2 Corinthians 11

^I “wish” = 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.
^II “put up with” = anecho. 15x in NT. From ana (up, again, back, among, anew) + echo (to have, hold, possess). This is to endure, bear with, tolerate, persist, put up with.
^III “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.
^IV “foolishness” = aphrosune. 4x in NT– 1x in Mark 7 & 3x in 2 Corinthians 11. From aphron (not having reason – foolish, unperceptive, unwise; short-sightedness and lack of perspective, which leads one to act without prudence; not grasping cause and effect, willful ignorance; being rash or egotistical); {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 foolishness, impiety, folly. It is one who does not have perspective, is morally reckless, or senseless.

^V “feel” = zeloo. 12x in NT. From zelos (eagerness or zeal on the one hand or rivalry and jealousy on the other; burning anger or burning love) perhaps from zeo (to boil, be hot, ferment, bubble, boil, or glow; used figuratively for being fervent or earnest). This is jealous, eager for, burning with zeal, deeply committed, envy.
^VI “divine” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
^VII “jealousy” = zelos. Related to “feel” in v2. 16x in NT. See note V above.
^VIII “promised…in marriage” = harmozo. 1x in NT. From harmos (joining, joint); {from ararisko (to join)} or {from the same as harma (chariot, vehicle); probably from airo (raise, take up, lift, remove)}. This is to fit, join, woo, betroth, marry.

^IX “one” = heis. This is one, a person, only, some.
^X “husband” = aner. This is man, male, husband, or fellow. It can also refer to an individual.
^XI “present” = paristemi. From para (from beside, by) + histemi (to stand, place, set up, establish, stand ready, stand firm, be steadfast). This is literally to place by stand. It can mean to present, exhibit, appear, bring, stand by, or prove. It can also mean to be ready, to assist, to yield, or to commend.
^XII “chaste” = hagnos. 8x in NT. Perhaps related to hagios (sacred, holy, set apart, different other; physically pure, morally blameless, or ceremonially set apart). This is holy, sacred, pure ethically, ritually, or ceremonially. It is someone or something prepared for worship, chaste, unadulterated, pure to the core. It is undefiled by sin. Figuratively it can be innocent, modest, perfect.

^XIII “virgin” = parthenos. 15x in NT. This is virgin, chaste, unmarried. It can also refer to a woman past puberty who is not yet married, since she was presumed to be a virgin.
^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 “am afraid” = phobeo. From phobos (panic flight, fear, fear being caused, terror, alarm, that which causes fear, reverence, respect); from phebomai (to flee, withdraw, be put to flight). This is also to put to flight, terrify, frighten, dread, reverence, to withdraw or avoid. It is sometimes used in a positive sense to mean the fear of the Lord, echoing Old Testament language. More commonly, it is fear of following God’s path. This is where the word phobia comes from.
^XVI “serpent” = ophis. 14x in NT. Perhaps from optanomai (to be seen, to gaze at something with eyes wide open, to see something remarkable); from horao (to see, perceive, attend to, look upon, experience; to stare at, which implies clear discernment; by extension, attending to what was seen and learned; to see, often with a metaphorical sense, which can include inward spiritual seeing). This is snake or serpent, often used of the devil. It is the snake as a type that is sly or cunning – someone malicious.

^XVII “deceived” = exapatao. 6x in NT. From ek (from, from out of) + apatao (to deceive, seduce, cheat, delude; focuses on the method used to lure astray); {from apate (deception, cheating, treachery, fraud)}. This is to deceive of beguile. It focuses on the final effects of the deception.
^XVIII “Eve” = Heua. 2x in NT. From Hebrew Chavvah (Eve, “life-giver”); {from chavah (show, tell, live, declare) or from chayah (to live or keep alive literally or figuratively)}. This is Eve, meaning “life” or “life-giver.” See https://www.abarim-publications.com/Meaning/Eve.html
^XIX “cunning” = panourgia. 5x in NT. From panourgos (crafty, skillful; one who would done whatever is needed to get their own way); {from pas (all, every, every kind of) + ergon (work, task, action, employment)}. This is craftiness, cunning, or trickery. It is doing anything and everything to make something evil or self-serving happen.

^XX “thoughts” = noema. 6x in NT. From noeo (to think, understand, conceive, realize, see; one who thinks things through sufficiently to reach a conclusion or value judgment; moral reasoning.); {from nous (mind, understanding, reasoning faculty, intellect, capacity to reflect); from noos (mind); probably from the base as ginosko (to know, recognize, realize, perceive, learn; gaining knowledge through personal experience)}. This is thought, scheme, feeling, heart, purpose, understanding, perception, intellect. It is what the mind produces – the result of thinking.
^XXI “be led astray” = phtheiro. 9x in NT. From phthio (perish, waste away). This is to destroy, corrupt, ruin, deteriorate, wither. It is also used of moral corruption.
^XXII “sincere” = haplotes. 8x in NT. From haplous (properly, unfolded; simple as a single thing; sound, perfect, fixed focus without ulterior motive); {from a (with) + perhaps ploos (voyage, navigation)}; {from pleo (to sail, voyage); probably from pluno (to plunge – so to wash); from pluo (to flow)}}. This is singleness, simplicity, purity, bountifulness. It is sincerity that is not self-seeking. Objectively, this can be generosity.
^XXIII “pure” = hagnotes. Related to “chaste” in v2. 2x in NT. From hagnos (see note XII above). This is purity or chastity. It is purity in one’s essence, which is to say, integrity, blamelessness.

