1 Corinthians 4

^I {untranslated} = 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.
^II “think” = logizomai. From logos (word, statement, speech, analogy; here, word as an account or accounting; can also be a word that carries an idea or expresses a thought, a saying; a person with a message or reasoning laid out in words; by implication, a topic, line of reasoning, or a motive; can be used for a divine utterance or as Word – Christ); from lego (to speak, tell, mention). This is this is to compute or reckon up, to count; figuratively, it is coming to a conclusion or decision using logic; taking an inventory in a literal or figurative sense.
^III “servants” = huperetes. From huper (by, under, under the authority of another) + eresso (to row). Originally, this was a rower or someone who worked the oars on the lower deck of a boat. It is used figuratively of someone under the authority of another who follows their commands. So this could be servant, attendant, or office. It could also be someone who is a minister of the Gospel.
^IV “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.

^V “steward” = oikonomos. 10x in NT. From oiokos (house – the building, the household, the family, descendants; the temple) + nemo (to manage) OR from oikos (see above) + the base of 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 a steward, manager, or guardian. It refers to someone whose job it is to oversee a house. It can also be a treasurer or other fiscal agent. Figuratively, this can mean someone who preaches the good news.
^VI “God’s” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
^VII “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.”

^VIII “moreover” = loipon. 13x in NT. From loipos (the rest, remained, remnant, other, residue); from leipo (to leave behind, be lacking). This is what remains, from now on, finally.
^IX “required” = 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.
^X “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.
^XI “trustworthy” = 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.

^XII “is” = eimi. This is to be, exist.
^XIII “very small thing” = 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.
^XIV “judged” = 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). 16x in NT. This is to scrutinize, examine, investigate, judge, or discern. Properly, it refers to very thorough investigation or careful study. It was used to talk about investigating crimes in the ancient world. It can also be used to talk about interrogation that uses torture.

^XV “human” = anthropinos. Related to {untranslated} in v1. 7x in NT. From anthropos (see note I above). This is human, in human terms, belonging to humans. It is used to contrast human and vine things.
^XVI “court” = hemera. Perhaps from hemai (to sit). This is day, time, or daybreak.
^XVII “aware” = suneidon. 4x in NT. From sun (with, together with) + eidon (shape, appearance, kind; something observable; form in a literal or figurative sense); from eido (to know, remember, perceive – to see and so understand)}. This is to see together and so know, realize, consider, be conscious of. It is a through understanding or awareness of something.
^XVIII “acquitted” = dikaioo. From dikaios (correct, righteous – implies innocent; this is that which conforms to God’s notion of justice, uprightness); 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 to be righteous, plead the cause of, justify, acquit. Properly, it is being approved, particularly carrying the weight of a legal judgment. It is upright, render just, or innocent.

^XIX “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.
^XX “pronounce judgment” = krino. Related to “judged” in v3. See note XIV above.
^XXI “time” = kairos. This is season, opportunity, occasion. The word chronos is used for chronological time. Kairos is used for spiritually significant time – the right time or appointed time.
^XXII “comes” = erchomai. This is to come or go.

^XXIII “bring to light” = photizo. 11x 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 (to shine or make visible, especially with rays of light)} This is to shine or give light, illumine or reveal. Properly, it is to enlighten in a literal or figurative sense. It can mean to brighten up or to make one see.
^XXIV “things now hidden” = 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.”
^XXV “darkness” = skotos. Perhaps from the base of skia (shadow, thick darkness, outline; figurative for a spiritual situation that is good or bad). This is darkness literal or figurative – as moral or spiritual darkness, sin and what comes from it. This can also mean obscurity.

^XXVI “disclose” = phaneroo. Related to “bring to light” in v5. From phaneros (visible, apparent, clear, shining); from phos (see note XXIII above). This is to make visible or clear, to make known. Properly, it is to illumine and so to make apparent or bring into open view.
^XXVII “purposes” = boule. 12x in NT. From boulomai (to wish, desire, intend; to plan with great determination). This is counsel, plan, purpose, decision. It refers to wisdom that comes from deliberation.
^XXVIII “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.

^XXIX “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.
^XXX “receive” = 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.
^XXXI “commendation” = epainos. 11x in NT. From epi (on, upon, to, what is fitting) + ainos (praise, saying, story, proverb). This is fitting praise, fame, approval. It is recognizing something or someone that is deserving of praise.

