1 Corinthians 6

^I “grievance” = pragma. 11x in NT. From prasso (to do, practice, or accomplish; something that is done actively, repeatedly, or habitually). This is a matter, thing, action, or case. It is the ongoing habits required to get something done practically. So, it is day to day matters. This is the root of the word “pragmatism.”
^II “dare” = tolmao. 16x in NT. From tolma (boldness); perhaps from telos (an end, aim, purpose, completion, end goal, consummation, tax); from tello (to start out with a definite goal in mind). This is to show courage to take a risk, to venture decisively, to put it on the line for something that matters.
^III “take it to court” = 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.

^IV “unrighteous” = adikos. 12x in NT. From a (not, without) + 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 unjust, wicked, or treacherous. It can mean one who goes against God’s law or it can be used specially to refer to a Gentile.
^V “saints” = hagios. From hagnos (holy, sacred, pure ethically, ritually, or ceremonially; prepared for worship, chaste, unadulterated, pure to the core; undefiled by sin; figurative for innocent, modest, perfect). God is totally different from humanity and thus set apart. That which is consecrated to worship God (elements of worship) or to serve God (as the saints) are holy because they are now set apart for God’s purposes. Holy because important to God. This is sacred physically, pure. It can be morally blameless or ceremonially consecrated.
^VI “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.
^VII “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.

^VIII “incompetent” = anaxios. 1x in NT. From a (not, without) + axios (worth, worthy, deserving, corresponding; properly, refers to weight – something that matches the worth or value – a due reward); from ago (to lead, bring, carry, guide, go). This is something that has gone through testing and not passed the test. So, it is unworthy or inadequate. Put another way, it is something or someone that does not rise to the occasion. It is something that does not match what it claims to be in terms of value.
^IX “trivial” = 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.
^X “cases” = kriterion. Related to “take it to court” in v1. 3x in NT. From krites (judge, ruler); from krino (see note III above). This is a legal case, cause, criterion for judging. It can also imply a court of law or the judgment seat. This is the root of the word “criteria.”

^XI “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.
^XII “to say nothing of” = meti ge. More literally “how much more.”
^XIII “ordinary matters” = biotikos. 3x in NT. From bioo (to live, how one spends their life); from bios (life, livelihood, goods, wealth). This is worldly or whatever matters relate to physical, day to day life.
^XIV {untranslated} = men. This is truly, indeed, even, in fact. Often, it is not translated, but used to emphasize affirmation.
^XV “judges” = kriterion. Same as “cases” in v2. See note X above.

^XVI “no standing” = exoutheneo. 11x in NT. From ek (from, from out of) + oudeis (nso one, none, nothing; ruling out absolutely); {from oude (and not, neither, not even) {from ou (not, no) + de (but, and, now, indeed)} + heis (one, first, alone)}. Properly, this is casting someone or something out as nothing, consider someone or something nothing – of no account. This would be to treat someone with utter contempt or to ignore them.
^XVII “church” = ekklesia. From ek (out from) + kaleo (to call by name, invite, to name, bid, summon, call aloud). This is church – literally a calling out i.e. an assembly or congregation.
^XVIII “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.
^XIX “wise” = sophos. Related to saphes (clear). This is wise, clever, skilled, learned, cultivated. This is wisdom as expressed through a practical skill or ability as opposed to thoughtfulness, or intelligence.

^XX “to” = dunamai. This is to be able, or something that is possible. It can also be empowered or being powerful. The Greek word for “miracle” (dunamis) comes from this root.
^XXI “decide” = diakrino. Related to “take it to court” in v1 & “cases” in v2. From dia (through, across to the other side, thoroughly) + krino (see note III above). This is to judge, separate, contend, investigate, thoroughly judge.
^XXII “believer” = 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.
^XXIII “unbelievers” = apistos. From a (not, without) + pistos (faithful, trustworthy, reliable, sure, or true; fullness of faith); {from peitho (to have confidence, urge, be persuaded, agree, assure, believe, have confidence, trust)}. This is unbelieving or incredulous. It could refer to someone who is not converted or someone who had faith and now refuses or rejects it. It can also refer to someone or something that isn’t trustworthy.

