Romans 1

^I “Paul” = Paulos. From Latin Paulus (small, little). This is Paul or Paulos, meaning little.
^II “servant” = 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).
^III “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.
^IV “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.

^V “called” = kletos. 11x in NT. From the same as klesis (calling, invitation); 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 the called, invited, calling. Used in the NT as God’s calling.
^VI “apostle” = apostolos. 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 (to stand, place, set up, establish, stand firm)}}. 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.
^VII “set apart” = aphorizo. 10x in NT. From apo (from, away from) + horizo (to determine, set boundaries, appoint, designate, pre-determined; literally, this is setting horizons); {from the same as horion (boundary, territory); from horos (limit, boundary)}. This is to set off by a boundary – to divide, separate, exclude. It can also mean ostracize or keep aloof.

^VIII “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.
^IX “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
^X “promised beforehand” = proepaggello. Related to “gospel” in v1. 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 (see note VIII above)}. This is to announce before or to promise a long time ago.
^XI “prophets” = prophetes. From pro (before, in front of, earlier than) + phemi (to declare, say, use contrasts in speaking to shed light on one point of view); {from phao (to shine) or phaino (to bring light, cause to appear, shine, become visible or clear)}. This is a prophet or poet – one who speaks with inspiration from God.

^XII “holy” = 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.
^XIII “scriptures” = graphe. From grapho (to write). This is literally writing, a document. In the New Testament, this is always used for scripture.
^XIV “Son” = huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.
^XV “descended from” = ginomai + ek + sperma. Literally, “came from the seed of.” Ginomai 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. Sperma is 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.

^XVI “David” = Dauid. From Hebrew David (David); from the same as dod (beloved, love, uncle); the root may mean to boil, which is used figuratively to describe love. So, this implies someone you love such as a friend, a lover, or a close family member like an uncle. David’s name likely means something like “beloved one.”
^XVII “flesh” = sarx. May be from saroo (to sweep, cleanse by sweeping); from sairo (to brush off). This is flesh, the body, human nature, materiality, kindred. Flesh is not always evil in scripture (as when it refers to Jesus taking on a human body). However, it is generally used in a negative way for actions made selfishly and not through faith. This can mean animal flesh, i.e. meat, or refer to body in contrast to soul/spirit. Flesh can be a way of talking about how things or people are related or talking about human frailty (physical or moral).
^XVIII “declared” = horizo. Related to “set apart” in v1. 8x in NT. See note VII above.
^XIX “power” = 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.

^XX “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.
^XXI “holiness” = hagiosune. Related to “holy” in v2. 3x in NT. From hagios (see note XII above). This is holiness or sanctification. It is also the state or quality thereof.
^XXII “resurrection” = anastasis. Related to “apostle” in v1. From anistemi (to raise up, rise, appear; to stand up literally or figuratively. Can also mean to resurrect); from ana (upwards, up, again, back, anew) + histemi (see note VI above). This is literally standing up or standing again. It is used figuratively for recovering a spiritual truth. It can be raising up, rising, or resurrection.

^XXIII “dead” = nekros. Perhaps from nekus (corpse). This is dead or lifeless, mortal, corpse. It can also be used figuratively for powerless or ineffective. It is where the word “necrotic” comes from.
^XXIV “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.
^XXV “received” = 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.
^XXVI “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.

^XXVII “apostleship” = apostole. Related to “apostle” in v1 & “resurrection” in v4. 4x in NT. From apostello (see note VI above). This is commission, apostleship. It can be a commissioning or the responsibilities of an apostle.
^XXVIII “obedience” = hupakoe. 15x in NT. From hupoakouo (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 obedience, submissiveness – listening attentively and acting in response.
^XXIX “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.

^XXX “all” = pas. This is all or every.
^XXXI “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.
^XXXII “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.
^XXXIII “are” = eimi. This is to be, exist.

