Philippians 2:1-18

^I “encouragement” = paraklesis. 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 (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 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.
^II “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.
^III “consolation” = paramuthion. 1x in NT. From paramutheomai (comforting in a sympathetic or encouraging way; to console or exhort); {from para (from beside, by, alongside of) + mutheomai (to speak); {from muthos (speech, story, myth, tale); perhaps from the same as mueo (to initiate someone into the secrets or mysteries of an order; to instruct learn, be disciples; properly, shutting your mouth and eyes to experience mystery); from muo (shutting eyes or mouth)}}. This is encouragement, comfort, consolation.
^IV “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.

^V “sharing” = 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.
^VI “Spirit” = Pneuma. From pneo (to blow, breath, breathe hard). This is wind, breath, or ghost. A breeze or a blast or air, a breath. Figuratively used for a spirit, the human soul or part of us that is rational. It is also used supernaturally for angels, demons, God, and the Holy Spirit. This is where pneumonia comes from.
^VII “compassion” = splagchnon. 11x in NT. Perhaps from splen (spleen). This is inner organs, entrails, heart, liver. The guts were seen as the root of emotions. So, this could be visceral empathy or sympathy.
^VIII “sympathy” = oiktirnos. 5x in NT. From oiktiro (to have compassion, sympathy, or pity); from oiktos (pity). This is grace, mercy or compassion. It is feeling something sympathetic when someone else is having a hard time or difficulty. Used both of the mercies of God and have human compassion.

^IX “joy” = chara. From chairo (to rejoice, be glad or cheerful; a greeting); from char– (to extend favor, lean towards, be inclined to be favorable towards). This is joy, delight, gladness. Can be understood as the feeling you get when you are aware of grace.
^X “make…complete” = pleroo. From pleres (to be full, complete, abounding in, occupied with). This is to fill, make full or complete. Properly, this is filling something up to the maximum extent that it can be filled – an appropriate amount for its individual capacity. So, this is used figuratively for furnish, influence, satisfy, finish, preach, perfect, and fulfill.
^XI “be…mind” = phroneo. From 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 to think, judge, use one’s mind, have an opinion, shape one’s opinion through action. It refers to one’s insight or inner perspective expressing itself through behavior.

^XII “having” = echo. This is to have, hold, possess.
^XIII “being in full accord” = sumpsuchos. 1x in NT. From sun (with, together with) + psuche (breath, the breath of life, the self, individual, soul; that which makes a person unique – their identity, will, personality, affections; not the soul as the immortal part of us, but as our individuality; not life as a general concept, but specific to people); from psucho (to breathe, blow). This is having one mind, united in spirit. It can be in agreement (like-minded) or sharing an identity.
^XIV “one” = heis. This is one, a person, only, some.

^XV “selfish ambition” = eritheia. 7x in NT. From erithos (day-laborer); from eritheuo (work for hire) OR perhaps from the same as erethizo (to provoke, irritate, exasperate; to stir to anger); from eretho (to provoke to anger) or from eris (strife, quarreling, wrangling; figuratively, debate or one who likes to dispute). This is ambition, dispute, selfishness, self-seeking, strife. It is work done for selfish or self-serving motivations. It can imply intrigue or a faction.
^XVI “conceit” = kenodoxia. 1x in NT. From kenodoxos (boastful, empty glory, delusion of grandeur, vanity); {from kenos (properly, something empty or void; hence, worthless, foolish, ineffective, morally void, pretentious, unreal, or false) + doxa (glory, opinion, praise, honor, renown; particularly used as a quality of God or manifestation of God – splendor); {from dokeo (to have an opinion, seem, appear, suppose; a personal judgment; to think); from dokos (opinion)}}. This is empty pride – a conception of self with great pride that is not justified.
^XVII “humility” = tapeinophrosune. Related to “be…mind” in v2. 8x in NT. From tapeinos (low in position, depressed, low in circumstance; fig humiliated, low in spirit) + the base of phren (see note XI above). This is humility, modesty. It is lowly or a humble mind.
^XVIII “regard” = 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.”
^XIX “better” = huperecho. Related to “having” in v2. 5x in NT. From huper (by, under, over, above, under the authority of another) + echo (see note XII above). This is to hold above, surpass, governing, high quality or value. It is to have beyond, excel.

