2 Corinthians 9

^I “now” = men. This is truly, indeed, even, in fact. Often, it is not translated, but used to emphasize affirmation.
^II “is” = eimi. This is to be, exist.
^III “not necessary” = perissos. From peri (all-around, encompassing, excess). This is abundant, more, excessive, advantage, vehemently.
^IV “write” = grapho. This is to write or describe. It is where the word “graphic” comes from.

^V “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.
^VI “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.
^VII “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.
^VIII “eagerness” = prothumia. 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.

^IX “is the subject of…boasting” = kauchaomai. Perhaps from auxen (neck). This is literally holding one’s head high – to boast proudly or to glory, joy, exult, rejoice. It can be boasting in a positive or negative sense.
^X ‘Macedonia” = Makedon. 5x in NT. Perhaps from makednos (high or tall). This is Macedonian, perhaps meaning “the tall ones” or “highlanders.” See https://en.wiktionary.org/wiki/Macedonia
^XI “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
^XII “been ready” = paraskeuazo. 4x in NT. From para (from beside, by) + skeuos (vessel, tool, container, implement; also vessel in a figurative or literal sense); {from skeuazo (to prepare using a tool)}. This is to prepare, get ready.

^XIII “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.
^XIV “zeal” = zelos. 16x in NT– 6x in a positive sense (zeal for God) & 10x in a negative sense (jealousy/strife). Perhaps from zeo (to boil, be hot, ferment, bubble, boil, or glow; used figuratively for being fervent or earnest). This is eagerness or zeal on the one hand or rivalry and jealousy on the other. The verb is meant to echo the sound of boiling water and so it depicts burning emotion that bubbles over. So, burning anger or burning love.
^XV “stirred up” = erethizo. 2x in NT. From eretho (to provoke to anger) OR akin to eris (strife, quarreling, wrangling; figuratively, debate or one who likes to dispute). This is to stir up, provoke, anger.
^XVI “most” = pleion. From polus (much, many, abundant). This is many, more, great, having a greater value, more excellent.

^XVII “sending” = pempo. This is to send, put forth, or dispatch. This often refers to a temporary errand. It is sending someone with a focus on the place they departed from. By contrast, another Greek word, hiemi, emphasizes the destination and yet another word, stello, focuses on the motion that goes with the sending.
^XVIII “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.
^XIX “boasting” = kauchema. Related to “is the subject of…boasting” in v2. 11x in NT. From kauchaomai (see note IX above). This is the reason for boasting or the boast itself. It could be confidence or reason for pride/glorying. It looks at the result of the boast.

^XX “been empty” = kenoo. 5x in NT. From kenos (properly, something empty or void; hence, worthless, foolish, ineffective, morally void, pretentious, unreal, or false). This is properly to make something empty or void. It is something without recognition that is seen as having no value. Figuratively, this could be to neutralize, falsify, or cause something to be in vain.
^XXI “case” = meros. From meiromai (to get your allotment or portion). This is a part, a share, or a portion.
^XXII “said” = eiron. This is to speak say, answer, command.
^XXIII “Macedonians” = Makedon. Same as “Macedonia” in v2. See note X above.
^XXIV “come” = erchomai. This is to come or go.

^XXV “find” = 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.
^XXVI “are not ready” = aparaskeuastos. Related to “been ready” in v2. 1x in NT. From a (not, without) + paraskeuazo (see note XII above). This is unprepared or unready.
^XXVII “put to shame” = kataischuno. 13x in NT. From kata (down, against, according to, among) + aischunomai (to dishonor, put to shame, shrink, disfigure); {from aischos (shame, disgrace, disfigurement)}. This is literally to shame down, which is to say disgrace or implying make someone blush. It can be frustrate, dishonor, confound or shame.
^XXVIII “say” = lego. This is to speak, say, name, call, command. It is generally to convey verbally.
^XXIX “undertaking” = hupostasis. 5x in NT. From hupo (by, under, about) + histemi (to stand, place, set up, establish, stand ready, stand firm, be steadfast). 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.