^XXXIV {untranslated} = eimi. Same as “are” in v6. See note XXXIII above.
^XXXV “beloved” = agapetos. From agape (love, goodwill, benevolence; God’s divine love); from agapao (to love, take pleasure in, esteem; to prefer). 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.
^XXXVI “Rome” = Rhome. 8x in NT. From the base of rhonnumi (to strengthen, be firm, have health; used as a salutation in letters at the end); {probably from rhoomai (to move quickly)} OR from Latin Romulus (the one who founded Rome according to legend – many scholars believe this was suggested after the fact i.e. long after Rome was called Rome) OR from Rumon or Rumen (the Tiber river); {related to Proto-Indo-European root *srew- (to flow)} OR from Etruscan ruma (teat). This is Rome. See https://en.wikipedia.org/wiki/Rome
^XXXVII “saints” = hagios. Same as “holy” in v2. See note XII above.

^XXXVIII “peace” = eirene. Perhaps from eiro (to join, tie together to form a whole). This is one, peace, quietness, rest, peace of mind, harmony. Peace was a common farewell among Jews (i.e. shalom) and this well-wishing included a blessing of health and wholeness for the individual. This word also indicates wholeness and well-being – when everything that is essential is joined together properly. This is peace literally or figuratively. By implication, it is prosperity (but not in the sense of excessive wealth. Prosperity would have meant having enough from day to day.)
^XXXIX “Father” = Pater. This is father in a literal or figurative sense. Could be elder, senior, ancestor, originator, or patriarch.
^XL “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.
^XLI {untranslated} = men. This is truly, indeed, even, in fact. Often, it is not translated, but used to emphasize affirmation.

^XLII “thank” = eucharisteo. Related to “gospel” in v1 & to “grace” in v5. From eu (see note VIII above) + charis (see note XXVI above). This is giving thanks, being thankful. It is a recognition that God’s grace is good and actively showing gratitude. It can also be used for saying grace before eating. This is where “eucharist” comes from.
^XLIII “proclaimed” = kataggello. Related to “gospel” in v1 & “promised beforehand” in v2. 18x in NT. From kata (down, against, according to, throughout, among, daily) + aggello (see note VIII above). This is to proclaim openly and confidently a very specific message. It can also be celebrate, preach, or teach.
^XLIV “throughout” = en + holos. Holos is whole, complete, or entire. It is a state where every member is present and functioning in concert. This is the root of the word “whole.”
^XLV “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.

^XLVI “serve” = latreuo. From latris (a hired servant; someone who is qualified to perform a technical task). Properly, this is giving good, technical service because qualified or equipped to do so. It can be serve, minister, worship, or give homage.
^XLVII “witness” = martus. This is a witness whether having heard or seen something. It refers to a witness literally, judicially, or figuratively. By analogy, this is a martyr. This is also where the word “martyr” comes from.
^XLVIII “without ceasing” = adialeiptos. 4x in NT. From adialeptos (continual as not having unneeded gaps in the middle; constantly, unceasing, or incessant; can imply permanent); {from a (not, without) + dialeipo (to give up, cease, stop in the middle); {from dia (through, because of, across, thoroughly) + leipo (to leave behind, remain, lack, abandon, fall behind while racing)}}. This is constantly, unceasingly. It is something that continues without unnecessary interruption.

^XLIX “remember” = mneia…poieo. Mneia is 7x in NT– all in epistles for remembering you in prayers and 1x to remember us kindly (1 Th 3:6). From mimnesko (to remind or remember; memory through an active, intentional process or being mindful; not incidentally or accidentally remembering); from mnaomai (to remember; by implication give reward or consequence); perhaps from meno (to stay, abide, wait, endure); or from massaomai (to chew, gnaw); {from masso (to kneed, squeeze). Properly, this is bringing someone or something to mind or mentioning them. It can also be a memory or commemoration. Further, it can be a specific focus on an aspect of someone or something. Poieo is to make, do, act, construct, abide, or cause.
^L “always” = pantote. Related to “all” in v5. From pas (see note XXX above) + tote (then, whether past or future); {from hote (when); from ho (the)}. This is literally every when. It is always, at all times.
^LI “prayers” = proseuche. From proseuchomai (to pray or pray for, to worship or supplicate; more literally exchanging one’s own wishes for God’s); {from pros (advantageous for, at, toward) + euchomai (to wish, make a request, pray)}. This is prayer, worship, or a place where one prays.