^XXIV {untranslated} = men. This is truly, indeed, even, in fact. Often, it is not translated, but used to emphasize affirmation.
^XXV “comes” = erchomai. This is to come or go.
^XXVI “proclaims” = kerusso. This is to proclaim, preach, publish. Properly, it is to act as a herald – announcing something publicly with confidence and/or to persuade.
^XXVII “another” = 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).
^XXVIII “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.

^XXIX “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.
^XXX “different” = 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.
^XXXI “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.
^XXXII “gospel” = 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.

^XXXIII “accepted” = dechomai. This is to warmly receive, be ready for what is offered, take, accept, or welcome. It is to receive in a literal or figurative sense.
^XXXIV “readily enough” = 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.
^XXXV “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.
^XXXVI “am…inferior” = hustereo. 16x in NT– same verb used by the rich young man when he asks Jesus what do I still lack? (Mt 19:20); used in the parable of the prodigal son to describe him as impoverished (Lk 15:14); used when the wine ran out at the wedding at Cana (Jn 2:3); all have sinned and fall short of the glory of God (Rom 3:23); used in describing the body of Christ – that we give greater honor to the inferior member (1 Cor 12:24). From husteros (last, later). This is to fall behind, come late, be interior, suffer need, be left out., to fail to meet a goal.

^XXXVII “super” = huper. This is over, beyond, above. It can also mean on behalf of or for the sake of. Figuratively, it can be used for giving help to someone.
^XXXVIII “apostles” = apostolos. Related to “present” in v2. 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 XI 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.
^XXXIX “untrained” = idiotes. 5x in NT– 1x in Acts, 3x in 1 Corinthians, and 1x in 2 Corinthians. From idios (something that belongs to you or that is personal, private, apart; a stronger sense of possession than a simple possessive pronoun). This is related to oneself. This is someone who did not have a teacher or receive education from others. What they know comes from themselves. So, it could be someone who is private, ungifted, or ignorant. It is where the word “idiot” comes from.
^XL “speech” = logos. Related to “think” in v5. See note XXXV above.

^XLI “knowledge” = gnosis. Related to “thoughts” in v3. From ginosko (see note XX above). This is knowing, knowledge, understanding, wisdom. It is direct knowledge – working knowledge that links theory and application.
^XLII “every” = pas. Related to “cunning” in v3. See note XIX above.
^XLIII “all things” = pas. Same as “every” in v6. See note XLII above.
^XLIV “made…evident” = phaneroo. From phaneros (visible, apparent, clear, shining); 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); from the same as phaino (to bring light, cause to appear, shine, become visible or clear). 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.

^XLV “commit” = poieo. This is to make, do, act, construct, abide, or cause.
^XLVI “sin” = 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.
^XLVII “humbling” = tapeinoo. 14x in NT. From tapeinos (low in position, depressed, low in circumstance; fig humiliated, low in spirit). This is bringing someone or something low. Figuratively to humble or humiliate – to depress or abase.
^XLVIII “be exalted” = hupsoo. From hupsos (height, high position, heaven, dignity, eminence; elevation, altitude; to be exalted); from hupsi (on high, aloft); from huper (over, above, beyond). This is to elevate in a literal or figurative sense. So it could be to raise up or set something in a high place or to exalt or make something great.

^XLIX “proclaimed” = euaggelizo. Related to “gospel” in v4. From eu (see note XXXII above) + aggelos (see note XXXII 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.
^L “God’s” = Theos. Same as “divine” in v2. See note VI above.
^LI “good news” = euaggelion. Same as “gospel” in v4. See note XXXII above.
^LII “free of charge” = dorean. 9x in NT. From dorea (a free gift given voluntarily and not received by merit or entitlement; emphasizes the benevolence of the giver); from doron (gift, offering, sacrifice; emphasizes that the gift is given freely, voluntarily); from didomi (to give in a literal or figurative sense). This is freely, without purpose, a free gift, unearned not for merit or obligation. It is freely in a literal or figurative sense.

