2 Corinthians 8

^I “know” = gnorizo. From ginosko (to know, recognize, realize, perceive, learn; gaining knowledge through personal experience). This is to declare, know, discover, make known.
^II “brothers” = adelphos. From a (with, community, fellowship) + delphus (womb). This is a brother in a literal or figurative sense. It is also used of another member of the Church.
^III “grace” = charis. From chairo (to rejoice, be glad; used to say hello; properly, delighting in the grace of God or experiencing God’s favor); from char– (to extend favor, lean towards, be inclined to be favorable towards). This is grace, kindness, favor, gratitude, thanks. It is the sense of being inclined to or favorable towards – leaning towards someone to share some good or benefit. This can be literal, figurative, or spiritual. It is grace as abstract concept, manner, or action.
^IV “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.

^V “granted” = didomi. To give, offer, place, bestow, deliver. This is give in a literal or figurative sense.
^VI “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.
^VII “Macedonia” = Makedonia. From makedonia (Macedonia, highland); from makednos (high or tall). This is Macedonia in Greece. See https://en.wiktionary.org/wiki/Macedonia

^VIII “severe” = polus. This is much, often, plenteous – a large number or a great extent.
^IX “ordeal” = dokime. 8x in NT. From dokimos (what passes the test, approved, acceptable, genuine, verified); from dechomai (to warmly receive, be ready for what is offered, take, accept, or welcome; to receive in a literal or figurative sense) or dokeo (to have an opinion, seem, appear, suppose; a personal judgment; to think); {from dokos (opinion)}  This is something that is being proved or tried in the sense of being tested. It can refer to the ordeal itself or imply something that has passed the test – that is genuine, trustworthy, or of good character.
^X “affliction” = thlipsis. From thlibo (to press in on and make narrow, rub together, constrict; figuratively to oppress or afflict). This is pressure that hems us in – used often of internal pressure that makes us feel like we have no other options and are confined or restricted. So, this is persecution, affliction, trouble, distress, and anguish. There is a different word, stenoxoria, that refers to external pressure that we feel from what’s going on.

^XI “abundant” = perisseia. 4x in NT. From perisseuo (more than what is ordinary or necessary; abounding, overflowing, being leftover, going above and beyond; super-abounding in number or quality); from perissos (abundant, more, excessive, advantage, vehemently); from peri (all-around, encompassing, excess). This is abundance, surplus – it is more than expected.
^XII “joy” = chara. Related to “grace” in v1. From chairo (see note III above). This is joy, delight, gladness. Can be understood as the feeling you get when you are aware of grace.
^XIII “extreme” = bathos. 8x in NT. From bathus (deep in a literal or figurative sense); from the same root as basis (step, foot). This is depth, fullness, profundity, or immensity. This is where the term “bathysphere” comes from, but not the English word “bath.”
^XIV “poverty” = ptocheia. 3x in NT – 2x in 2 Corinthians 8 & 1x in Revelation 2. From ptocheuo (to be poor, a beggar, helpless; literal or figurative); from ptochos (poor or destitute – someone who is extremely poor and bowed down because of a long struggle under poverty; properly, bent over so figuratively someone who is deeply destitute and lacking tangible resources; a beggar – as extremely opposite a wealthy person as possible); from ptosso (to crouch or cower as a beggar does). This is destitution or poverty in a literal or figurative sense.

^XV “overflowed” = perisseuo. Related to “abundant” in v2. See note XI above.
^XVI “wealth” = ploutos. Related to “severe” in v2. From polus (see note VIII above) 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 abundance, wealth, or riches. It could refer to money/possessions or spiritual abundance. It can also be used for a valuable bestowment.
^XVII “generosity” = haplotes. Related to “wealth” in v2. 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 (see note XVI above)}. This is singleness, simplicity, purity, bountifulness. It is sincerity that is not self-seeking. Objectively, this can be generosity.