^XX “look” = skopeo. 6x in NT. From skopos (a mark or goal like the marker at the end of a race; figuratively, other goals or destinations; also, a watch or sentry); from skeptomai (to peer out, consider, gaze carefully); perhaps related to skapto (to dig or excavate). This is to look at, take heed, consider, observe, ai at, or spy. This word shares a root with “scope” in English.
^XXI “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.
^XXII “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.

^XXIII “was” = huparcho. From hupo (by, under, about, subordinate to) + archo (to rule, begin, have first rank or have political power). This is to begin or be ready, to exist or possess. It is what one already has or possesses.
^XXIV “form” = morphe. 3x in NT. Perhaps from the base of meros (a part or share, portion); from meiromai (to get one’s allotment or portion}. This is outward appearance or shape. It is a form that shows inner essence – outer and inner essence in harmony.
^XXV “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
^XXVI “something to be exploited” = harpagmos. 1x in NT. From harpazo (to seize by force, to rob with violence and not stealth); from haireomai (to take, choose, prefer). This is the act of seizing or what was seized – spoil, plunder, robbery with force.

^XXVII “emptied” = kenoo. Related to “conceit” in v3. 5x in NT. From kenos (see note XVI above). 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.
^XXVIII “taking” = 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.
^XXIX “slave” = doulos. Perhaps from deo (to tie, bind, fasten, impel, compel; to declare something against the law or prohibited). This is used for a servant or for a slave, enslaved. It refers to someone who belongs to someone else. But, it could be voluntary (choosing to be enslaved to pay off debt) or involuntary (captured in war and enslaved). It is used as a metaphor for serving Christ. Slavery was not inherited (i.e. the children of slaves were not assumed to be slaves) and slaves could buy their way to freedom. Slavery was generally on a contractual basis (that is for the duration of how long it took you to pay your debt and/or save up enough money to buy your freedom).

^XXX “born” = ginomai. This is to come into being, to happen, become, be born. It can be to emerge from one state or condition to another or is coming into being with the sense of movement or growth.
^XXXI “human” = anthropos. Probably from aner (man, male, husband) + ops (eye, face); {from optanomai (to appear, be seen); perhaps from horao (become, seem, appear)}. This is human, humankind. Used for all genders.
^XXXII “found” = 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.
^XXXIII “form” = schema. Related to “having” in v2 & “better” in v3. 2x in NT. From echo (see note XII above). This refers to the external shape, appearance, figure, or form. Figuratively, it can refer to manner, habit, or external condition.

^XXXIV “humbled” = tapeinoo. Related to “humility” in v3. 14x in NT. From tapeinos (see note XVII above). This is bringing someone or something low. Figuratively to humble or humiliate – to depress or abase.
^XXXV “became” = ginomai. Same as “born” in v7. See note XXX above.
^XXXVI “obedient” = hupekoos. 3x in NT. From hupakouo (to listen, to attend to, or obey; acting subordinate to one who speaks – heeding a command or authority); {from hupo (by, under, about, subordinate to) + akouo (listen, hear, understand through hearing)}. This is bringing someone or something low. Figuratively to humble or humiliate – to depress or abase.
^XXXVII “death” = thanatos. This is death, whether literal or spiritual. It can also refer to something that is fatal.
^XXXVIII “cross” = stauros. From the same as histemi (to stand, cause to stand). This is an upright stake, cross. Literally refers to the horizontal beam of a Roman cross, generally carried by the one convicted to die.