^LIII “robbed” = sulao. 1x in NT. From sule (booty) OR from sullo (to strip). This is to plunder, take spoils from a battle, rob.
^LIV “other” = allos. Same as “another” in v4. See note XXVII above.
^LV “churches” = ekklesia. From ek (from, out from) + 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 properly a calling out or an assembly. It was used to refer to a church.
^LVI “accepting” = lambano. Same as “receive” in v4. See note XXIX above.

^LVII “support” = opsonion. 4x in NT. From the same as opsarion (fish or little fish. It can also refer to a cooked sauce or salted fish served as a condiment); from opson (cooked food) OR from optos (roasted, cooked); {related to hepso (to steep)} + oneomai (to buy); {from onos (a price or sum)}. This is wages, salary, expenses, or provisions. It is purchasing food – used later of stipend for soldiers to get rations. It came to mean wages or other pay and figuratively eternal reward.
^LVIII “serve” = diakonia. Perhaps from dia (through, across to the other side, thoroughly) + konis (dust) OR from dioko (to chase after, put to flight; by implication, to persecute or to purse like a hunter after its prey; this can be earnestly pursue or zealously persecute) {related to dio (put to flight)}. This is service, ministry, attending someone, service. It can mean serving someone at a table or otherwise as their servant/slave. It is also used for people who serve/minister in temples, as well as the work of Christian ministry. Figuratively, this word can mean money given for charity. This shares a root with “deacon” and is where the word “diaconate” comes from.
^LIX “was” = pareimi. From para (from beside, by, in the presence of) + eimi (to be, exist). This is to be near, to be there, to come.
^LX “was in need” = hustereo. Same as “am…inferior” in v5. See note XXXVI above.

^LXI “burden” = katanarkao. 3x in NT – all in 2 Corinthians 11 & 12. From kata (down, against, according to) + narkao (be numb). This is to numb, paralyze, weigh someone down, be slothful.
^LXII “needs” = husterema. Related to “am…inferior” in v5. 9x in NT. From hustereo (see note XXXVI above). This is something lacking. So it could be a need or a defect. It could be a shortcoming or poverty.
^LXIII “supplied” = prosanapleroo. 2x in NT – 1x in 2 Corinthians 9 & 1x in 2 Corinthians 11. From pros (at, toward, with) + anapleroo (to fill up, supply, occupy, fulfil; adding what is missing so something can be full); {from ana (up, again, back, among, anew) + pleroo (to fill, make full or complete; properly, filling something up to the maximum extent or induvial capacity; used figuratively for furnish, influence, satisfy, finish, preach, perfect, and fulfill); {from pleres (to be full, complete, abounding in, occupied with)}}. This is to supply, fill up completely.

^LXIV “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.
^LXV “Macedonia” = Makedonia. From makedonia (Macedonia, highland); from makednos (high or tall). This is Macedonia in Greece. See https://en.wiktionary.org/wiki/Macedonia
^LXVI “refrained” = tereo. From teros (a guard or a watch that guards keep); perhaps related to theoreo (gazing, beholding, experiencing, discerning; looking at something to analyze it and concentrate on what it means; the root of the word “theatre” in that people concentrate on the action of the play to understand its meaning); 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 to guard, observe, keep, maintain, or preserve. It can also be used f iguratively for spiritual watchfulness. It is guarding something from being lost or harmed – keeping an eye on it. Contrast the Greek phulasso, which is to guard something so that it doesn’t escape. Also contrast koustodia, which generally denotes a fortress or military presence. This word can mean fulfilling commands, keeping in custody, or maintaining. It can also figuratively mean to remain unmarried.

^LXVII “refrain from burdening” = abares. 1x in NT. From a (not, without) + baros (weight, burden in a literal or figurative sense; authority); {from the same as basis (foot, step, pace) {from baino (to walk to go)}. This is weightless, not burdensome.
^LXVIII “any way” = pas. Same as “every” in v6. See note XLII above.
^LXIX “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.
^LXX “is” = eimi. Related to “was” in v9. See note LIX above.

^LXXI “boast” = 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.
^LXXII “be silenced” = phrasso. Related to “foolishness” in v1. 3x in NT. Perhaps from phren (see note IV above). This is to stop, fence in, or obstruct, silence.
^LXXIII “regions” = klima. 3x in NT. From klino (to slant, rest, recline, approach an end, wear; to bend in a literal or figurative sense – to lay down, a day ending, causing an opposing army to flee). This is a region, district, or territory. It is where the words “clime” and “climate” come from.
^LXXIV “Achaia” = Achaia. 10x in NT. Perhaps from achos (pain, distress, or grief). This is Achaia, perhaps meaning pain or trouble. Achaia was also a name used to refer to Demeter. See https://www.abarim-publications.com/Meaning/Achaia.html#.XsylTGhKhPY

^LXXV “love” = agapao. Perhaps from agan (much). This is love, longing for, taking pleasure in. It is divine love or human love that echoes divine love.
^LXXVI “knows” = 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.
^LXXVII “do” = poieo. Same as “commit” in v7. See note XLV above.
^LXXVIII “deny” = ekkopto. 10x in NT. From ek (from, from out of) + kopto (to cut, strike, cut off; beating the chest to lament and so to mourn). This is to cut off, down, out, or away. It can also mean to remove, prevent, hinder, or frustrate.