^XXX “thought” = hegeomai. From ago (lead, bring, carry, drive, guide, go). This is to think, suppose, have an opinion. It is to lead the way, what comes in front or first, initial thought, high esteem or authority. It can refer to one who commands in an official capacity. This word shares a root with the word “hegemony.”
^XXXI “necessary” = anagkaios. 8x in NT. From anagke (necessity – something that happens that requires an immediate response; associated with pain or distress); {from ana (up, again, back, among, anew) + agcho (to press tightly or compress)} OR ana (see above) + agkale (the arm, particularly one that is bent to carry a load); {from agkos (a bend)}. This is necessary, essential, proper, intimate. It can be used to refer to close relatives.
^XXXII “urge” = parakaleo. From para (beside, by, in the presence of) + kaleo (to call by name, invite, to name, bid, summon, call aloud) {related to keleuo (to command, order, direct); from kelomai (to urge on)}. This is to call to, summon, invite, request, or beg. It can also be exhort or admonish. Also, this can be encourage, comfort, or console. This word has legal overtones and is used of one’s advocate in a courtroom. It is the root of the name of the Holy Spirit “paraclete” is our advocate and comforter.

^XXXIII “go on ahead” = proerchomai. Related to “come” in v4. 9x in NT. From pro (before, first, in front of, earlier) + erchomai (see note XXIV above). This is to advance, move forward. It is moving ahead in location or time.
^XXXIV “arrange in advance” = prokatartizo. 1x in NT. From pro (before, earlier than, ahead, prior) + katartizo (to prepare, complete, perfect for final use; restoring something to a good condition, whether for the first time or one more; to repair in a literal or figurative sense); {from kata (down, against, throughout, among) + artizo (get ready, prepare); {from artios (perfect, complete, ready, adequate, fitted); from arti (now, in the moment); from airo (raise, take up, lift, remove)}}. This is to prepare or arrange ahead of time.
^XXXV “bountiful gift” = eulogia. Related to “say” in v4. 16x in NT. From eulogeo (speaking well of – speaking so that the other is benefited; praise, bless, thank, or call for a blessing); {from eu (good, well, well done) + logos (word, statement, speech, analogy; 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 (see note XXVIII above)}}. This is praise, blessing, eloquent speaking, eulogy, consecration, gift.

^XXXVI “promised” = proepagello. Related to “thought” in v5. 2x in NT. From pro (before, first, in front of, earlier) + epaggellomai (to proclaim, profess, or make a promise that is fitting); {from epi (on, upon, against, what is fitting) + aggello (to announce, report); {from aggelos (angel, messenger); probably from ago (see note XXX above)}}. This is to announce before or to promise a long time ago.
^XXXVII “ready” = hetoimos. 17x in NT. From heteos (fitting, fitness). This is make ready, be ready because of being prepared, standing by, adjusted; ready to meet some opportunity or challenge.
^XXXVIII “extortion” = pleonexia. Related to “most” in v2. 10x in NT. From pleonektes (one who covets more, covetousness, avariciousness, one who defrauds or harms others’ rights; one eager for gain); {from pleion (see note XVI above) + echo (to have, hold, possess)}. This is avarice, greed, advantage, desire for more. It can imply fraudulence or extortion.

^XXXIX “sows” = speiro. Probably from spao (to pull or draw like one draws a sword). This is sowing a seed or scattering. It is sowing in a literal or figurative sense.
^XL “sparingly” = pheidomenos + pheidomenos. 2x in NT– both in this passage. From pheidomai (to spare, refrain, or to treat with leniency). This is stingily or sparingly.
^XLI “reap” = therizo. From theros (summer; the heat, which implies summer); from thero (to heat). This is to gather or harvest.
^XLII “bountifully” = epi + eulogia. Literally, “upon blessings.” Epi is on, upon, against, what is fitting. Eulogia is the same as “bountiful gift” in v5. See note XXXV above.

