1 Corinthians 5

^I “actually” = 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.
^II “reported” = akouo. This is hear or listen, but it also means to understand by hearing. This is where the word “acoustics” comes from.
^III “sexual immorality” = porneia. From porneuo (to fornicate – used figuratively for practicing idolatry or doing immoral things); from porne (prostitute, whore); from pornos (fornicator or immoral person); perhaps from pernemi (to sell off or export); related to piprasko (to sell with travel involved; to sell into slavery; to be devoted to); from perao (to travel); from peran (over, beyond). This is sexual immorality or unchastity. It could include adultery or incest.
^IV “gentiles” = ethnos. Probably from etho (a custom or culture). This is people who are united by having similar customs or culture. Generally, it is used to refer to Gentiles. This is a tribe, race, nation, or Gentiles in general. This is where the term “ethnicity” comes from.

^V “man” = tis. This is something or someone.
^VI “living with” = echo. This is to have, hold, possess.
^VII “father’s” = pater. This is father in a literal or figurative sense. Could be elder, senior, ancestor, originator, or patriarch.
^VIII “wife” = gune. Perhaps 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 woman, wife, or bride. This is where the word “gynecologist” comes from.

^IX “are arrogant” = phusioo + eimi. Phusioo is 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. Eimi is to be, exist.
^X “rather” = mallon. This is rather, more than, or better.
^XI “mourned” = pentheo. 10x in NT. From penthos (mourning, sorrow, sadness, grief); perhaps from pascho (to be acted on for good or ill; often used for negative treatment; properly, feeling strong emotions – especially suffering; can also be the ability to feel suffering). This is used for grieving a death, but also figuratively for loss of hope or end of a relationship. This is embodied grief that is readily apparent. This is grief as a feeling or the act of grieving.

^XII “done” = prasso. This is to do or practice – something done on an on-going basis or by habit. It can also mean to accomplish, attend, or commit.
^XIII {untranslated} = ergon. From ergo (to work, accomplish, do). This is work, task, deed, labor, effort.
^XIV “removed” = airo. This is to lift up in a literal or figurative sense. So, it could mean to lift, carry, or raise. It could also imply lifting something in order to take it away or remove it. Figuratively, this can be used for raising the voice or level of suspense. It can mean sailing off as raising the anchor. It can also correspond to a Hebrew expression for atonement of sin (lift/remove sin).

^XV {untranslated} = men. This is truly, indeed, even, in fact. Often, it is not translated, but used to emphasize affirmation.
^XVI “absent” = apeimi. Related to “are arrogant” in v2. 7x in NT. From apo (from, away from) + eimi (see note IX above). This is being away or absent.
^XVII “body” = soma. Perhaps from sozo (to save, heal, rescue); from sos (safe, well, rescued). This is body or flesh. It can be body in a literal or figurative sense (as the body of Christ). This is where the word “somatic” comes from.
^XVIII “am present” = pareimi. Related to “are arrogant” in v2 & “absent” in v3. From para (from beside, by, in the presence of) + eimi (see note IX above). This is to be near, to be there, to come.
^XIX “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.

^XX “pronounced judgment” = krino. To judge, decide, think good, condemn, determine, pass judgment, stand trial, sue. This is judging whether it is done in court or in a private setting. Properly, it refers to mentally separating or distinguishing an issue – to come to a choice or decision, to judge positively or negatively in seeking what is right or wrong, who is innocent or guilty. It can imply trying, condemning, punishing, or avenging.
^XXI “name” = onoma. May be from ginosko (know, recognize, learn from firsthand experience). This is a name, authority, cause, character, fame, reputation. The name was thought to include something of the essence of the person so it was not thought to be separate from the person.
^XXII “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.
^XXIII “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.

^XXIV “man” = houtos. This is “this one.’
^XXV “done” = katergazomai. Related to {untranslated} in v2. From kata (down, against, throughout, among, daily) + ergazomai (to work, labor); {from ergon (see note XIII above)}. This is working something until it is completed, working fully, accomplishing, producing, achieving, performing.
^XXVI “assembled” = sunago. From sun (with, together with, closely associated) + ago (to lead, bring, carry, guide, go, drive). This is to lead together and so to assemble, bring together, welcome with hospitality, or entertain. In the sense of assembly, this is the root of the word “synagogue.”
^XXVII “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.

^XXVIII “this man” = toioutos. Literally, like this, this sort.
^XXIX “hand…over” = 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.
^XXX “Satan” = Satanas. From Hebrew satan (adversary, Satan); from satan (to be an adversary, attack, accuse, resist). This is Satan, the adversary, or an adversary.
^XXXI “destruction” = olethros. 4x in NT. From ollumi (to destroy). This is ruination, destruction, doom. It can also mean death, punishment, or undoing.
^XXXII “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).