^LXXIX “opportunity” = aphorme. 7x in NT. From apo (from, away from) + hormao (to rush, run, start, or spur on); {from horme (onrush, quick motion forward, attempt, inclination, attempt)}. This is occasion, launching point, opportunity.
^LXXX “want” = 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.
^LXXXI “recognized” = 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.
^LXXXII “boast about” = kauchaomai. Related to “boast” in v10. See note LXXI above.

^LXXXIII “such” = toioutos. From toios (such) + houtos (this, they, that, third person pronoun); {probably from ho (the) + autos (he, she, self, they, same)}. This is of this kind, such, like. It could refer to one’s character or individuality.
^LXXXIV “false apostles” = pseudapostolos. Related to “present” in v2 & “apostles” in v5. 1x in NT. From pseudes (false, lying, wicked); {from pseudomai (to lie, deceive, falsify)} + apostolos (see note XXXVIII above). This is false apostle or teacher.
^LXXXV “deceitful” = dolios. 1x in NT. From dolos (literally bait, but used figuratively for treachery, stealth, guile, or deceit); from dello (probably to decoy). This is treacherous, fraudulent, guileful.
^LXXXVI “workers” = ergates. Related to “cunning” in v3. 16x in NT. From ergazomai (to work, labor); {from ergon (see note XIX above)}. This is a field laborer – later used to refer to workers in general. It can also be used figuratively for teachers.
^LXXXVII “disguising” = metaschematizo. Related to “put up with” in v1. 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 (see note II above)}. This is to transfigure, transform, or otherwise change appearance or even outward manner.

^LXXXVIII “wonder” = thauma. Related to “refrained” in v9. 2x in NT – 1x in 2 Corinthians 11 & 1x in Revelation 17. May be from theaomai (see note LXVI above). This is a wonder or marvel. Abstractly, it can be wonderment or amazement. It refers to something that evokes emotional astonishment.
^LXXXIX “Satan” = Satanas. From Hebrew satan (adversary, Satan); from satan (to be an adversary, attack, accuse, resist). This is Satan, the adversary, or an adversary.
^XC “angel” = aggelos. Related to “gospel” in v4 & “proclaimed” in v7. See note XXXII above.
^XCI “light” = phos. Related to “made…evident” in v6. See note XLIV above.

^XCII “strange” = megas. This is big in a literal or figurative sense – great, large, exceeding, abundant, high, mighty, perfect, strong, etc.
^XCIII “ministers” = diakonos. Related to “serve” in v8. Perhaps from dia (through, across to the other side, thoroughly) + konis (see note LVIII above) OR from dioko (see note LVIII above). This is a servant, minister, waiter, or attendant. It is used for a person who performs a service, including religious service. This is the root of the word “deacon.”
^XCIV “righteousness” = dikaiosune. 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 judicial or divine approval of character or action. This is righteousness, justice, justness, divine righteousness.

^XCV “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.
^XCVI “match” = eimi. Same as “is” in v10. See note LXX above.
^XCVII “deeds” = ergon. Related to “cunning” in v3 & “workers” in v13. See note XIX above.
^XCVIII “repeat” = palin + lego. Palin is perhaps from the same as pale (wrestling, struggle, conflict); from pallo (to sway or vibrate). This is back, again, anew. Lego is related to “think” in v5 & “speech” in v6. See note XXXV above.
^XCIX “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.”

^C “fool” = aphron. Related to “foolishness” in v1 & “be silenced” in v10. 11x in NT. See note IV above.
^CI “accept” = dechomai. Same as “accepted” in v4. See note XXXIII above.
^CII “fool” = aphron. Same as “fool” in v16. See note C above.
^CIII “boast” = kauchaomai. Same as “boast about” in v12. See note LXXXII above.

^CIV “saying” = laleo. From lalos (talkative). This is to talk, say, or preach.
^CV “boastful” = kauchesis. Same as “boast” in v10. See note LXXI above.
^CVI “undertaking” = hupostasis. Related to “present” in v2 & “apostles” in v5 & “false apostles” in v13. 5x in NT. From hupo (by, under, about) + histemi (see note XI above). This is literally standing under – used to indicate ownership. It can be a possession, property, support, or substance. Figuratively, it can also be assurance, confidence, or essence.
^CVII “Lord’s” = 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.
^CVIII “fool” = aphrosune. Same as “foolishness” in v1. See note IV above.

^CIX “many” = polus. This is much, often, plenteous – a large number or a great extent.
^CX “boast” = kauchaomai. Same as “boast about” in v12. See note LXXXII above.
^CXI “human standards” = 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).
^CXII “boast” = kauchaomai. Same as “boast about” in v12. See note LXXXII above.