^LII “asking” = deomai. Related to “servant” in v1. From deo (see note II above) This is having an urgent need because one is missing or needing something so it is an earnest appeal or pressing request.
^LIII “will” = thelema. From thelo (to desire, wise, will, intend). This is the act of will, choice, purpose, or decree.
^LIV “succeed” = euodoo. Related to “gospel” in v1 & “thank” in v8. 4x in NT. From eu (see note VIII above) + hodos (way, road, path, journey). This is to prosper or succeed – to go on a successful journey. Figuratively, it can also mean to be on the right path of success or good fortune or to help along the way.
^LV “coming” = erchomai. This is to come, go.

^LVI “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.
^LVII “see” = horao. To see, perceive, attend to, look upon, experience. Properly, to stare at and so implying clear discernment. This, by extension, would indicate attending to what was seen and learned. This is to see, often with a metaphorical sense. Can include inward spiritual seeing.
^LVIII “share” = metadidomi. 5x in NT. From meta (with, among, after, beyond) + didomi (give, offer, place, bestow, deliver; give in a literal or figurative sense). This is to share, bestow, offer something to make a change.

^LIX “spiritual” = pneumatikos. Related to “spirit” in v4. From pneuma (see note XX above). This is spiritual, spiritual people, or spiritual things – that which is ethereal or divine or religious.
^LX “gift” = charisma. Related to “grace” in v5 & “thank” in v8. 17x in NT. From charizomai (to show favor, kindness, or grace, to pardon, forgive); from charis (see note XXVI above). This is grace, undeserved favor, a free gift, or a spiritual gift. It is the working of grace, some spiritual gift or religious qualification. It could be some kind of miraculous endowment.
^LXI “strengthened” = sterizo. Related to “apostle” in v1 & “resurrection” in v4 & “apostleship” in v5. 13x in NT. From sterigx (a support, plant down); perhaps from histemi (see note VI above). This is to make fast, support, strengthen, establish, fix firmly, to go resolutely.

^LXII “mutually encouraged” = sumparakaleo. Related to “called” in v1. 1x in NT. From sun (with, together with) + 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 V above)}. This is to encourage, console, affirm, or strengthen together.
^LXIII “want” = thelo. Related to “will” in v10. See note LIII above
^LXIV “be unaware” = agnoeo. Related to “name” in v5. From a (not) + noieo (to perceive, think, understand); {from nous (mind, understanding, reasoning faculty, intellect, capacity to reflect); from noos (mind); probably from the base as ginosko (see note XXXII above)}. This is unaware not to know. Sometimes it is willful ignorance, but other times it is simply not knowing.
^LXV “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.

^LXVI “often” = pollakis. 18x in NT. From polus (much, many, abundant). This is often, many, frequently, again and again.
^LXVII “intended” = protithemi. 3x in NT. From pro (before, first, in front of, earlier) + tithemi (to place, lay, set, establish). This is to set before, intent, determine, display publicly. It is to exhibit something to achieve a particular goal.
^LXVIII “thus far” = deuro. 9x in NT. This is come here, hither, hence, now, until now.
^LXIX “prevented” = koluo. Perhaps from the same as kolazo (to punish, particularly to punish slaves so that they are restricted or chastised); from kolos (docked, dwarf). This is to hinder or prevent, restrain, refuse. It can be prevent, whether through words or actions.

^LXX “reap” = echo. This is to have, hold, possess.
^LXXI “harvest” = karpos. Perhaps from harpazo (to seize by force, snatch away); from haireo (to choose, take). This is a fruit or vegetable, through sometimes it refers to an animal. Figuratively, it is deeds, results, profits, or gain.
^LXXII “rest” = loipos. Related to “without ceasing” in v9. From leipo (see note XLVIII above). This is the rest, remained, remnant, other, residue.
^LXXIII “obligated” = opheiletes. 7x 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 one who owes so it is a debtor or someone under obligation. Figuratively, it is a culprit, delinquent, or a sinner.
^LXXIV “Greeks” = Hellen. From Hellas (Hellas, what Greeks called themselves); perhaps from helane (torch) OR from selene (moon). This is Greek, but was used for Gentiles, broader populations that spoke Greek and were a part of Greek culture regardless of their heritage. See https://en.wikipedia.org/wiki/Helen_(given_name)