^XXXIX “highly exalted” = huperupsoo. 1x in NT. From huper (over, above, beyond, concerning) + hupsoo (to lift up, make great, exalt); {from hupsos (height, high, altitude, sky, heaven, dignity); from hupsi (on high, aloft)}. This is highly exalting, elevating beyond, extol to the highest measure.
^XL “gave” = charizomai. Related to “joy” in v2. From charis (grace, kindness, favor, gratitude, thanks; being inclined to or favorable towards – leaning towards someone to share some good or benefit; literal, figurative, or spiritual; grace as abstract concept, manner, or action); from chairo (see note IX above). This is to extend grace or favor, to grant forgiveness, to pardon or rescue.
^XLI “name” = onoma. May be from ginosko (know, recognize, learn from firsthand experience). This is a name, authority, cause, character, fame, reputation. The name was thought to include something of the essence of the person so it was not thought to be separate from the person.
^XLII “every” = pas. This is all or every.

^XLIII “bend” = kampto. 4x in NT. This is to bend or bow.
^XLIV “in heaven” = epouranios. 19x in NT. From epi (on, upon, what is fitting) + ouranos (air, sky, the atmosphere, heaven; the sky that is visible; the spiritual heaven where God dwells; implies happiness, power, and eternity); {perhaps from oros (mountain, hill)}. This is heavenly, celestial, high, heavenly one, heavenly thins. It is the heavenly sphere in contrast to the earthly one, the place of spiritual activity. Figuratively, it can mean divine or spiritual. Properly, this describes that which is fitting from heaven’s perspective.
^XLV “on earth” = epigeios. 7x in NT. From epi (on, upon, what is fitting) + ge (earth, land, soil, region, country, the inhabitants of an area). This is earthly or worldly. It can mark the earth in contrast to the sky or the earth in contrast to heaven. It can include all of physical life or describe the moral character of the world.
^XLVI “under the earth” = katachthonios. 1x in NT. From kata (down, against, according to, throughout, among, daily) + chthon (earth, ground). This is under the earth or infernal. It can refer to the realm where the departed are.

^XLVII “tongue” = glossa. Root refers to a point that sticks out. This is tongue in a literal sense, but can also refer to language or a nation that speaks a different language. Figuratively, it can also refer to speaking in tongues or speech inspired by the Spirit.
^XLVIII “confess” = exomologeo. 10x in NT. From ek (from, from out of) + 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 (to say, speak, tell)}}. This is agree, consent, or acknowledge. It can also be confess, give thanks, or praise. It includes an open, public, unabashed declaration.
^XLIX “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.
^L “glory” = doxa. Related to “conceit” in v3. See note XVI above.
^LI “Father” = pater. This is father in a literal or figurative sense. Could be elder, senior, ancestor, originator, or patriarch.

^LII “beloved” = agapetos. Related to “love” in v1. From agape (see note IV above). This is Beloved or very dear one. It is a title for the Messiah, but also for Christians. Properly, this is one who personally experiences God’s love.
^LIII “always” = pantote. Related to “every” in v9. From pas (see note XLII above) + tote (then, whether past or future); {from hote (when); from ho (the)}. This is literally every when. It is always, at all times.
^LIV “obeyed” = hupakouo. Related to “obedient” in v8. See note XXXVI above.
^LV “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.
^LVI “presence” = parousia. From pareimi (to be present, have come) {from para (from beside, by, in the presence of) + eimi (to be, exist)}. This is presence, coming, arrival, advent. Properly, it was the term for an official visit of a king or someone else with formal authority. It is used specifically in the New Testament to refer to Jesus’s second coming.

^LVII “much” = polus. This is much, often, plenteous – a large number or a great extent.
^LVIII “more” = mallon. This is rather, more than, or better.
^LIX “absence” = apousia. Related to “presence” in v12. 1x in NT. From apeimi (to be away or absent); {from apo (from, away from) + eimi (see note LVI above)}. This is absence or waste.