^XXIV “in fact” = men. Same as{untranslated} in v4. See note XIV above.
^XXV “lawsuits” = krima. Related to “take it to court” in v1 & “cases” in v2& “decide” in v5. From krino (see note III above). This is judgment, sentence, verdict. Sometimes, this can have a negative sense – condemnation. It is the decision and the full force of its effect negative and positive.
^XXVI “already” = ede. Perhaps from e (or, whether, and, but) OR e (surely, truly); {from ei (if, that; setting up a condition to show the assumption in a discussion)} + de(used to show emphasis – indeed, now, so). This can mean already referring to something that is true at present or it can mean something that is coming soon, but is already having an effect on the present moment. So, it can means even now, as soon as, now after waiting.
^XXVII “defeat” = hettema. 2x in NT. From hettaomai (to be inferior, worsen, be defeated; to be vanquished in a literal or figurative sense); from the same as hesson or hetton (inferior, worse, less); {from eka (slightly, little)}. This is a defect, failure, shortcoming or defeat. It is a deterioration or loss.

^XXVIII “be wronged” = adikeo. Related to “unrighteous” in v1. From adikos (see note IV above). This is to injure, harm, or be unjust towards.
^XXIX “be defrauded” = apostereo. 6x in NT. From apo (from, away from) + stereo (to rob or deprive). This is to defraud, keep something from someone, cheat. It can also mean going through a time of deprivation.
^XXX “wrongdoers” = adikos. Same as “unrighteous” in v. See note above.
^XXXI “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 get by inheriting or, more broadly, to acquire.

^XXXII “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.
^XXXIII “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
^XXXIV “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).

^XXXV “fornicators” = pornos. 10x in NT. 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 fornicator or used more broadly for someone who is immoral. It could also refer to a male prostitute or a libertine.
^XXXVI “idolaters” = eidololatres. 7x in NT. From eidolon (image, idol, worship or an idol); {from eidos (form, shape, sight, appearance); from eido (to be aware, see, know, remember, appreciate)} + from latris (a hired servant; someone who is qualified to perform a technical task)}. This is someone who serves/worships an idol. It can be used literally or figuratively.
^XXXVII “adulterers” = moichos. 3x in NT. This is an adulterer – specifically a man with a woman who is married. It can also figuratively refer to an apostate.

^XXXVIII “male prostitutes” = malakos. 4x in NT. This is soft, delicate, or effeminate. Can also refer to laziness, cowardice, or decadence. See https://presbyterian.ca/wp-content/uploads/Body_Mind_and_Soul_supplemental_print_e2.pdf
^XXXIX “men who engage in illicit sex” = arsenokoites. 2x in NT. From arsen (male, man) + koite (bed, promiscuity, cohabitation, sperm); {from keimai (to lie, recline, be placed, lie outstretched, be appointed)}. Literally, this is male bed. It could refer to sexual abuse or other defiling sexual sin.
^XL “thieves” = kleptes. 16x in NT. From klepto (to steal secretively). This is a thief that steals using stealth rather than violence. It is a thief in a literal or figurative sense.
^XLI “greedy” = pleonektes. 4x in NT. From polus (much, many, abundant) + echo (to have, hold, possess) OR pleion (more excellent, greater, many, having a higher value); {from polus (see above) + echo (see above)}. This is covetous or someone who is greedy. It is a defrauder, someone who always desires more or seeks gain.

^XLII “revilers” = loidoros. 2x in NT. Perhaps from loidos (mischief). This is abusive, reproach, reviler. It is harming someone else’s reputation with abusive words.
^XLIII “robbers” = harpax. 5x in NT. From harpazo (to seize by force and not with stealth, to snatch away) OR from haireomai (to choose, take, prefer). This is someone who seizes, an extortioner, or swindler.
^XLIV “washed” = apolouo. 2x in NT. From apo (from, away from) + louo (bathing and washing – literal or ritual cleansing; refers particularly to washing the whole body). This is to wash off, wash away. It is a full, thorough washing. Figuratively, this can refer to sins being forgiven.
^XLV “sanctified” = hagiazo. Related to “saints” in v1. From hagios (see note V above). This is to make holy, consecrate, sanctify, set apart as holy, purify, venerate.

^XLVI “justified” = dikaioo. Related to “unrighteous” in v1 &“be wronged” in v7. From dikaios (correct, righteous – implies innocent; this is that which conforms to God’s notion of justice, uprightness); From dike (see note IV above). 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.
^XLVII “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.
^XLVIII “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.

^XLIX “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.
^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 “Spirit” = pneuma. From pneo (to blow, breath, 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.