^XVIII “testify” = martureo. From martus (a witness whether having heard or seen something; witness literally, judicially, or figuratively; by analogy, a martyr). This is to bear witness, testify, give evidence. It is to testify in a literal or figurative sense.
^XIX “voluntarily gave” = authairetos. 2x in NT – both in 2 Corinthians 8. From autos (he, she, self, they, same) + haireo (to take, choose, or prefer); {probably related to airo (raise, take up, lift, remove)}. This is acting voluntarily, choosing oneself.
^XX “means” = 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.

^XXI “begging” = deomai. From deo (to tie, bind, fasten, impel, compel; to declare something against the law or prohibited) This is having an urgent need because one is missing or needing something so it is an earnest appeal or pressing request.
^XXII “earnestly” = meta + polus + paraklesis. Meta is with, among, after, beyond . Polus is the same as “severe” in v2. See note VIII above. Paraklesis is related to “churches” in v1. From parakaleo (to call to, summon, invite, request, or beg; to exhort or admonish; to encourage, comfort, or console; has legal overtones and is used of one’s advocate in a courtroom); {from para (beside, by, in the presence of) + kaleo (see note VI above)}. This is calling someone for help, a personal exhortation, comfort, encouragement, joy, entreaty, urging. This word comes from a legal setting – as bringing evidence to advocate for another in court. This word is related to the word “Advocate” or paraclete used for the Holy Spirit.
^XXIII “favor” = charis. Same as “grace” in v1. See note III above.

^XXIV “partnering” = koinonia. 19x in NT. From koinonos (partner, companion, partaker, sharer); From koinos (common, shared, unclean, ritually profane); probably from sun (with, together with). This is sharing in common so it is fellowship, participation, communion, and aid that comes from the community.
^XXV “ministry” = 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.
^XXVI “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.

^XXVII “expected” = elpizo. From elpis (expectation, hope, trust, confidence, faith; expectation whether abstract or concrete); from elpo (to anticipate, welcome, expect; usually to anticipate positively); from elpomai (to anticipate, expect). This is to expect, trust, hope for, or to wait in an active way.
^XXVIII “gave” = didomi. Same as “granted” in v1. See note V above.
^XXIX “first” = proton. From protos (what is first, which could be the most important, the first in order, the main one, the chief); from pro (before, first, in front of, earlier). This is firstly, before, in the beginning, formerly.
^XXX “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.
^XXXI “will” = thelema. From thelo (to desire, wise, will, intend). This is the act of will, choice, purpose, or decree.

^XXXII “urge” = parakaleo. Related to “churches” in v1 & “earnestly” in v4. See note XXII above.
^XXXIII “Titus” = Titos. 14x in NT. From Latin Titus (Titus, meaning “honorable” or “strong” or “of the giants”). This is Titus or Titius, meaning “honorable” or “strong” or “of the giants.” See https://en.wiktionary.org/wiki/Titus
^XXXIV “made a beginning” = proenarchomai. 2x in NT. From pro (before, earlier, above) + enarchomai (to begin, to rule); {from en (in, on, at, by with, among) + archo (to rule, begin, have first rank or have political power)}. This is to begin previously, the first one to begin.
^XXXV “complete” = epiteleo. 10x in NT. From epi (on, upon, against, what is fitting) + teleo (to complete, fulfill, accomplish, end); {from telos (an end, aim, purpose, completion, end goal, consummation, tax; going through the steps to complete a stage or phase and then moving on to the next one)}. This is to complete or make perfect, execute, accomplish, undergo or finish.
^XXXVI “generous undertaking” = charis. Same as “grace” in v1. See note III above.