^CXIII “gladly” = hedeos. 3x in NT. From hedus (sweet) or from hedone (pleasure, passion – particularly of physical senses); {from hedomai (to enjoy oneself); from handano (to please)}. This is sweetly, gladly, enjoyable, with pleasure.
^CXIV “fools” = aphron. Same as “fool” in v16. See note C above.
^CXV “wise” = phronimos. Related to “foolishness” in v1 & “be silenced” in v10 & “fool” in v16. 14x in NT. From phroneo (to think, judge, use one’s mind, have an opinion, shape one’s opinion through action); from phren (see note IV above). 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.

^CXVI “makes slaves” = katadouloo. 2x in NT. From kata (down, against, throughout, among) + douloo (to enslave, cause something to be subject or bound; focuses on the impact or result of being enslaved; can be literal or figurative); {from doulos (a servant or for a slave, enslaved; someone who belongs to someone else, but could be voluntary to pay off debt or involuntary – captured in war and enslaved; a metaphor for serving Christ); perhaps from deo (to tie, bind, fasten, impel, compel; to declare something against the law or prohibited)}. This is to enslave.
^CXVII “preys upon” = katesthio. 15x in NT. From kata (down, against, throughout, among) + esthio (to eat or figuratively to devour or consume like rust). This is to eat up, to consume totally so that there is nothing left. It can also be to annoy, injure, or squander.
^CXVIII “takes advantage” = lambano. Same as “receive” in v4. See note XXIX above.

^CXIX “puts on airs” = epairo. Related to “promised…in marriage” in v2. 19x in NT. From epi (on, upon, among, what is fitting) + airo (see note VIII above). This is to lift up or raise in a literal or figurative sense. Figuratively, it could mean to exalt oneself.
^CXX “gives…a slap” = dero. 15x in NT. To whip, flog, scourge, beat, thrash.
^CXXI “face” = prosopon. Related to “serpent” in v3. From pros (at, towards, with) + ops (eye, face); {from optanomai (see note XVI above)}. This is the face, surface, or front. It can imply presence more generally.

^CXXII “shame” = 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.
^CXXIII “say” = lego. Same as “repeat” in v16. See note XCVIII above.
^CXXIV “were too weak” = astheneo. From asthenes (not having strength or weak in a moral sense; sick); {from a (not) + sthenes (strong, vigor); {from the base of sthenoo (to strengthen so that one can be mobile); from sthenos (strength)}}. This is sick, feeble, languishing, impotent. Can also refer to moral weakness.

^CXXV “dares to boast” = tolmao. Related to “end” in v15. 16x in NT. From tolma (boldness); perhaps from telos (see note XCV above). This is to show courage to take a risk, to venture decisively, to put it on the line for something that matters.
^CXXVI “speaking” = lego. Same as “repeat” in v16. See note XCVIII above.
^CXXVII “fool” = aphrosune. Same as “foolishness” in v1. See note IV above.
^CXXVIII “dare to boast” = tolmao. Same as “dares to boast” in v21. See note CXXV above.

^CXXIX “Hebrews” = Hebraios. 4x in NT. From Eber (Heber, one of Christ’s ancestors); from Hebrew Eber (the region beyond; Eber, the name of several Israelites including a descendant of Shem); from abar (to pass over, pass through, or pass by; cross over or to alienate; used for transitions). This is Hebrew or Jew.
^CXXX “Israelites” = Israelites. 9x in NT. From Israel (Israel, the people and land); from Hebrew Yisrael (God strives or one who strives with God; new name for Jacob and for his offspring); {from sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + El (God or god)}. This is Israel the people and the land. This is Israelite in a literal or figurative sense.
^CXXXI “descendants” = sperma. From speiro (to sow seed, spread, scatter); perhaps from spao (to pull, to draw a sword). This is something sown so it could be seed or offspring and descendants. This is where the word “sperm” comes from.
^CXXXII “Abraham” = Abraam. From Hebrew Abraham (exalted father); from the same as Abiram (exalted father, a high father – lofty) {from ab (father literal or figurative) + rum (rise, bring up, being high, extol, exalt, haughty; to raise in a literal or figurative sense)}. This is Abraham, father of many nations or father of a multitude.