^LX “work out” = katergazomai. From kata (down, against, throughout, among, daily) + ergazomai (to work, labor); {from ergon (work, task, action, employment)}. This is working something until it is completed, working fully, accomplishing, producing, achieving, performing.
^LXI “salvation” = soteria. From soter (a savior, deliverer); from sozo (to save, heal, preserve, or rescue; taking someone from danger to safety; delivering or protecting literally or figuratively); from sos (safe, rescued, well). This is deliverance, salvation, preservation, welfare, prosperity, safety.
^LXII “fear” = phobos. From phebomai (to flee, withdraw, be put to flight). This is panic flight, fear, fear being caused, terror, alarm, that which causes fear, reverence, respect.
^LXIII “trembling” = tromos. 5x in NT. From tremo (shaking, particularly from fear or dread); from treo (to dread or terrify). This is trembling, shaking, or quaking from fear. This is the root of the term “tremolo.”

^LXIV “work” = energeo. Related to “work out” in v12. From energes (active, effective, operative, energized, powerful); {from en (in, at, by, with, among) + ergon (see note LX above)}. This is to be at work, accomplish, be mighty or effectual. This is where “energy” comes from.
^LXV “will” = 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.
^LXVI “good pleasure” = eudokia. Related to “conceit” in v3 & “glory” in v11. 9x in NT. From eudokeo (to think well of, to be pleased or resolved; properly, what someone finds good or acceptable – approving of some action or generally thinking well of); {from eu (good, well, well done) + dokeo (see note XVI above)}. This is goodwill, favor, happiness, delight, satisfaction, or desire. It is something that a person finds good or of benefit.

^LXVII “do” = poieo. This is to make, do, act, construct, abide, or cause.
^LXVIII “all things” = pas. Same as “every” in v9. See note XLII above.
^LXIX “murmuring” = goggusmos. 4x in NT. From gogguzo (to murmur or grumble; an onomatopoeia to sound similar to the cooing of doves; figuratively, it is simmering displeasure that is muffled – a dull, constant murmuring). This is a muttering or complaining.
^LXX “arguing” = dialogismos. Related to “confess” in v11. 14x in NT. From dialogizomai (to consider, have a back and forth debate with an uncertain conclusion; multiple confused minds reinforcing a faulty conclusion); {from dia (through, because of, across, thoroughly) + logizomai (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); {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 (see note XLVIII above)}. This is reasoning, plotting, argument, discussion that reinforces faulty reasoning, debate.

^LXXI “be” = ginomai. Same as “born” in v7. See note XXX above.
^LXXII “blameless” = amemptos. 5x in NT. From a (not, without) + memphomai (to blame, be disgraceful; be rejected due to doing bad things); {from mempteos (rejected because one has been condemned)}. This is blameless, without fault, irreproachable, free of defect. So, this is one who is morally pure.
^LXXIII “innocent” = akeraios. 3x in NT. From a (not, without) + kerannumi (to mix, mingle); {from kerao (to mix)}. This is pure, simple, innocent, sincere, unmixed. It is not touched by sinful motives.
^LXXIV “children” = teknon. From tikto (to beget, bring forth, produce). This is a child, descendant, or inhabitant.
^LXXV “without blemish” = amomos. Related to “blameless” in v15. 9x in NT. From a (not) + momos (literally a spot; figuratively blame, disgrace, flaw, censure); {perhaps from memphomai (see note LXXII above)}. This is literally without blemish. Figuratively it can mean blameless or without fault i.e. without sin. This word might also be related to a plant from India called amomum, which was used in ointment. It may be akin to black cardamom. See https://en.wiktionary.org/wiki/%E1%BC%84%CE%BC%CF%89%CE%BC%CE%BF%CE%BD#Ancient_Greek

^LXXVI “midst” = mesos. Perhaps from meta (with among, behind, beyond; implies a change following contact or action). This is middle, among, center, midst.
^LXXVII “crooked” = skolios. 4x in NT. Perhaps from skelos (the leg); perhaps from skello (to parch). This is crooked, curved, bent, or winding It is bent because it is parched like wood. Used figuratively for morally twisted or perverse. It is something that does not meet God’s standards. Related to the root for “skeleton” and “scoliosis.”
^LXXVIII “perverse” = diastrepho. 7x in NT. From dia (through, because of, across, thoroughly) + strepho (to turn, change, turn back, be converted; to turn around completely to take the opposite path or a completely different one); {from trope (turning, shifting, a revolution; figuratively, a variation); from trepo (to turn)}. This is to distort, pervert, to twist something into a different shape than it is meant to be. So, figuratively, it can refer to moral corruption.
^LXXIX “generation” = genea. Related to “born” in v7. From genos (family, offspring, kin – in a literal or figurative sense); from ginomai (see note XXX above). This is family, generation, kind, or nation. As generation, it implies an age as a period of time. It can also mean infinity. This is the root of the word “generation.