^XXXVII “excel” = perisseuo. Same as “overflowed” in v2. See note XV above.
^XXXVIII “everything” = pas. This is all, every.
^XXXIX “faith” = pistis. From peitho (to have confidence, urge, be persuaded, agree, assure, believe, have confidence, trust). This is less about knowing, believing, and repeating a list of doctrines then it is about trusting God. Faith means listening to God and seeking to live a holy life even (and especially) when we don’t understand how everything works or fits together. Faith is about being faithful (trusting and doing) rather than being all knowing.
^XL “speech” = logos. From lego (to speak, tell, mention). This is word, statement, speech, analogy. It is a word that carries an idea or expresses a thought, a saying. It could refer to a person with a message or reasoning laid out in words. By implication, this could be a topic, line of reasoning, or a motive. It can be used for a divine utterance or as Word – Christ.

^XLI “knowledge” = gnosis. Related to “know” in v1. From ginosko (see note I above). This is knowing, knowledge, understanding, wisdom. It is direct knowledge – working knowledge that links theory and application.
^XLII “utmost” = pas. Same as “everything” in v7. See note XXXVIII above.
^XLIII “eagerness” = spoude. 12x in NT. From speudo (to hurry, urge on, await); probably from pous (foot in a figurative or literal sense). This is haste, diligence, earnestness, effort. It is being swift to demonstrate one’s enthusiasm. It is doing what one is told right away and with full effort.
^XLIV “love” = agape. From agapao (to love, take pleasure in, esteem; to prefer). This is love, goodwill, benevolence. It is God’s divine love or human love that mirrors God’s love.

^XLV “say” = lego. Related to “speech” in v7. See note XL above.
^XLVI “command” = epitage. 7x in NT. From epitasso (to arrange, command, charge); {from epi (on, upon, to, against, what is fitting) + tasso (to arrange, appoint, determine)}. This is a command, instruction, authority, decree.
^XLVII “eagerness” = spoude. Same as “eagerness” in v7. See note XLIII above.
^XLVIII “others” = 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.

^XLIX “testing” = dokimazo. Related to “ordeal” in v2. From dokimos (see note IX above). This is to test, examine, prove. It is to approve after subjecting to a test to determine if it is real or acceptable. It is to test in a literal or figurative sense.
^L “genuineness” = gnesios. 4x in NT. 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) OR from the same as genesia (birthday celebration); {from genesis (origin, lineage, life, nativity, nature, generation); from the same as genea (family, generation, kind, or nation;  an age as a period of time, infinity); from genos (family, offspring, kin – in a literal or figurative sense); from ginomai (see above)}. This is literally one who was born within wedlock or born according to the law. Figuratively, it means real, genuine, sincere, true – true from its origins, authentic, legitimate. This is an affectionate connotation.
^LI “know” = ginosko. Related to “know” in v1 & “knowledge” in v7. See note I above.
^LII “generous act” = charis. Same as “grace” in v1. See note III above.

^LIII “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.
^LIV “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.
^LV “was” = eimi. This is to be, exist.
^LVI “rich” = plousios. Related to “severe” and “wealth” in v2 & to “wealth” in and “generosity” in v2. From ploutos (see note XVI above) OR pleo (see note XVI above) OR pletho (see note XVI above). This is wealthy, having full resources. It can be a rich person or refer to God’s abundance.

^LVII “became poor” = ptocheuo. Related to “poverty” in v2. 1x in NT. See note XIV above.
^LVIII “become rich” = plouteo. Related to “severe” and “wealth” in v2 & “rich” in v9 & to “wealth” in and “generosity” in v2 & “rich” in v9. 12x in NT. From ploutizo (to enrich, cause abundance, bring fullness); from ploutos (see note XVI above) OR pleo (see note XVI above) OR pletho (see note XVI above). This is to be rich or abound in. It is to be or get wealth in a literal or figurative sense.
^LIX “opinion” = gnome. Related to “know” in v1 & “knowledge” in v7 & “know” in v9. 9x in NT. From ginosko (see note I above). This is plot, purpose, opinion, judgment, advice, consent, purpose.
^LX “is 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.