^CXXXIII “talking” = laleo. Same as “saying” in v17. See note CIV above.
^CXXXIV “like a madman” = paraphroneo. Related to “foolishness” in v1 & “be silenced” in v10 & “fool” in v16 & “wise” in v19. 1x in NT. From para (beside, by, in the presence of) + phroneo (see note CXV above). This is to be beside yourself – acting insane, silly, or delirious.
^CXXXV “better” = huper. Same as “super” in v5. See note XXXVII above.
^CXXXVI “far greater” = perissos. 17x in NT. From perissos (abundant, more, excessive, advantage, vehemently); from peri (all-around, encompassing, excess). This is abundantly, exceedingly, far more, or all the more. This is going beyond what is anticipated or past the upper limit.
^CXXXVII “labors” = kopos. Related to “deny” in v12. 18x in NT. From kopto (see note LXXVIII above). This is trouble, toil, or labor. This is working to the point of exhaustion or weariness. At base, this refers to a blow that lands so swiftly that one is seriously weakened. Figuratively, this is being greatly tired or working to the point of being without strength.

^CXXXVIII “far more” = perissos. Same as “far greater” in v23. See note CXXXVI above.
^CXXXIX “imprisonments” = phulake. From phulasso (to guard something so that it doesn’t escape – to watch over it vigilantly; being on guard in a literal or figurative sense); related to phulaks (military guard, sentry, watcher). This is the act of guarding, the person who guards, the place where guarding occurs (i.e. a prison), or the times of guarding (the various watches).
^CXL “countless” = huperballontos. 1x in NT. From huperballo (to surpass, exceed, or excel; properly, to throw beyond or run beyond; transcending, eminent, or surpassing); {from huper (over, above, beyond) + ballo (to throw, cast, place, put, rush, drop)}. This is beyond measure, excessively.
^CXLI “floggings” = plege. From plesso (to pound, strike, flatten; figuratively, cause a calamity). This is a blow, stroke, wound, affliction, plague, calamity.

^CXLII “often” = pollakis. Related to “many” in v18. 18x in NT. From polus (see note CIX above). This is often, many, frequently, again and again.
^CXLIII “death” = thanatos. From thnesko (to die, be dead). This is death, whether literal or spiritual. It can also refer to something that is fatal.
^CXLIV “five times” = pentakis. 1x in NT. From pente (five). This is five times.
^CXLV “Jews” = Ioudaios. From Ioudas (Judah, Judas); from Hebrew Yehudah (Judah, son of Jacob, his tribal descendants, a name for the southern kingdom. Literally, it means praised); probably from yadah (to throw one’s hands into the air in a gesture of praise); from yad (hand). This is Jewish, a Jew, or Judea.
^CXLVI “forty” = tessarakonta. From tessares (four). This is forty. Figuratively, it alludes to a time of trial or a long interval.
^CXLVII “minus” = para. This is beside, by, in the presence of.

^CXLVIII “three times” = tris. 12x in NT. From treis (three). This is three times.
^CXLIX “beaten with rods” = rhabdizo. 2x in NT. From rhabdos (staff, rod, cudgel; a staff that denotes power, royalty, or authority); from rhepo (to let fall, to rap). This is to strike with a rod, to scourge.
^CL “once” = hapax. Related to “cunning” in v3 & “every” in v6. 14x in NT. 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 (see note XIX above). This is once, once for all.
^CLI “received a stoning” = lithazo. 9x in NT. From lithos (stone literal of figurative). This is to stone someone.

^CLII “was shipwrecked” = nauageo. Related to “gospel” in v4 & “proclaimed” in v7 & “angel” in v14. 2x in NT. From naus (a ship); {from nao (to float) + agnumi (to break) OR from naus (a ship); {from nao (to float) + ago (see note XXXII above). This is to be shipwrecked or to be ruined.
^CLIII “a night and a day” = nuchthemeron. 1x in NT. From nux (night in a literal or figurative sense) + hemera (day, time, daybreak); {perhaps from hemai (to sit)}. This is 24 hours, night and day.
^CLIV “was adrift” = poieo. Same as “commit” in v7. See note XLV above.
^CLV “sea” = buthos. Related to “refrain from burdening” in v9. 1x in NT. Akin to bathos (depth, fullness, profundity, or immensity); from bathus (deep in a literal or figurative sense); from the same root as basis (see note LXVII above). This is depth, bottom, sea.

^CLVI “frequent” = pollakis. Same as “often” in v23. See note CXLII above.
^CLVII “journeys” = hodoiporia. 2x in NT – here and in John 4:6. From hodoiporos (traveler); {from hodos (way, road, journey) + poreuomai (to travel, transport, journey, die; emphasizes the personal significance in reaching the destination); from poros (passageway, ford)}. This is journeying or travel.
^CLVIII “danger” = kindunos. 9x in NT– 1x in Romans 8:35 & 8x in 2 Corinthians 11:26. This is danger, peril, or risk.
^CLIX “rivers” = potamos. 17x in NT. From pino (to drink). This is a river, brook, or water. It can also be a riverbed flowing with heavy rain or melted snow (like an arroyo).