^XXXII “applied” = metaschematizo. 5x in NT. From meta (with, among, after, beyond) + schematizo (to give something a specific shape or form) OR from meta (see above) + schema (figure, appearance, form – outer shape; figuratively, can be external condition); {from echo (to have, hold, possess)}. This is to transfigure, transform, or otherwise change appearance or even outward manner.
^XXXIII “Apollos” = Apollos. 10x in NT. Probably from Apollonios (belonging to Apollo); from the same as apollonia (Apollonia, a Macedonian city); from Apollon (the Greek god Apollo, who was god of “light, music, medicine, poetry, prophecy, dance, manly beauty”); possibly from Pre-Greek (to drive away) OR from Greek apollumi (to destroy) OR apolouon (washing) OR apoluon (delivering) OR haploun (simple) OR aeiballon (always shooting) OR a (not) + polus (parts). This is Apollos. See https://en.wiktionary.org/wiki/Apollo
^XXXIV “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.

^XXXV “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).
^XXXVI “written” = grapho. This is to write or describe. It is where the word “graphic” comes from.
^XXXVII “none” = me + heis. Literally, “not one.” Heis is one, a person, only, some.
^XXXVIII “be puffed up” = phusioo. 7x in NT. From phusa (air bellows) OR from phusia (inner nature, origin, birth, underlying make up, growth through natural processes like germination or progeny); from phuo (to produce, spring up, grow, germinate; perhaps originally meaning puff or blow). This is to puff up or inflate by blowing something up. Figuratively, it can mean swelled like an arrogant person with a large ego or someone who is proud/haughty.

^XXXIX “one” = heis. Same as “none” in v6. See note XXXVII above.
^XL “another” = 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.
^XLI “sees…different” = diakrino. Related to “judged” in v3 & “pronounce judgment” in v5. 19x in NT. From dia (through, across to the other side, thoroughly) + krino (see note XIV above). This is to judge, separate, contend, investigate, thoroughly judge.
^XLII “have” = echo. Related to “applied” in v6. See note XXXII above.
^XLIII “receive” = 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.

^XLIV “received” = lambano. Same as “receive” in v7. See note XLIII above.
^XLV “boast” = kauchaomai. Perhaps from auxen (neck). This is literally holding one’s head high – to boast proudly or to glory, joy, exult, rejoice. It can be boasting in a positive or negative sense.
^XLVI “receive” = lambano. Same as “receive” in v7. See note XLIII above.
^XLVII “have all you want” = korennumi + eimi. Korennumi is 2x in NT. From koros (an excessive quantity of something, satiety). This is to satisfy, fill, cram, glut. Eimi is the same as “is” in v3. See note XII above.
^XLVIII “become rich” = plouteo. 12x in NT. From ploutizo (to enrich, cause abundance, bring fullness); from ploutos (abundance, wealth, or riches; money, possessions, spiritual abundance, or a valuable bestowment); from polus (much, many, abundant) OR pleo (to sail, voyage); {probably from pluno (to plunge – so to wash); from pluo (to flow)} OR pletho (to fill, accomplish, supply; to fill to maximum capacity). This is to be rich or abound in. It is to be or get wealth in a literal or figurative sense.

^XLIX “apart from” = choris. From chora (space, land, region, fields, open area); from chasma (gap, gulf, chasm, open space); from chasko (to gape, yawn). This is apart from, separate from.
^L “become kings” = basileuo. From basileus (king, emperor, sovereign); probably from basis (step, hence foot; a pace); from baino (to walk, to go). This is to reign as king, to rule in a literal or figurative sense.
^LI “if only” = ophelon. 4x in NT. From opheilo (to be indebted morally or legally – having an obligation one must meet; perhaps from the legal world, but then adopted in reference to morality; used to refer to humanity’s ethical responsibility); probably from ophelos (advantage, gain, profit); from ophello (heaped together, accumulate, increase). This is would that, indeed. It is a statement about something that one wants but doesn’t believe they can get.
^LII {untranslated} = ge. 16x in NT. This is a particle of emphasis – indeed, besides, doubtless, yet, at least.
^LIII “be kings with” = sumbasileuo. Related to “become kings” in v8. 2x in NT. From sun (with, together with) + basileuo (see note L above). This is to reign with, be a co-regent.

^LIV “think” = 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.”
^LV “exhibited” = apodeiknumi. 4x in NT. From apo (from, away from) + deiknumi (to show, point out, exhibit; figurative for teach, demonstrate, make known). This is to demonstrate or show with proof. It is showing that something is what it claims.
^LVI “apostles” = apostolos. 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 (to stand, place, set up, establish, stand firm)}}. 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.