^LXXV “barbarians” = Barbaros. 6x in NT. Perhaps onomatopoetic mocking of the sounds of non-Greek languages. Used to refer to uncivilized, again any non-Greek, people. This could refer to someone not adopting Greek language or culture or both.
^LXXVI “wise” = sophos. Related to saphes (clear). This is wise, clever, skilled, learned, cultivated. This is wisdom as expressed through a practical skill or ability as opposed to thoughtfulness, or intelligence.
^LXXVII “foolish” = anoetos. Related to “name” in v5 & “be aware” in v3. 6x in NT. From a (not, without) + noieo (see note LXIV above). This is not thinking or thoughtless. It is not using proper logic to think something through.

^LXXVIII “eagerness” = prothumos. 3x in NT. 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 willing, eager, ready, enthusiastic, free from resistance. It can also be predisposed, willing, or generous from one’s own impulse.
^LXXIX “proclaim the gospel” = euaggelizo. Related to “gospel” in v1 & “thank” in v8 & “succeed” in v10 & to “gospel” in v1 & “promised beforehand” in v2 & “proclaimed” in v8. From eu (see note VIII above) + aggelos (see note VIII 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.
^LXXX “ashamed” = epaischunomai. 11x in NT. From epi (on, upon, against, what is fitting) + aischuno to dishonor, put to shame, shrink, disfigure); {from aischos (shame, disgrace, disfigurement)}. This is to be ashamed or disgraced. It is a personal humiliation or dishonor – a shame that matches an error.
^LXXXI “saving” = 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.

^LXXXII “everyone” = pas. Same as “all” in v5. See note XXX above.
^LXXXIII “believes” = pisteuo. Related to “faith” in v5. From pistis (see note XXIX above). This is to believe, entrust, have faith it, affirm, have confidence in. This is less to do with a series of beliefs or doctrines that one believes and more to do with faithfulness, loyalty, and fidelity. It is trusting and then acting based on that trust.
^LXXXIV “Jew” = 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.

^LXXXV “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.
^LXXXVI “revealed” = apokalupto. From apo (from, away from) + kalupto (to cover, hide, conceal; figuratively, to keep hidden or secret) {related to kalube (hut, cabin)}. This is properly to uncover so it means revealing something that was hidden or obstructed. It particularly refers to revealing the essence of something. This is to make plain or manifest. This is the root verb that “apocalypse” comes from.
^LXXXVII “written” = grapho. Related to “scriptures” in v2. See note XIII above.
^LXXXVIII “one who is righteous” = dikaios. Related to “righteousness” in v17. See note LXXXV above.
^LXXXIX “live” = zao. This is to live literally or figuratively. It is used for life including the vitality of humans, plants, and animals – it is life physical and spiritual and life everlasting.

^XC “wrath” = orge. From orgao (something that teems or stews; anger rising from prolonged personal contact that is fixed rather than an angry outburst; anger that stems from an individual’s sense of right and wrong, justice, etc.) or from orego (to stretch out towards, yearn for, aspire to, desire). This is impulse, wrath, anger, passion, punishment. Properly, this is fixed anger from ongoing personal irritation caused by something the one getting angry sees as unjust or evil. Wrath implies punishment. Can refer to human or divine wrath.
^XCI “heaven” = ouranos. May be related to oros (mountain, hill); probably related to airo (raise, take up, lift, remove). This is the air, the sky, the atmosphere, and heaven. It is the sky that is visible and the spiritual heaven where God dwells. Heaven implies happiness, power, and eternity.
^XCII “ungodliness” = asebeia. 6x in NT. From a (not, without) + sebomai (to worship, revere, adore; properly, hold in respect or high personal regard; reverence or awe shown by someone who is devout). This is ungodliness, impiety, irreverence, or wickedness. Properly, this is a lack of respect – not giving honor when it is warranted. It implies wickedness.