^CLX “bandits” = lestes. 15x in NT– 3x “you are making [my house] a den of robbers” when Jesus cleanses the temple, 3x of Jesus’ arrest “did you come for me…as though I were a bandit?”; 3x of bandits crucified on Jesus’ left and right; 2x of the man falling into the hands of robbers in the Good Samaritan parable; 2x of the Good Shepherd speech (anyone who doesn’t come in by the gate is a bandit) in John 10:1, 8; 1x of Barabbas as a bandit; and 1x Paul writes he is in danger from bandits. From leis (booty); from leizomai (to plunder). This is a bandit or thief – one who steals by violence/force out in the open as opposed to by stealth. These were part of armed gangs.
^CLXI “my own people” = genos. From ginomai (to come into being, to happen, become, be born; to emerge from one state or condition to another; this is coming into being with the sense of movement or growth). This is family, offspring, kin – in a literal or figurative sense.
^CLXII “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.

^CLXIII “city” = polis. This is a city or its inhabitants. It is a town of variable size, but one that has walls. This is where “metropolis” and “police” come from.
^CLXIV “wilderness” = eremia. 4x in NT. From eremos (properly, a place that is not settled or farmed, not populated; could be a deserted area or a desert place; secluded, solitary, or lonesome; any kind of vegetation is sparse, but so are people generally). This is solitude or an uninhabited place like a desert or desolate region.
^CLXV “sea” = thalassa. Perhaps from hals (sea, salt, a boy of saltwater) or halas (salt; can be figurative for prudence). This is the sea, a lake, or seashore.
^CLXVI “false brothers” = pseudadelphos. Related to “false apostles” in v13 & to “brothers” in v9. 2x in NT. From pseudes (see note LXXXIV above) + adelphos (see note LXIV above). This is false or pretended brother.

^CLXVII “toil” = kopos. Same as “labors” in v23. See note CXXXVII above.
^CLXVIII “hardship” = mochthos. 3x in NT. Related to mogis (scarcely, barely; something that only happens with difficulty; emphasizes that the action is prolonged and therefore difficult); from molis (something that hardly happens and/or requires a lot of effort) or mogos (laborious toil) or molos (toil). This is toil, hard work. It is draining labor due to the level of exertion or effort needed. It can also imply sadness.
^CLXIX “many” = pollakis. Same as “often” in v23. See note CXLII above.
^CLXX “sleepless night” = agrupnia. 2x in NT. From agrupneo (awake, not asleep, vigilant, alert); {from a (not, without) + hupnos (sleep – literal or figurative); {perhaps from hupo (by, under, about, subordinate to)}}. This is sleeplessness or watching.

^CLXXI “hungry” = limos. 12x in NT. Probably from leipo (to leave behind, be lacking). This is hunger, famine, or lacking.
^CLXXII “thirsty” = dipsos. 1x in NT. From the same as dipsao (thirst in a literal or figurative sense; keenly desire); from dipsa (thirst); from dipsos (thirst). This is thirst.
^CLXXIII “without food” = nesteia. Related to “preys upon” in v20. 6x in NT. From nesteuo (to fast, not eat food, to make a religious fast); from nestis (hungry, fasting, fasting for religious reasons); {from ne (not) + the same as esthio (see note CXVII above)}. This is fasting, hunger. Can be used specifically for the fast done on the Day of Atonement.
^CLXXIV “cold” = psuchos. 3x in NT. From psucho (to breathe, blow, breathe out, to cool or make cold). This is cold or coolness. It is connected to the root of psuche (psyche), which refers to the breathe of life and, by extension, life itself as expressed in individuality.
^CLXXV “naked” = gumnotes. 3x 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 nakedness or exposure – whether total nakedness or naked as compared to others.

^CLXXVI “besides” = 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.
^CLXXVII “other” = parektos. 3x in NT. From para (beside, by, in the presence of) + ektos (exterior, besides, beyond, unless); {from ek (from, from out of)}. This is in addition, outside, apart from, besides.
^CLXXVIII “daily” = hemera. Related to “a night and a day” in v25. See note CLIII above.
^CLXXIX “pressure” = episustasis. Related to “present” in v2 & “apostles” in v5 & “false apostles” in v13 & “undertaking” in v17. 2x in NT. From epi (on, upon, against, what is fitting) + sunistemi (to establish, exhibit, demonstrate, stand together, prove); {from sun (with, together with) + histemi (see note XI above)}. This is a gathering, whether friendly or sinister. So, it could also be conspiracy or a tumult. Poieo is to make, do, act, construct, abide, or cause.