^XLIII “each” = hekastos. Perhaps from hekas (separate). This is each one, any, every. It is every individual as a distinct entity as opposed to those counted as a group in small sets.
^XLIV “made up” = proaireo. Related to “arrange in advance” in v5. 1x in NT. From pro (before, in front of, earlier than) + haireo (to take, choose, or prefer); {probably related to airo (see note XXXIV above)}. This is to propose, purpose, intend, choose.
^XLV “mind” = 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.
^XLVI “regretfully” = lupe. 16x in NT. This is pain, whether physical or mental. It includes grief, sorrow, distress, or a heavy heart.
^XLVII “compulsion” = anagke. Related to “necessary” in v5. 18x in NT. See note XXXI above.

^XLVIII “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
^XLIX “loves” = agapao. Perhaps from agan (much). This is love, longing for, taking pleasure in. It is divine love or human love that echoes divine love.
^L “cheerful” = hilaros. Related to “arrange in advance” in v5 & “made up” in v7. 1x in NT. From hileos (forgiving, merciful, gracious, cheerful as benevolent; a way to say “far be it”); {from hilaos (gracious, benevolent) or from haireo (see note XLIV above)}. This is cheerful, joyous, satisfied, willing. It is where the word “hilarious” comes from.
^LI “giver” = dotes. 1x in NT. From didomi (give, offer, place, bestow, deliver; give in a literal or figurative sense). This is a giver or bestower.

^LII “is able” = dunateo. 3x in NT– 1x in Romans & 2x in 2 Corinthians. From dunatos (mighty or powerful; ability of persons, possibility of things; what can be given the power or ability that the subject exhibits); from dunamai (to be able, have power or ability). This is being able or powerful. It is the same root as the Greek word for “miracle.”
^LIII “every” = pas. This is all or every.
^LIV “blessing” = 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.
^LV “provide…in abundance” = perisseuo. Related to “not necessary” in v1. From perissos (see note III above). This is more than what is ordinary or necessary. It is abounding, overflowing, being leftover, going above and beyond. It is super-abounding in number or quality.

^LVI “always” = pas + pantote. Pas is the same as “every” in v8. See note LIII above. Pantote is related to “every” in v8. From pas (see note LIII above) + tote (then, whether past or future); {from hote (when); from ho (the)}. This is literally every when. It is always, at all times.
^LVII “having” = echo. Related to “extortion” in v5. See note XXXVIII above.
^LVIII “enough” = pas + autarkeia. Pas is the same as “every” in v8. See note LIII above. Autarkeia is 2x in NT. From autarkes (contented, independent, having enough); {from autos (he, she, self, they, same) + arkeo (to assist, be satisfied or sufficient; properly, to ward off, by extension being satisfactory)}.  This is independence or self-sufficiency.

^LIX “share abundantly” = perisseuo. Same as “provide…in abundance” in v8. See note LV above.
^LX “good” = agathos. This is good, a benefit, or a good thing. It is good by its very nature, intrinsically good. A different word, kalos, refers to external signs of goodness.
^LXI “work” = ergon. From ergo (to work, accomplish, do). This is work, task, deed, labor, effort.
^LXII “scatters abroad” = skorpizo. 5x in NT. This is to scatter, distribute, dissipate, waste, cause to flee.
^LXIII “gives” = didomi. Related to “giver” in v7. See note LI above.
^LXIV “poor” = penes. 1x in NT. From penomai (working for a living; laborer, poor person; to work for daily bread) OR from peno (to toil to survive day by day). This is someone who works, a poor person. It could also imply someone who is starving.

^LXV “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.
^LXVI “endures” = meno. This is to stay, remain, wait, await, continue, abide, endure. It can mean to literally stay in a place or to remain in a condition or to continue with hope and expectation.
^LXVII “forever” = eis + ho + aion. Literally, “to the age.” 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.