^XCIII “injustice” = adikia. Related to “righteousness” and “one who is righteous” in v17. From adikos (unjust, unrighteous, wicked, treacherous); {from a (not, without) + dike (see note LXXXV above)}. This is injustice, unrighteousness, of some other kind of harm or wrong. It is justice in a legal setting or a morally wrong action or character.
^XCIV “those” = anthropos. Related to “see” in v11. Probably from aner (man, male, husband) + ops (eye, face); {from optanomai (to appear, be seen); perhaps from horao (see note LVII above)}. This is human, humankind. Used for all genders.
^XCV “suppress” = katecho. Related to “reap” in v13. 18x in NT. From kata (down, against, according to, throughout) + echo (see note LXX above). This is to hold fast, bind, possess, restrain, arrest, suppress. It is to hold down in a literal or figurative sense. It can also be to hold something in one’s memory.
^XCVI “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.

^XCVII “known” = gnostos. Related to “name” in v5 & “be aware” in v3 & “foolish” in v14. 15x in NT. From ginosko (see note XXXII above). This is known or acquaintance.
^XCVIII “plain” = phaneros. Related to “prophets” in v2. 18x in NT. 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 (see note XI above). This is visible, apparent, clear, shining.
^XCIX “made…plain” = phaneroo. Related to “prophets” in v2 & “plain” in v19. From phaneros (see note XCVIII above). 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.

^C “creation” = ktisis. 19x in NT. From ktizo (to build, create, form, shape; God’s acts of creation); probably akin to ktaomai (to get, purchase, possess). This is creation, creature, or ordinance. It is also used for when a city is founded and creation as origin.
^CI “God’s” = autos. Literally, “his.”
^CII “eternal” = aidios. 2x in NT. From aei (ever, always, unceasingly, perpetually; on every occasion). This is everlasting or eternal.
^CIII “divine nature” = theiotes. Related to “God” in v1. 1x in NT. From theios (divine, godlike); from theos (see note IX above). This is divinity, divine nature, or godhead.
^CIV “invisible” = aoratos. Related to “see” in v11 & “those” in v18. 5x in NT. From a (not, without) + horatos (this is visible, something that one can see); {from horao (see note LVII above)}. This is something that one cannot see – something invisible. Figuratively, it could refer to the reality of the divine.

^CV “seen” = kathorao. Related to “see” in v11 & “those” in v18 & “invisible” in v20. 1x in NT. From kata (down, against, according to) + horao (see note LVII above). This is to discern, perceive, understand clearly.
^CVI “understood” = noeo. Related to “name” in v5 & “be aware” in v3 & “foolish” in v14 & “known” in v19. 14x in NT. From nous (see note LXIV above). This is to think, understand, conceive, realize, see. It is one who thinks things through sufficiently to reach a conclusion or value judgment. It is also one’s moral reasoning.
^CVII “things…made” = poiema. Related to “remember” in v9. 2x in NT. From poieo (see note XLIX above). This is something that has been made or manufactured so it could be a product or workmanship.
^CVIII “without excuse” = anapologetos. 2x in NT. From a (not, without) + apologeomai (to make an accounting or defend oneself – particularly in court; present proof or evidence using sound logic); {from apo (from, away from) + 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 (to speak, tell, mention)}. This is indefensible, inexcusable, impossible to accept.

^CIX “knew” = ginosko. Related to “name” in v5 & “be aware” in v3 & “foolish” in v14 & “known” in v19 & “understood” in v20. See note XXXII above.
^CX “honor” = doxazo. From doxa (glory, opinion, praise, honor, renown; particularly used as a quality of God or manifestation of God – splendor); from dokeo (to have an opinion, seem, appear, suppose; a personal judgment; to think); from dokos (opinion). This is to render or hold something as glorious, to glorify, honor, magnify, or celebrate. This is ascribing weight to something by recognizing its true value or essence.
^CXI “give thanks” = eucharisteo. Same as “thank” in v8. See note XLII above.