^LXI “began” = proenarchomai. Same as “made a beginning” in v6. See note XXXIV above.
^LXII “last year” = perusi. 2x in NT. Perhaps from peras (limit, boundary, end); {related to peirar (end limit) or akin to peran (over, beyond, across)}; {from pera (on the far side); from peiro (to pierce)}. This is last year.
^LXIII “only” = monon. From monos (alone, single, remaining, mere, desolate); from meno (to stay, abide, wait, endure). This is merely, only, simply, sole. It can also imply alone.
^LXIV “do” = poieo. This is to make, do, act, construct, abide, or cause.
^LXV “desire” = thelo. Related to “will” in v5. See note XXXI above.

^LXVI “finish” = epiteleo. Same as “complete” in v6. See note XXXV above.
^LXVII “eagerness” = prothumia + thelo. Prothumia is 5x in NT. From prothumos (willing, eager, ready, enthusiastic, free from resistance; predisposed, willing, or generous from one’s own impulse); {from pro (before, ahead, earlier than, above) + thumos (passion, actions that stem from passion or impulse; can be rage, indignation); {from thuo (to breathe violently, seethe, rage; properly, to rush as breathing heavy; so smoke as in offering an animal sacrifice by fire; by extension, killing or slaying in general)}}. This is eagerness, readiness – already inclined to do something, promptness. Thelo is the same as “desire” in v10. See note LXV above.
^LXVIII “means” = echo. This is to have, hold, possess.

^LXIX “eagerness” = prothumia. Same as “eagerness” in v11. See note LXVII above.
^LXX “is there” = prokeimai. 5x in NT. From pro (before, ahead, earlier than, above) + keimai (to lie, recline, set, be appointed, be destined). This is to be present, set forth, exhibit, to set in view, to show as an example, be first.
^LXXI “acceptable” = euprosdektos. Related to “ordeal” in v2 & “testing” in v8. 5x in NT– 2x in Romans, 2x in 2 Corinthains, & 1x in 1 Peter. From eu (good, well, well done) + prosdechomai (to receive, welcome, expect, accept; reception with a warm, personal welcome or active waiting; endurance or patience); {from pros (at, to, toward, with) + dechomai (see note IX above)}. This is welcome, pleasing, approved.
^LXXII “has” = echo. Same as “mean” in v11. See note LXVIII above.

^LXXIII “relief” = anesis. 5x in NT. From aniemi (to send up, loosen, sink, abandon, forbear, slacken, desert); {from ana (up, again, back, among, anew) + hiemi (to send)}. This is some kind of loosening or ease. It can also be a relief, freedom, or indulgence.
^LXXIV “others” = 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).
^LXXV “hardship” = thlipsis. Same as “affliction” in v2. See note X above.
^LXXVI “equality” = isotes. 3x in NT. From isos (equal, same, similar, consistent); perhaps from eido (to know, remember, perceive – to see and so understand). This is equality, likeness, equity. It can be alike in status or measure.

^LXXVII “present” = 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.
^LXXVIII “abundance” = perisseuma. Related to “abundant” and “overflowed” in v2. 5x in NT. From perisseuo (see note XI above). This is abundance, overflow, more than was expected up to the limit – a super-plus.
^LXXIX “need” = husterema. 9x in NT. From hustereo (to fall behind, come late, be interior, suffer need, be left out); from husteros (last, later). This is something lacking. So it could be a need or a defect. It could be a shortcoming or poverty.

^LXXX “abundance” = perisseuma. Same as “abundance” in v14. See note LXXVIII above.
^LXXXI “supply” = ginomai. Related to “genuineness” in v8. See note L above.
^LXXXII “be” = ginomai. Same as “supply” in v14. See note LXXXI above.
^LXXXIII “written” = grapho. This is to write or describe. It is where the word “graphic” comes from.
^LXXXIV “much” = polus. Same as “severe” in v2. See note VIII above.
^LXXXV “have too much” = pleonazo. Related to “severe” and “wealth” in v2 & “rich” and “become rich” in v9. 9x in NT. From pleion (many, more, great, having a greater value, more excellent); from polus (see note VIII above). This is to abound, increase, to superabound. It shares a root with “pleonasm.”

