NT. From nike (victory, conquest; figurative for what makes one successful). This is victory, triumph – especially a conquest.

^CCXLIV “death” = thanatos. Same as “death” in v21. See note LXXXI above.
^CCXLV “death” = thanatos. Same as “death” in v21. See note LXXXI above.
^CCXLVI “sting” = kentron. 5x in NT. From kenteo (to prick). This is a sting or sharp point. Figuratively, it could be poison or death.
^CCXLVII “death” = thanatos. Same as “death” in v21. See note LXXXI above.
^CCXLVIII “sin” = hamartia. Same as “sins” inv 3. See note XVI above.
^CCXLIX “sin” = hamartia. Same as “sins” inv 3. See note XVI above.
^CCL “law” = nomos. Related to “inherit” in v50. See note CCXVI above.

^CCLI “thanks” = charis. Same as “grace” in v10. See note XLIII above.
^CCLII “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.
^CCLIII “be” = ginomai. Same as “been” in v10. See note XLIV above.
^CCLIV “steadfast” = hedraios. 3x in NT. From hedra (seat) OR from hezomai (to sit). This is literally sitting securely. Figuratively, it is steadfast, morally firm, settled.

^CCLV “immovable” = ametakinetos. 1x in NT. From a (not, without) + metakineo (to remove, dislodge, move away); {from meta (with, among, after, beyond) + kineo (to move, excite, or provoke; to stir in a literal or figurative sense); {from kio (to go)}}. This is firm or immovable. It is something that does not move or change.
^CCLVI “always” = pantote. Related to “at one time” in v6 & “all” in v7. From pas (see note XXVI above) + tote (then, whether past or future); {from hote (when); from ho (the)}. This is literally every when. It is always, at all times.
^CCLVII “excelling” = perisseuo. Related to “harder” in v10. From perissos (see note XLVII above). 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.

^CCLVIII “work” = ergon. Related to “destroyed” in v24. See note XCV above.
^CCLIX “know” = eido. Related to “look” in v51. See note CCXVII above.
^CCLX “labor” = kopos. Related to “worked” in v10. 18x in NT. See note XLVI above.
^CCLXI “in vain” = kenos. Same as “vain” in v10. See note XLV above.