^CXII “became futile” = mataioo. Related to “remember” in v9. 1x in NT. From mataios (vain, useless, worthless, unproductive, or purposeless; figuratively fleeting or idols); from the same as maten (in vain, aimlessly, pointless, fruitless); from mate (a folly) or from massaomai (see note XLIX above). This is to be foolish, futile, or wicked. It can also mean idolatrous.
^CXIII “thinking” = dialogismos. Related to “without excuse” in v20. 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 (see note CVIII above)}. This is reasoning, plotting, argument, discussion that reinforces faulty reasoning, debate.
^CXIV “senseless” = asunetos. 5x in NT. From a (not, without) + sunetos (intelligent, wise, discerning, clever; finding understanding within one’s own frame of reference by connecting facts and concepts; focuses on the mental process of putting things together – being prudent or wise); {from suneimi (to put together – used figuratively to mean understand, consider, gain insight; bringing together facts or notions and synthesizing them into a whole; making a summary to arrive at a final conclusion that includes how to apply the insight to life; also acting piously or being wise); {from sun (with, together with) + hiemi (to send, put)}}. This is literally not understanding or undiscerning. It is someone who doesn’t comprehend, is foolish because they do not connect facts or process information meaningfully. It is an illogical person who chooses not to reason well. It can also imply moral fault and wickedness.

^CXV “hearts” = 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.
^CXVI “were darkened” = skotizo. 5x in NT. From skotos (darkness literal or figurative – as moral or spiritual darkness, sin and what comes from it; obscurity); from skia (shadow, thick darkness, outline; figurative for a spiritual situation that is good or bad). This is to darken or obscure in a literal or figurative sense.
^CXVII “claiming” = phasko. Related to “prophets” in v2 & “plain” and “made…plain” in v19. 3x in NT. Probably related to phemi (see note XI above). This is to affirm, assert, or say.
^CXVIII “became fools” = moraino. 4x in NT. From moros (dull, stupid, moronic, becoming detached from reality); perhaps from musterion (a mystery or a secret doctrine that requires initiation to learn); from mustes (an initiate); from 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 to become a fool, taint, become insipid or useless. It can also mean tasteless.

^CXIX “exchanged” = allasso. 6x in NT. From allos (other, another; another of a similar kind or type). This is to change, transform, or exchange.
^CXX “glory” = doxa. Related to “honor” in v21. See note CX above.
^CXXI “immortal” = aphthartos. 8x in NT. From a (not, without) + phtheiro (to destroy, corrupt, ruin, deteriorate, wither; also used of moral corruption); from phthio (perish, waste away). This is imperishable, undecaying, immortal, incorruptible.
^CXXII “images” = eikon. From eiko (resemble, be like) OR perhaps related to eiko (to submit, give way, be weak, yield). This is a likeness such as an image, statue, or other representation. It implies a prototype that is being mirrored – a replication rather than a shadow. It can be an image in a figurative sense as well. This is where the word “icon” comes from.

^CXXIII “resembling” = homoioma. 6x in NT. From homoioo (to compare, liken, resemble, become similar); from homoios (similar to, resembling, like); from the same as homou (together); from homos (the same). This is resembling, likeness, form, or appearance.
^CXXIV “mortal” = phthartos. Related to “immortal” in v23. 6x in NT. From phtheiro (see note CXXI above). This is perishable or corruptible – what disintegrates.
^CXXV “human” = anthropos. Same as “those” in v18. See note XCIV above.
^CXXVI “birds” = peteinon. 14x in NT. From petomai (to fly). This is something with wings i.e. a bird.
^CXXVII “four-footed animals” = tetrapous. 3x in NT. From tessares (four; figuratively, total coverage) + pous (foot in a figurative or literal sense). This is four-footed or quadruped.
^CXXVIII “reptiles” = herpeton. 4x in NT. From herpo (to crawl). This is an animal that creeps or crawls. It is often used for snakes, reptiles, small creatures.

^CXXIX “gave…over” = paradidomi. Related to “share” in v11. From para (from beside, by) + didomi (see note LVIII above). This is literally to hand over – hence to deliver, abandon, or betray. It implies a personal involvement.
^CXXX “desires” = epithumia. Related to “eagerness” in v15. From epithmueo (long for, set one’s heart on, yearn, desire); {from epi (on, upon, at, what is fitting) + thumos (see note LXXVIII above)}. This is desire, a longing built on passionate emotion or urges. This can be a positive or a negative passion (lust or eagerness).
^CXXXI “impurity” = akatharsia. 10x in NT. From akathartos (unclean or impure, whether a thing or a person; something that is not mixed with something that would taint; unclean in a ritual or moral sense; also demonic or foul); {from a (not, without) + kathairo (to cleanse or purify by purging out unwanted elements); {from katharos (clean, clear, pure, unstained; clean in a literal, ritual, or spiritual sense; so, also guiltless, innocent or upright; something that is pure because it has been separated from the negative substance or aspect; spiritually clean because of God’s act of purifying)}. This is uncleanness or impurity. It can be physical, ritual, or moral.