^LXXXVI “little” = oligos. This is few or small – it can be a short time or extent, low light, amount, or worth.
^LXXXVII “have too little” = elattoneo. 1x in NT. From elasson (smaller, inferior, younger, less, worse; smaller in a variety of possible aspects); from the same as elachistos (smallest or littlest in the sense of size, amount, rank, dignity, and so on); from elachus (short); used as a superlative for mikros (small). This is to have lack, diminish, or fall short.
^LXXXVIII “thanks” = charis. Same as “grace” in v1. See note III above.
^LXXXIX “put” = didomi. Same as “granted” in v1. See note V above.
^XC “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.
^XCI “eagerness” = spoude. Same as “eagerness” in v7. See note XLIII above.

^XCII “not only” = men. This is truly, indeed, even, in fact. Often, it is not translated, but used to emphasize affirmation.
^XCIII “accepted” = dechomai. Related to “ordeal” in v2 & “testing” in v8 & “acceptable” in v12. See note IX above.
^XCIV “appeal” = paraklesis. Same as “earnestly” in v4. See note XXII above.
^XCV “more eager” = spoudaios. Related to “eagerness” in v7. 3x in NT. From spoudaios (eager, prompt, zealous, diligent, hasty); from spoude (see note XLIII above). This is diligently, promptly, speedily, eagerly.
^XCVI “is” = huparcho. Related to “made a beginning” in v6. From hupo (by, under, about, subordinate to) + archo (see note XXXIV above). This is to begin or be ready, to exist or possess. It is what one already has or possesses.
^XCVII “going” = exerchomai. From ek (from, from out of) + erchomai (to come, go). This is to go out, depart, escape, proceed from, spread news abroad.
^XCVIII “of his own accord” = authairetos. Same as “voluntarily gave” in v3. See note XIX above.

^XCIX “sending” = sumpempo. 2x in NT. From sun (with, together with) + pempo (to send, put forth, or dispatch; often a temporary errand; sending someone with a focus on the place they departed from). This is to send with.
^C “praised” = 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.
^CI “all” = pas. Same as “everything” in v7. See note XXXVIII above.
^CII “gospel” = euaggelion. Related to “acceptable” in v12. From eu (see note LXXI above) + 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.

^CIII “appointed” = cheirotoneo. 2x in NT. From cheir (hand in a literal sense; figuratively, the means a person uses to accomplish things so it can mean power, means, or instrument); {perhaps from cheimon (winter, storm – winter as the rainy season); related to the base of chasma (chasm, gap, gulf); from chasko (to yawn)} + teino (to stretch). This is to choose by raising one’s hand, to vote in an assembly, to appoint.
^CIV “travel with” = sunekdemos. Related to “begging” in v4. 2x in NT. From sun (with, together with) + from ekdemeo (to be distant rom home, absent; it can mean to quit or emigrate); {from ek (from, from out of) + demos (district, multitude, rabble, assembly; Greeks bound by similar laws or customs); {from deo (see note XXI above)}}. This is someone with you who is also away from home – a travelling companion.
^CV “administering” = diakoneo. Related to “ministry” in v4. From diakonos (servant, minister, waiter, or attendant; a person who performs a service, including religious service); {perhaps from dia (through, across to the other side, thoroughly) + konis (see note XXV above) OR from dioko (see note XXV above)}. This is to wait at table, to serve generally, to minister or administer, to be in the office of deacon. To wait on someone as a slave, friend, or host.