^LII “are lawful” = exesti. From ek (out, out of) + eimi (to be, exist). This is what is permitted or what is allowed under the law. It can mean what is right, what holds moral authority, or, more broadly, something that is shown out in public.
^LIII “are beneficial” = sumphero. 17x in NT. From sun (with, together with) + phero (to bear, bring, lead, make known publicly; to carry in a literal or figurative sense). This is to collect, bring together, or be profitable to. It is combining things such that there is gain or profit or advantage.
^LIV “be dominated” = exousiazo. Related to “are lawful” in v12. 4x in NT. From exousia (power to act or weight; moral authority or influence; domain, liberty, freedom, capacity, mastery, right, force, or strength); from exesti (see note LII above). This is to have authority or wield power over another. It is also to rule or be empowered to act.

^LV “stomach” = koilia. From koilos (hollow). This is belly or organs in the abdomen. So, it could be stomach, womb, or heart. Figuratively, this refers to one’s inner self.
^LVI “destroy” = 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.
^LVII “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.
^LVIII “fornication” = porneia. Related to “fornicators” in v9. From porneuo (to fornicate – used figuratively for practicing idolatry or doing immoral things); from porne (prostitute, whore); from pornos (see note XXXV). This is sexual immorality or unchastity. It could include adultery or incest.

^LIX “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.
^LX “raise” = exegeiro. Related to “raised” in v14. 2x in NT. From ek (from, from out of) + egeiro (see note LIX above). This is to raise completely with a focus on the final result. It can be raise from the dead or set free from infliction.
^LXI “power” = dunamis. Related to “to” in v5. From dunamai (see note XX above. 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.
^LXII “members” = melos. This is a limb or an organ of the body. So, it is a member of a greater whole. It is used figuratively for the body of Christ.
^LXIII “prostitute” = porne. Related to “fornicators” in v9 & “fornication” in v13. 12x in NT. See note XXXV above.

^LXIV “united” = kollao. 12x in NT. From kolla (glue). This is to glue or unite together. Figuratively it can refer to a close personal connection with someone. It was also used in ancient medical jargon to refer to mending wounds. In the Bible, it refers to being joined in marriage, dust clinging to feet, hiring oneself out, joining the church or the disciples, associating with someone, and holding on to what is good.
^LXV “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).
^LXVI “shun” = pheugo. This is to run away in a literal or figurative sense. It can also be to flee, escape, shun, or vanish.

^LXVII “sin” = hamartema. 4x in NT. From hamartano (sin; archers not hitting their targets; literally, not getting your share or to miss the mark; figuratively, it meant to do wrong or to sin.); {from a (not) + meros (a part or share, portion); {from meiromai (to get one’s allotment or portion)}. This is a sin or fault with an emphasis on the impact and aftermath of the sin.
^LXVIII “person” = anthropos. Probably from aner (man, male, husband) + ops (eye, face). This is human, humankind. Used for all genders.
^LXIX “fornicator” = porneuo. Related to “fornicators” in v9 & “fornication” in v13 & “prostitute” in v15. 8x in NT. From porne (see note XXXV above). This is to fornicate or do something immoral. Figuratively, it can mean practicing idolatry.
^LXX “sins” = hamartano. Related to “sin” in v18. See note LXVII above.

^LXXI “temple” = naos. From naio (to dwell, inhabit). This is a place for God (or a god) to live – a sanctuary, shrine, or temple. It is a place for God or a god to manifest. For the Jewish Temple, it is used of the Temple itself and the two inner chambers.
^LXXII “Holy” = hagios. Same as “saints” in v1. See note V above.
^LXXIII “bought” = agorazo. From agora (assembly, forum, marketplace, thoroughfare); from ageiro (to bring together). This is purchase, buying something at the market. It focuses on the transfer. Specially, it can mean to redeem.
^LXXIV “price” = time. From tino (to pay, be punished, pay a penalty or fine because of a crime); from tio (to pay respect, value). This has to do with worth or something’s perceived value. Literally, it means price, but figuratively, it means the honor or value one sees in someone or something else. It can be esteem or dignity. It can also mean precious or valuables.
^LXXV “glorify” = doxazo. From doxa (glory, opinion, praise, honor, renown; particularly used as a quality of God or manifestation of God – splendor); from dokeo (to have an opinion, seem, appear, suppose; a personal judgment; to think); from dokos (opinion). This is to render or hold something as glorious, to glorify, honor, magnify, or celebrate. This is ascribing weight to something by recognizing its true value or essence.
^LXXVI Some manuscripts add “and in your spirit, which is God’s.”