^LVII “last” = eschatos. Related to “applied” in v6 & “have” in v7. Related to eschaton (end, last); perhaps from echo (see note XXXII 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.”
^LVIII “sentenced to death” = epithanatios. 1x in NT. From epi (on, upon, what is fitting) + thanatos (death, whether literal or spiritual; also something fatal); {from thnesko (to die, be dead)}. This is about to die, sentenced to death, or doomed.
^LIX “become” = ginomai. Same as “receive” in v5. See note XXX above.
^LX “spectacle” = theatron. 3x in NT. From theaomai (to behold, look upon, see, contemplate, visit); from thaomai (to gaze at a spectacle; to look at or contemplate as a spectator; to interpret something in efforts to grasp its significance); from theoros (a spectator or envoy). This is a theater or spectacle. It is where the word “theater” comes from.

^LXI “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.
^LXII “angels” = aggelos. Probably from ago (to lead, bring, carry, guide) + agele (flock, herd, drove); {also from ago (see above)}. This is angel or messenger. Properly, it is one sent with news or to perform a specific task. This messenger can be human or an angel from heaven. More commonly, it is used for angels in the New Testament.
^LXIII “humans” = anthropos. Same as {untranslated} in v1. See note I above.

^LXIV “fools” = moros. 12x in NT. This is foolish, dull, stupid. It is something lacking an edge so figuratively it refers to someone who has a loose grasp of reality or whose understanding is dull. It is someone who acts as though they have no brain.
^LXV “sensible” = phronimos. 14x in NT. From phroneo (to think, judge, use one’s mind, have an opinion, shape one’s opinion through action); from phren (diaphragm, heart, intellect, understanding; figurative for personal opinion or inner mindset; thought regulating action; sympathy, feelings, cognition); perhaps from phrao (to rein in or curb). This is wise in a practical sense, prudent, or sensible. It is savvy, rooted in our own point of view, thoughtful. It can also mean conceited.
^LXVI “weak” = asthenes. From a (not) + sthenes (strong, vigor); {from the base of sthenoo (to strengthen so that one can be mobile); from sthenos (strength)}. This is without strength so weak, sick, helpless, frail, feeble. It can also be unimpressive or impotent. It can be used for physical or moral weakness.

^LXVII “strong” = ischuros. From ischuo (to be strong, healthy and vigorous, able, have power, prevail; strength that engages a resisting force); from ischus (strength, might, power, force, ability; power that engages immediate resistance). This is strong – first of physical strength. Later, also used figuratively for forcible, powerful, mighty, vehement, or sure.
^LXVIII “honored” = endoxos. Related to “think” in v9. 4x in NT. From en (in, on, at, by, with) + doxa (glory, opinion, praise, honor, renown; particularly used as a quality of God or manifestation of God – splendor); {from dokeo (see note LIV above)}. This is literally in glory so it conveys a lofty status – honor, dignity. It can also be something splendid or noble.
^LXIX “dishonored” = atimos. 4x in NT. From a (not, without) + time (worth or something’s perceived value; literally, price, but figuratively, the honor or value one sees in someone or something else; also esteem or dignity; also precious or valuables); {from tino (to pay, be punished, pay a penalty or fine because of a crime); from tio (to pay respect, value)}. This is without honor, despised, not valued, not recognized.

^LXX “present” = arti. Perhaps from airo (raise, take up, lift, remove). This is now, the present, from now.
^LXXI “hour” = hora. This is a set time or period, an hour, instant, or season. This is where the word “hour” comes from.
^LXXII “are hungry” = peinao. From peina (hunger); related to penomai (working for a living; laborer, poor person; to work for daily bread); from peno (to toil to survive day by day). This is to hunger, be needy, or desire earnestly. It can be being famished in a definitive sense or in comparison to someone or something else. Figuratively, this means to crave.
^LXXIII “thirsty” = dipsao. 16x in NT. From dipsa (thirst); from dipsos (thirst). This is thirst in a literal or figurative sense. Can also mean keenly desire.