^LXXX “shine” = phaino. Perhaps 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 bring light, cause to appear, shine, become visible or clear. This is show in a literal or figurative sense.
^LXXXI “stars” = phoster. Related to “shine” in v15. 2x in NT. From phos (see note LXXX above). This is a luminary, light, something that is radiant.
^LXXXII “world” = kosmos. Perhaps from the base of komizo (to carry, convey, recover); from komeo (to take care of). This is order, the world, the universe, including its inhabitants. Literally, this is something that is ordered so it can refer to all creation. It can also refer to decoration in the sense that something is better ordered and, thus, made more beautiful. This is where “cosmos” and “cosmetics” come from.

^LXXXIII “holding fast” = epecho. Related to “having” in v2 & “better” in v3 & “form” in v8. 5x in NT. From epi (on, upon, at, what is fitting) + echo (see note XII above). This is to hold fast, pay attention, retain, stop, wait.
^LXXXIV “word” = logos. Related to “confess” in v11 & “arguing” in v14. See note LXX above.
^LXXXV “life” = zoe. From zao (to live, be alive). This is life including the vitality of humans, plants, and animals – it is life physical and spiritual and life everlasting.

^LXXXVI “boast” = kauchema. 11x in NT. From kauchaomai (literally holding one’s head high – to boast proudly or to glory, joy, exult, rejoice; can be boasting in a positive or negative sense); perhaps from auchen (neck) OR from aucheo (to boast) + euchomai (to wish, request, pray to God). This is the reason for boasting or the boast itself. It could be confidence or reason for pride/glorying. It looks at the result of the boast.
^LXXXVII “day” = hemera. Perhaps from hemai (to sit). This is day, time, or daybreak.
^LXXXVIII “run” = trecho. To run, make progress, rush. This is running like an athlete in a race. Figuratively, to work quickly towards a goal in a focused way.
^LXXXIX “vain” = kenos. Related to “conceit” in v3 & “emptied” in v7. 18x in NT. See note XVI above.
^XC “labor” = kopiao. From kopos (labor that leads to exhaustion, depletion, weariness, fatigue; working until worn out); from kopto (to cut, strike, cut off; beating the chest to lament and so to mourn). This is working with effort, whether of the body or mind, growing weary, feeling tired, working hard.

^XCI “being poured out as a libation” = spendo. 2x in NT. This is to make a liquid offering, pour a libation.
^XCII “sacrifice” = thusia. 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 a sacrifice or offering. It can refer to the act of sacrifice or the thig being sacrificed. Also, this is sacrifice in a literal or figurative sense.
^XCIII “offering” = leitourgia. Related to “work out” in v12 & “work” in v13. 6x in NT. From leitourgeo (to minister or serve the public in an authorized capacity; to act in a charitable capacity.); {from leitourgos (minister, servant; used for a public official or for one who works in a temple; broadly, it is one in public service, whether civic or religious); {from laos (people or crowd – often used for the chosen people) + ergon (see note LX above)}}. This is a service or ministry to the public. It can be of a priest of a public official. It is where the word “liturgy” comes from.

^XCIV “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.
^XCV “am glad” = chairo. Related to “joy” in v2 & “gave” in v9. See note IX above.
^XCVI “rejoice with” = sugchairo. Related to “joy” in v2 & “gave” in v9 & “am glad” in v17. 7x in NT. From sun (with, together with) + chairo (see note IX above). This is to share joy or rejoice together.