^XXXIII “saved” = sozo. Related to “body” in v3. See note XVII above.
^XXXIV “day” = hemera. Perhaps from hemai (to sit). This is day, time, or daybreak.
^XXXV “boasting” = kauchema. 11x in NT. From kauchaomai (literally holding one’s head high – to boast proudly or to glory, joy, exult, rejoice; can be boasting in a positive or negative sense); perhaps from auchen (neck) OR from aucheo (to boast) + euchomai (to wish, request, pray to God). This is the reason for boasting or the boast itself. It could be confidence or reason for pride/glorying. It looks at the result of the boast.
^XXXVI “good thing” = kalos. This is good, noble, beautiful, correct, or worthy. This is external signs of goodness like beauty, demonstrations of honorable character, showing moral virtues. A different word, agathos, speaks of intrinsic good.

^XXXVII “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.
^XXXVIII “little” = mikros. This is small in reference to a size or the number of something, least or less. Figuratively, it can refer to little dignity.
^XXXIX “yeast” = zume. 13x in NT. Perhaps from zeo (to boil, be hot, ferment, bubble, boil, or glow; used figuratively for being fervent or earnest). This is yeast in a literal or figurative sense – an influence that grows, but is not easily detected.
^XL “leavens” = zumoo. Related to “yeast” in v6. 4x in NT. From zume (see note XXXIX above). This is to leaven or ferment.

^XLI “all of” = holos. Related to “actually” in v1. See note I above.
^XLII “dough” = phurama. 5x in NT. From phurao (to mis). This is something mixed together like bread dough or a lump of clay.
^XLIII “clean out” = ekkathairo. 2x in NT. From ek (from, from out of) + 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 to cleanse thoroughly.
^XLIV “old” = palaios. 19x in NT. From palai (former, of old); probably from palin (back, again, further). This is old, ancient, or worn out.

^XLV “be” = eimi. Same as “are arrogant” in v2. See note IX above.
^XLVI “new” = neos. This is young, new, fresh, or youthful. This is brand new as opposed to novel (which is kainos in Greek).
^XLVII “batch of dough” = phurama. Same as “dough” in v6. See note XLII above.
^XLVIII “unleavened” = azumos. Related to “yeast” and “leavens” in v6. 9x in NT. From a (not, without) + zume (see note XXXIX above). This is unleavened – can refer specifically to the Passover meal. Figuratively, it is sincere or not corrupted.

^XLIX “paschal lamb” = pascha. From Aramaic corresponding to Hebrew pesach (Passover or the offering for Passover); from pasach (to stop, pass over, skit over, to spare). This is Passover – used for the feast, the lamb of sacrifice, the day, and the festival itself. This is where the term “paschal” comes from as in the “paschal lamb.”
^L “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.
^LI “sacrificed” = thuo. 14x in NT. This is to rush along, breathe violently. It can also mean to offer sacrifice, specifically by fire (in reference to the blowing smoke).
^LII “celebrate the festival” = heortazo. 1x in NT. From heorte (holiday, feast). This is to celebrate a festival or keep a feast.
^LIII “malice” = 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.

^LIV “evil” = porneia. 7x in NT. From porneuo (to fornicate – used figuratively for practicing idolatry or doing immoral things); from porne (prostitute, whore); from pornos (fornicator or immoral person); perhaps from pernemi (to sell off or export); related to piprasko (to sell with travel involved; to sell into slavery; to be devoted to); from perao (to travel); from peran (over, beyond). This is sexual immorality or unchastity. It could include adultery or incest.
^LV “sincerity” = eilikrineia. Related to “pronounced judgment” in v3. 3x in NT. From eilikrines (unmixed, pure; something that is seen in the sunlight or full light and judged positively; also, full light that brings insight or discernment); {perhaps from heile (ray of the sun) + krino (see note XX above)}. This is something seen clearly in the sun’s light. So, it is clearness, purity, or sincerity – referring to inner motives that are pure.
^LVI “truth” = aletheia. From alethes (true, unconcealed; true because it is in concert with fact and reality – attested; literally, what cannot be hidden; truth stands up to test and scrutiny and is undeniable, authentic). {from a (not, without) + lanthano (unnoticed, concealed)}. Truth is literally that which is not or cannot be concealed. This word covers more than the sense of true versus false. It spoke of truth as that which corresponds to reality – reality as opposed to illusion. Thus, it includes, sincerity, straightforwardness, and reality itself.