^LXXIV “are naked” = gumniteuo. 1x in NT. From gumnos (naked; generally, not completely clothed i.e. only wearing the undergarment and not the complete attire for going out; rarely, completely naked; naked in a literal or figurative sense – open, bare, ill-clad). This is not clothed or poorly clothed. It can be one who usually only wears underclothes or is naked.
^LXXV “beaten” = kolaphizo. 5x in NT. From kolaphos (to hit with a fist); from the base of kolazo (to punish, particularly to punish slaves so that they are restricted or chastised); from kolos (docked). This is to punch – literally to hit with knuckles. It can also more generally mean violent mistreatment.
^LXXVI “homeless” = astateo. Related to “apostles” in v9. 1x in NT. From a (not, without) + histemi (see note LVI above). This is literally not settled. So, it can refer to someone who wanders from place to place, is a vagabond, or is homeless.

^LXXVII “grow weary” = 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.
^LXXVIII “work” = ergazomai. From ergon (work, task, action, employment). This is to work, labor, perform, toil.
^LXXIX “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).
^LXXX “hands” = cheir. Perhaps from cheimon (winter, storm – winter as the rainy season); related to the base of chasma (chasm, gap, gulf); from chasko (to yawn). This is the hand in a literal sense. Figuratively, the hand is the means a person uses to accomplish things so it can also mean power, means, or instrument.

^LXXXI “reviled” = loidoreo. 4x in NT. From loidoros (abusive, reproach, reviler; harming someone else’s reputation with abusive words); perhaps from loidos (mischief). This is to abuse or revile – insulting someone to their face in a demoralizing or humiliating way.
^LXXXII “bless” = eulogeo. Related to “think” in v1. From eu (good, well, well done, rightly) + logos (see note II 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.
^LXXXIII “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.
^LXXXIV “endure” = anecho. Related to “applied” in v6 & “have” in v7 & “last” in v9. 15x in NT. From ana (up, again, back, among, anew) + echo (see note XXXII above). This is to endure, bear with, tolerate, persist, put up with.

^LXXXV “slandered” = dusphemia. Related to “bring to light” and “disclose” in v5. 2x in NT. From dus (un- or mis-) + pheme (saying, news, rumor, fame) {from phemi (to say, declare, speak comparatively through contrasts, bring to light); from phao (see note XXIII above)}. This is ill-repute, defamation, or the contents of a bad omen.
^LXXXVI “speak kindly” = parakaleo. From para (beside, by, in the presence of) + kaleo (to call by name, invite, to name, bid, summon, call aloud) {related to keleuo (to command, order, direct); from kelomai (to urge on)}. This is to call to, summon, invite, request, or beg. It can also be exhort or admonish. Also, this can be encourage, comfort, or console. This word has legal overtones and is used of one’s advocate in a courtroom. It is the root of the name of the Holy Spirit “paraclete” is our advocate and comforter.
^LXXXVII “rubbish” = perikatharma. 1x in NT. From peri (about, concerning, all around, encompassing) + kathairo (to cleanse or purify by purging out unwanted elements); {from katharos (clean, clear, pure, unstained; clean in a literal, ritual, or spiritual sense; so, also guiltless, innocent or upright; something that is pure because it has been separated from the negative substance or aspect; spiritually clean because of God’s act of purifying)}. This is rubbish, filth, leftovers, something outcast.

^LXXXVIII “dregs” = peripsema. 1x in NT. From peri (about, concerning, all around, encompassing) + psao (to wipe away, rub). This is scrapings, dirt, scum, scrapings.
^LXXXIX “all things” = pas. This is all or every.
^XC “this very day” = arti. Same as “present” in v11. See note LXX above.
^XCI “make…ashamed” = entrepo. 9x in NT. From en (in, on, at, by, with) + trepo (to turn; may imply turn with change). This is to turn. It could be to turn to pay rapt attention to, to turn in shame, recoil, or to turn to in respect.

^XCII “admonish” = noutheteo. 8x in NT. 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 (to know, recognize, realize, perceive, learn; gaining knowledge through personal experience)} + 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 to warn, admonish, teach. Literally, it is to set one’s mind on something – specifically in giving someone a warning using logic. It can also be a gentle reproof.
^XCIII “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.
^XCIV “children” = teknon. From tikto (to beget, bring forth, produce). This is a child, descendant, or inhabitant.

^XCV “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.
^XCVI “guardians” = paidagogos. Related to “angels” in v9. 3x in NT. From pais (child, youth, servant, slave); {perhaps from paio (to strike or sting)} + ago (see note LXII above). This is someone who trains boys, a tutor or guardian. It was a slave who raised, taught, and disciplined children. Figuratively, it could be any tutor. It is where the word “pedagogue” comes from.
^XCVII “many” = polus. Related to “become rich” in v8. See note XLVIII above.
^XCVIII “fathers” = pater. This is father in a literal or figurative sense. Could be elder, senior, ancestor, originator, or patriarch.