^LXVIII “supplies” = epichoregeo. Related to “thought” and “promised” in v5. 5x in NT. From epi (on, upon, against, what is fitting) + choregeo (to be the leader of a performing group, to help pay the expenses of a chorus; thus, to supply, furnish); {from choros (a dance or chorus) + ago (see note XXX above)}. This is lavishly provide or supply. It can also mean to help, nourish, or contribute.
^LXIX “seed” = sporos. Related to “sows” in v6. 6x in NT. From speiro (see note XXXIX above). This is seed or a seed that is already scattered. It is where the word “spore” comes from.
^LXX “sower” = speiro. Same as “sows” in v6. See note XXXIX above.

^LXXI “bread” = artos. Related to “arrange in advance” in v5 & “made up” and “cheerful” in v7. Perhaps from airo (see note XXXIV above). This is bread or a loaf. It is a loaf as raised.
^LXXII “food” = brosis. 11x in NT. From bibrosko (to eat). This is food and the act of eating. It is eating in a literal or figurative sense.
^LXXIII “supply” = choregeo. Related to “thought” and “promised” in v5 & “supplies” in v10 & to “supplies” in v10. 2x in NT. See note LXVIII above.
^LXXIV “multiply” = plethuno. 12x in NT. From plethos (fullness, multitude, great number); from pletho (to fill, accomplish, supply; to fill to maximum capacity). This is to increase, multiply, or abound. It is filling to its greatest potential or utmost capacity.

^LXXV “seed for sowing” = sporos. Same as “seed” in v10. See note LXIX above.
^LXXVI “increase” = auxano. From auksano (to grow or enlarge, whether literal or figurative). This is growing whether in size or mature or greatness or some other metric.
^LXXVII “harvest” = gennema. 8x in NT. From gennao (to beget, give birth to, or bring forth; properly, procreation by the father, but used of the mother by extension; figuratively, to regenerate); from genna (descent, birth); from genos (family, offspring, kin – in a literal or figurative sense); 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 offspring, child, fruit, brood, or produce in a literal or figurative sense.

^LXXVIII “enriched” = ploutizo. Related to “most” in v2 & “extortion” in v5 & to “multiply” in v10. 3x in NT. From ploutos (abundance, wealth, or riches; money, possessions, spiritual abundance, or a valuable bestowment); from polus (see note XVI above) OR pleo (to sail, voyage); {probably from pluno (to plunge – so to wash); from pluo (to flow)} OR pletho (see note LXXIV above). This is to enrich, cause abundance, bring fullness.
^LXXIX “great” = pas. Same as “every” in v8. See note LIII above.
^LXXX “generosity” = haplotes. Related to “enriched’ in v11. 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 LXXVIII above)}. This is singleness, simplicity, purity, bountifulness. It is sincerity that is not self-seeking. Objectively, this can be generosity.

^LXXXI “produce” = katergazomai. Related to “work” in v8. From kata (down, against, throughout, among, daily) + ergazomai (to work, labor); {from ergon (see note LXI above)}. This is working something until it is completed, working fully, accomplishing, producing, achieving, performing.
^LXXXII “thanksgiving” = eucharistia. Related to “blessing” in v8 & to “bountiful gift” in v5. 15x in NT. From eucharistos (thankful, well favored); {from eu (good, well, well done, rightly) + charis (see note LIV above)}. This is thankfulness or thanksgiving. It is active gratitude. It is related to the word “eucharist.”
^LXXXIII “rendering” = diakonia. Same as “ministry” in v1. See note V above.
^LXXXIV “ministry” = leitourgia. Related to “work” in v8 & “produce” in v11. 6x in NT. From leitourgeo (to minister or serve the public in an authorized capacity; to act in a charitable capacity); from leitourgos (a public servant, a minister, or other kind of servant; it can be used of priests and Levites; anyone who serves or ministers for the community’s good); {from laos (people, crowd, the chosen people) + ergon (see note LXI above)}. This is a service or ministry. It could be an official or administrative service. It could also refer to ministry in a temple by a priest or a gift given by an almsgiver. It is where the word “liturgy” comes from.