^LVII “wrote” = grapho. This is to write or describe. It is where the word “graphic” comes from.
^LVIII “letter” = epistole. From epistello (to write, communicate through letter); {from epi (on, upon, against, what is fitting) + stello (to send, set, arrange, prepare, gather up)}. This is an epistle, letter, or other written message. This is where the word “epistle” comes from.
^LIX “associate with” = sunanamignumi. 3x in NT. From sun (with, together with) + ana (up, again, back, among, anew) + mignumi (mix, mingle). This is to mix together, associate, be close to.
^LX “sexually immoral persons” = pornos. Related to “sexual immorality” in v1. 10x in NT. See note III above.

^LXI “at all” = pantos. 9x in NT. From pas (all, every, every kind of). This is entirely, all, altogether, undoubtedly.
^LXII “sexually immoral” = pornos. Same as “sexually immoral persons” in v9. See note LX above.
^LXIII “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.

^LXIV “greedy” = pleonektes. Related to “living with” in v1. 4x in NT – 3x in 1 Corinthians & 1x in Ephesians. From polus (much, many, abundant) + echo (see note VI above) OR from pleion (many, more, great, having a greater value, more excellent); {from polus (see above)} + echo (see note VI above). This is greedy, one who defrauds, one who violates someone else’s rights.
^LXV “swindlers” = harpax. Related to “removed” in v2. 5x in NT. From harpazo (to seize by force, snatch away); from haireo (to choose, take); probably related to airo (see note XIV above). This is seizing suddenly, ravenous, ferocious, a thief, swindler.
^LXVI “idolaters” = eidololatres. Related to “know” in v6. 7x in NT – 4x in 1 Corinthians & 1x in Ephesians & 2x in Revelation. From eidolon (image, idol, worship or an idol); {from eidos (form, shape, sight, appearance); from eido (see note XXXVII above)} + latreuo (giving good, technical service because qualified or equipped to do so; to serve, minister, worship, or give homage); {from latris (a hired servant; someone who is qualified to perform a technical task)}. This is someone who serves or worships an idol in a literal or figurative sense.

^LXVII “then” = ara. Related to “removed” in v2 & “swindlers” in v10. Perhaps similar to aro (to join) OR from airo (see note XIV above). This is therefore, perhaps, so, truly.
^LXVIII “need” = opheilo. Perhaps from the base of ophelos (advantage, gain, profit); from ophello (heaped together, accumulate, increase). This is to be indebted morally or legally – having an obligation one must meet. This term came from the legal world, but was then adopted in reference to morality. In the New Testament it is used for humanity’s ethical responsibility.
^LXIX “go” = exerchomai. From ek (from, from out of) + erchomai (to come, go). This is to go out, depart, escape, proceed from, spread news abroad.

^LXX “bears the name” = onomazo. Related to “name” in v4. 10x in NT. From onoma (see note XXI above). This is to name – either to name someone or call out their name. More broadly, it can mean to mention or utter.
^LXXI “brother” = 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.
^LXXII “reviler” = loidoros. 2x in NT – 1x in 1 Corinthians 5 & 1x in 1 Corinthians 6. Perhaps from loidos (mischief). This is abusive, reviler. It entails insults designed to harm someone else’s reputation.

^LXXIII “drunkard” = methusos. 2x in NT– 1x in 1 Corinthians 5 & 1x in 1 Corinthians 6. From methuo (to drink freely, be drunk; it can specifically refer to wine); from methu (wine) OR akin to methe (drunkenness, an intoxicant). This is drunk or someone who is generally drunk.
^LXXIV “eat” = sunesthio. 5x in NT. From sun (with, together with) + esthio (to eat or figuratively to devour or consume like rust); {akin to edo (to eat)}. This is to eat with.
^LXXV “judging” = krino. Same as “pronounced judgment” in v3. See note XX above.

^LXXVI “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
^LXXVII “drive out” = exairo. Related to “removed” in v2 & “robbers” and “then” in v10. 1x in NT. From ek (from, from out of) + airo (see note XIV above). This is to lift up, remove, drive out.
^LXXVIII “wicked person” = poneros. From poneo (to toil); related to ponos (pain, trouble, labor, distress, suffering; toil, which implies anguish); from the base of penes (a laborer, poor person, starving or indigent person; someone who works for their living); from pernomai (working for a living; laborer, poor person; to work for daily bread); from peno (to toil to survive day by day). This is bad, evil, wicked, malicious, grievous, or toilsome. Properly, it is something that bears pain – it emphasizes the miseries and pains that come with evil. By contrast, the Greek kakos refers to evil as part of someone’s core character. Also contrasting the Greek sapros, which deals with falling away from a previously embodied virtue. This word can mean ill, diseased, morally culpable, derelict, vicious, malicious, or guilt. It can also refer to the devil or sinners.