^CLXXX “anxiety” = merimna. Related to “sin” in v7. 6x in NT. Perhaps from merizo (to divide, part, share, distribute, assign; figuratively, to differ); from meros (see note XLVI above). This is a portion removed from the whole. Figuratively, it is care, worry, or anxiety that tears a person apart.
^CLXXXI “all” = pas. Same as “every” in v6. See note XLII above.
^CLXXXII “is weak” = astheneo. Same as “were too weak” in v21. See note CXXIV above.
^CLXXXIII “made to stumble” = skandalizo. From skandalon (the bait or portion of the trap that closes down on the victim – the trap’s trigger; a stumbling block, offense, or cause for error; something that sets into motion a negative cause and effect; something that causes one to stumble); perhaps from kampto (to bend or bow). This is to put a stumbling block in someone’s way. Figuratively, causing someone to sin or preventing them from good action. It can also mean to shock or offend. Literally, this is falling into a trap or tripping someone up. So, here, enticing someone to sin or apostasy.
^CLXXXIV “am…indignant” = puroo. 6x in NT. From pur (fire, fiery; figurative for strife or trials). This is to burn, kindle, purify by fire, to glow. It is to burn literally or figuratively.

^CLXXXV “must” = dei. Related to “make slaves” in v20. From deo (see note CXVI above). 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.
^CLXXXVI “boast” = kauchaomai. Same as “boast about” in v12. See note LXXXII above.
^CLXXXVII “boast” = kauchaomai. Same as “boast about” in v12. See note LXXXII above.
^CLXXXVIII “weakness” = astheneia. Related to “were too weak” in v21. From asthenes (see note CXXIV above). 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.

^CLXXXIX “Father” = Pater. This is father in a literal or figurative sense. Could be elder, senior, ancestor, originator, or patriarch.
^CXC “blessed” = eulogetos. Related to “gospel” in v4 & “proclaimed” in v7 & to “think” in v5 & “speech” in v6 & “repeat” in v16. 8x in NT. From eulogeo (speaking well of – speaking so that the other is benefited; praise, bless, thank, or call for a blessing); {from eu (see note XXXII above) + logos (see note XXXV above)}. This is blessed, spoken well of, to be praiseworthy, or adorable. This is the root that “eulogy” comes from.
^CXCI “forever” = eis + ho + aion. Literally, “to the ages.” Aion is from the same as aei (ever, always, unceasingly, perpetually; on every occasion). This is an age, cycle of time, course, continued duration. It is also used to describe the eternal or forever. This is the word used to discuss the present age or the messianic age.
^CXCII “lie” = pseudomai. Related to “false apostles” in v13 & “false brothers” in v26. 12x in NT. See note LXXXIV above.

^CXCIII “Damascus” = Damaskos. 15x in NT. From Hebrew Dammeseq (Damascus is Aram/Syria – foreign origin unclear). This is Damascus in Syria.
^CXCIV “governor” = ethnarches. Related to “gentiles” in v26. 1x in NT. From ethnos (see note CLXII above) + archo (to rule, begin, have first rank or have political power). This is an ethnarch or governor.
^CXCV “King” = basileus. Related to “refrain from burdening” in v9 & “sea” in v25. Probably from basis (see note LXVII above). This is king, emperor, or sovereign.
^CXCVI “Aretas” = Aretas. 1x in NT. Perhaps from arete (excellence; moral goodness, excellence, praise; properly, manliness; so, valor, virtue, or uprightness); perhaps from arsen (male, man). This is Aretas, a name meaning “excellency” or “his excellency.” See https://www.abarim-publications.com/Meaning/Aretas.html

^CXCVII “guarded” = phroureo. Related to “serpent” in v3 & “face” in v20. 4x in NT. From phrouros (a guard) OR from pro (before, in front of, earlier than) + horao (see note XVI above). This is to guard, keep, or protect. It is to guard or keep watch as by a military sentinel. Figuratively, it is using active defensive or offensive tactics to guard.
^CXCVIII “of Damascus” = Damaskenos. Related to “Damascus” in v32. 1x in NT. From Damaskos (see note CXCIII above). This is of Damascus or someone from Damascus.
^CXCIX “seize” = piazo. 12x in NT. From piezo (to press down or together, to pack) OR related to biazo (to force, use power to seize); {from bia (strength, force, violence) or bios (life, livelihood, goods, wealth)}. This is to take, catch,  squeeze, capture from hunting, or arrest. This is the root of “piezoelectricity.”
^CC “let down” = chalao. 7x in NT. Perhaps from the base of chasma (gap, gulf, chasm, open space); from chasko (to gape, yawn). This is let down, slacken, loosen.
^CCI “basket” = sargane. 1x in NT. Perhaps akin to Hebrew sarag (to twine together, wrap). This is a basket made of cords or wicker.

^CCII “window” = thuris. 2x in NT. From thura (opening or closure; a door, gate, or entrance; figuratively, an opportunity). This is window or windowsill.
^CCIII “wall” = teichos. 9x in NT. Perhaps from tikto (to beget, bring forth, produce). This is a wall – particular of a house or around a city.
^CCIV “escaped” = ekpheugo. 8x in NT. From ek (from, from out of) + pheugo (to run away in a literal or figurative sense; to flee, escape, shun, or vanish). This is to flee away or escape.
^CCV “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.