^XCIX “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.
^C “fathered” = gennao. Related to “receive” in v5. From genna (descent, birth); from genos (family, offspring, kin – in a literal or figurative sense); from ginomai (see note XXX above). This is to beget, give birth to, or bring forth. Properly, it refers to procreation by the father, but was used of the mother by extension. Figuratively, this can mean to regenerate.
^CI “gospel” = euaggelion. Related to “bless” in v12 & to “angels” in v9 & “guardians” in v15. From eu (see note LXXXII above) + aggelos (see note LXII above). This is literally “the good news,” used for the gospel. This is also where “evangelism” comes from.

^CII “appeal” = parakaleo. Same as “speak kindly” in v13. See note LXXXVI above.
^CIII “be” = ginomai. Same as “receive” in v5. See note XXX above.
^CIV “imitators” = mimetes. 6x in NT. From mimeomai (to emulate, follow, or imitate); from mimos (a mimic). This is a follower or imitator. It is imitation in a positive sense due to admiration of a good example. This is where “mime” and “mimetic” come from.
^CV “sent” = pempo. This is to send, put forth, or dispatch. This often refers to a temporary errand. It is sending someone with a focus on the place they departed from. By contrast, another Greek word, hiemi, emphasizes the destination and yet another word, stello, focuses on the motion that goes with the sending.
^CVI “Timothy” = Timoutheou. Related to “in disrepute” in v10 & to “God’s” in v1. From time (see note LXIX above) + Theos (see note VI above). This is Timothy, literally “dear to God.”

^CVII “remind” = anamimnesko. 6x in NT. From ana (up, again, among, anew) + mimnesko (to remind or remember; memory through an active, intentional process or being mindful; not incidentally or accidentally remembering); {from mnaomai (to remember; by implication give reward or consequence); perhaps from meno (to stay, abide, wait, endure)}. This is to remind, admonish; to follow the path of memory.
^CVIII “ways” = hodos. This is way, road, path, or journey. It can imply progress along a route.
^CIX “teach” = didasko. From dao (learn). This is to teach, direct, instruct, or impart knowledge. In the New Testament, this is almost always used for teaching scripture.
^CX “everywhere” = pantachou. Related to “all things” in v13. 8x in NT. Perhaps from pas (see note LXXXIX above). This is everywhere or universally.

^CXI “every” = pas. Same as “all things” in v13. See note LXXXIX above.
^CXII “church” = ekklesia. Related to “speak kindly” in v13. From ek (from, out from) + kaleo (see note LXXXVI above). This is properly a calling out or an assembly. It was used to refer to a church.
^CXIII “become arrogant” = phusioo. Same as “be puffed up” in v6. See note XXXVIII above.
^CXIV “soon” = tacheos. 10x in NT. From tachus (quickly, promptly; without unreasonable delay). This is quickly, at once, soon, suddenly.
^CXV “wills” = 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.

^CXVI “find out” = ginosko. Related to “admonish” in v14. See note XCII above.
^CXVII “talk” = logos. Related to “think” in v1 & “bless” in v12. See note II above.
^CXVIII “arrogant people” = phusioo. Same as “be puffed up” in v6. See note XXXVIII above.
^CXIX “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.
^CXX “kingdom” = basileia. Related to “become kings” and “be kings with” in v8. From basileus (see note L above). This is kingdom, rule, authority, sovereignty, royalty, a realm.
^CXXI “prefer” = thelo. Same as “wills” in v19. See note CXV above.

^CXXII “stick” = rhabdos. 12x in NT. Perhaps from the base of rhapizo (to hit with a rod or to slap); from rhepo (to let fall, to rap). This is staff, rod, cudgel. It is a staff that signifies power, royalty, or authority.
^CXXIII “love” = agape. Related to “beloved” in v14. See note XCIII above.
^CXXIV “spirit” = pneuma. From pneo (to blow, breathe, breathe hard). This is wind, breath, or ghost. A breeze or a blast or air, a breath. Figuratively used for a spirit, the human soul or part of us that is rational. It is also used supernaturally for angels, demons, God, and the Holy Spirit. This is where pneumonia comes from.
^CXXV “gentleness” = prautes. 12x in NT. From praus (gentle, meek, which implies humility); related to praios (meek, gentle, kind); related to praotes (mildness kindness, meekness; being temperate – gentle, but strong; implies humility). This is gentleness, mildness, meekness, or humility. It is strength mixed with gentleness.