^CVI “glory” = doxa. Related to “ordeal” in v2 & “testing” in v8. From dokeo (see note IX above). This is literally something that evokes a good opinion – something that connects to our understanding of intrinsic worth. The ultimate expression of this is, of course, God and God’s manifestation. So, this is opinion, honor, and dignity, but also praise, glory, renown, and worship.
^CVII “goodwill” = prothumia. Same as “eagerness” in v11. See note LXVI above.
^CVIII “making…arrangement” = stello. 2x in NT. Probably from histemi (to stand, place, set up, establish, stand ready, stand firm, be steadfast). This is to make an arrangement, prepare, keep away, stall, refrain from socializing with.
^CIX “blame” = momaomai. 2x in NT– both in 2 Corinthians. From momos (literally a spot; figuratively blame, disgrace, flaw, censure); {perhaps from memphomai (to blame, be disgraceful; be rejected due to doing bad things); from mempteos (rejected because one has been condemned)}. This is to blame, slander. It is to recognize a blemish on something/someone and so bring disgrace.
^CX “generous gift” = hadrotes. 1x in NT. From hadros (thick, well-grown). This is plumpness, abundance, generosity.

^CXI “setting…minds on” = pronoeo. Related to “know” in v1 & “knowledge” in v7 & “know” in v9 & “advice” in v10. 3x in NT. From pro (before, first, in front of, earlier) + 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 (see note I above)}. This is literally to think of ahead of time so it is to practice, plan, foresee, respect, regard.
^CXII “what is right” = 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.
^CXIII “before” = enopios. From en (in, on, at, by, with) + ops (eye, face); {from optanomai (to appear, be seen); from horao (become, seem, appear)}. This is literally “in sight of.” It means before in a literal or figurative sense.

^CXIV “before” = enopios. Same as “before” in v21. See note CXIII above.
^CXV “people” = anthropos. Related to “before” in v21. Probably from aner (man, male, husband) + ops (see note CXIII above). This is human, humankind. Used for all genders.
^CXVI “often” = pollakis. Related to “severe” and “wealth” in v2 & “rich” and “become rich” in v9 & “have too much” in v15. 18x in NT. From polus (see note VIII above). This is often, many, frequently, again and again.
^CXVII “found” = eimi. Same as “was” in v9. See note LIV above.
^CXVIII “eager” = spoudaios. Same as “more eager” in v17. See note XCV above.
^CXIX “many matters” = polus. Same as “severe” in v2. See note VIII above.

^CXX “more” = polus. Same as “severe” in v2. See note VIII above.
^CXXI “eager” = spoudaios. Same as “more eager” in v17. See note XCV above.
^CXXII “great” = polus. Same as “severe” in v2. See note VIII above.
^CXXIII “confidence” = pepoithesis. Related to “faith” in v7. 6x in NT. From peitho (see note XXXIX above). This is persuasion, confidence, trust. It is related to the Greek word for faith – pistis.

^CXXIV “partner” = koinonos. Related to “partnering” in v4. 10x in NT. See note XXIV above.
^CXXV “coworker” = sunergos. 13x in NT. From sun (with, together with) + the base of ergon (work, task, deed, labor, effort) {from ergo (to work, accomplish, do)}. This is co-worker, associate, helper, co-laborer or one’s companion during labor.
^CXXVI “messengers” = apostolos. Related to “making…arrangement” in v20. 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 CVIII 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.

^CXXVII “openly” = prosopon. Related to “before” and “people” in v21. From pros (at, towards, with) + ops (see note CXIII above). This is the face, surface, or front. It can imply presence more generally.
^CXXVIII “show” = endeiknumi. Related to “proof” in v24. 11x in NT. See note CXXIX below.
^CXXIX “proof” = endeixis. 4x in NT. From endeiknumi (to prove, demonstrate, show by word or deed); {from en (in, on, at, by, with, among) + deiknumi (to show, point out, exhibit; figurative for teach, demonstrate, make known)}. This is a proof, sign, demonstration, display.
^CXXX “boasting” = kauchesis. 11x in NT. From kauchaomai (literally holding one’s head high – to boast proudly or to glory, joy, exult, rejoice; boasting in a positive or negative sense); {perhaps from auxen (neck)} + euchomai (to pray, wish, or will). This can be boasting, glorying, or rejoicing. It can be boasting in a positive or negative sense.