^LXXXV “only” = monon. Related to “endures” in v9. From monos (alone, single, remaining, mere, desolate); from meno (see note LXVI above). This is merely, only, simply, sole. It can also imply alone.
^LXXXVI “supplies” = eimi + prosanapleroo. Eimi is the same as “is” in v1. See note II above. Prosanapleroo is related to “multiply” in v10 & “enriched” in v11. 2x in NT– both in 2 Corinthians. From pros (at, to, toward, with) + anapleroo (to fill up, supply, occupy, fulfil; adding what is missing so that 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); from pletho (see note LXXIV above)}}. This is to furnish or supply fully.
^LXXXVII “needs” = 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.

^LXXXVIII “overflows” = perisseuo. Same as “provide…in abundance” in v8. See note LV above.
^LXXXIX “many” = polus. Related to “most” in v2 & “extortion” in v5 & “enriched” in v11. See note XVI above.
^XC “testing” = 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.
^XCI “ministry” = diakonia. Same as “ministry” in v1. See note V above.

^XCII “glorify” = doxazo. Related to “testing” in v13. From doxa (glory, opinion, praise, honor, renown; particularly used as a quality of God or manifestation of God – splendor); from dokeo (see note XC above). 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.
^XCIII “obedience” = hupotage. 4x in NT. From hupotasso (to place under; to subject, submit, obey, or subordinate); {from hupo (by, under, about, under one’s authority) + tasso (to arrange, appoint, determine)}. This is submission, obedience, or control.
^XCIV “confession” = homologia. Related to “say” in v4 & “bountiful gift” in v5. 6x in NT. From homologeo (to agree, speak the same, declare, promise, praise, celebrate; to align with, express the same conclusion, endorse); {from homologos (of one mind); {from homos (the same) + lego (see note XXVIII above)}}. This is agreement, confession, acknowledgment. It is professing or affirming a conclusion.

^XCV “gospel” = euaggelion. Related to “bountiful gift” in v5 & “thanksgiving” in v11 & to “thought” and “promised” in v5 & “supplies” and “supply” in v10. From eu (see note XXXV above) + aggelos (see note XXXVI above). This is literally “the good news,” used for the gospel. This is also where “evangelism” comes from.
^XCVI “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.
^XCVII “partnership” = 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.
^XCVIII “all others” = pas. Same as “every” in v8. See note LIII above.

^XCIX “long” = epipotheo. 9x in NT. From epi (on, upon, at, what is fitting) + potheo (to yearn). This is to long for, greatly desire, or strain towards. It can also imply doting or a desire to possess something or someone, whether legitimately or wrongfully.
^C “pray” = deesis. 18x in NT. From deomai (having an urgent need because one is missing or needing something so it is an earnest appeal or pressing request); from deo (to tie, bind, fasten, impel, compel; to declare something against the law or prohibited). This is a request coming from a deep personal need or want. So, it is supplication or prayer.
^CI “surpassing” = huperballo. 5x in NT. From huper (over, above, beyond) + ballo (to throw, cast, place, put, rush, drop). This is to surpass, exceed, or excel. Properly, it is to throw beyond or run beyond. So, it is transcending, eminent, or surpassing. This shares the same root as “hyperbole.”
^CII “grace” = charis. Same as “blessing” in v8. See note LIV above.

^CIII “thanks” = charis. Same as “blessing” in v8. See note LIV above.
^CIV “indescribable” = anekdiegetos. Related to “thought” and “promised” in v5 & “supplies” and “supply” in v10 & “gospel” in v13. 1x in NT. From a (not, without) + ekdiegeomai (to report or describe fully – the reporter having thorough knowledge of the issue at hand); {from ek (from, from out of) + diegeomai (to describe fully, narrate, declare, tell something clearly so that one knows what is most important); {from dia (through, because of, across, thoroughly) + hegeomai (see note XXX above)}}. This is inexpressible, inexplicable, or indescribable.
^CV “gift” = dorea. Related to “giver” in v7 & “gives” in v9. 11x in NT. From doron (gift, offering, sacrifice; emphasizes that the gift is given freely, voluntarily); from didomi (see note LI above). This is a free gift given voluntarily and not received by merit or entitlement. It emphasizes the benevolence of the giver.