^CXXXII “dishonoring” = atimazo. 7x in NT. From atimos (without honor, lacking value, without dignity, despised); {from a (not, without) + time (worth or perceived value; literally, price, but figuratively, the honor or value one sees in someone or something; can be esteem or dignity; can also mean precious or valuables); from tino (to pay, be punished, pay a penalty or fine because of a crime); from tio (to pay respect, value)}. This is to dishonor or disgrace, insult, shame, mistreat. It is mistreating someone because they are seen as lacking value or worth.
^CXXXIII “bodies” = soma. Related to “saving” in v16. Perhaps from sozo (see note LXXXI above). This is body or flesh. It can be body in a literal or figurative sense (as the body of Christ). This is where the word “somatic” comes from.
^CXXXIV “exchanged” = metallasso. Related to “exchanged” in v23. 2x in NT. From meta (with, among, behind, beyond) + allasso (see note CXIX above). This is to change, transform, or alter.
^CXXXV “lie” = pseudos. 10x in NT. From pseudomai (to lie, deceive, falsify). This is a lie or false religion.

^CXXXVI “worshiped” = sebazomai. Related to “ungodliness” in v18. From sebo (see note XCII above). This is to fear, be in awe, worship, adore.
^CXXXVII “creature” = ktisis. Same as “creation” in v20. See note C above.
^CXXXVIII “Creator” = Ktizo. Related to “creation” in v20. 15x in NT. See note C above.
^CCCIX “blessed” = eulogetos. Related to “gospel” in v1 & “thank” in v8 & “succeed” in v10 & “proclaim the gospel” in v15 & to “without excuse” in v20 & “thinking” in v21. 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 VIII above) + logos (see note CVIII above)}. This is blessed, spoken well of, to be praiseworthy, or adorable. This is the root that “eulogy” comes from.
^CXL “forever” = eis + ho + aion. Literally, “to the ages.” Aion is related to “eternal” in v20. From the same as aei (see note CII above). 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.
^CXLI “Amen” = amen. From Hebrew amen (verily, truly, amen, truth, so be it, faithfulness); from aman (to believe, endure, fulfill, confirm, support, be faithful, put one’s trust in, be steadfast. Figuratively, this is to be firm, steadfast, or faithful, trusting, believing, being permanent, morally solid). This word is literally firmness, but figuratively fidelity, faithfulness, honesty, responsibility, trust, truth, steadfastness. Properly, it is to be sure, certain, or firm. This is a word of emphasis indicating that something crucial follows.

^CXLII “dishonorable” = atimia. Related to “dishonoring” in v24. 7x in NT. From a (not, without) + time (see note CXXXII above). This is dishonor or disgrace, shame, reproach, or common use. It is something that as seen as having no value.
^CXLIII “passions” = pathos. 3x in NT. From pascho (to be acted on for good or ill; often used for negative treatment; properly, feeling strong emotions – especially suffering; can also be the ability to feel suffering). This is passion, lust, suffering, something that happens to you, strong feelings.
^CXLIV “female” = thelus. 5x in NT. From thele (breast) OR from the- (to suckle) OR from the same as thelazo (to nurse, suckle, nursing baby); from thele (nipple). This is female or woman – a mature female.

^CXLV “exchanged” = metallasso. Same as “exchanged” in v25. See note CXXXIV above.
^CXLVI “natural” = phusikos. 3x in NT. From phusis (inherent nature, origin, species, growth, descent, natural disposition, condition); from phuo (to produce, spring up, grow, germinate; perhaps originally meaning puff or blow). This is natural, animal, physical, instinctive.
^CXLVII “intercourse” = chresis. 2x in NT – both in this passage. From chraomai (to use, make use of, give what is needed, act in a specific way, request); similar to chre (what is proper, fitting, or necessary). This is use, function, or intercourse.
^CXLVIII “unnatural” = para + phusis. Phusis is related to “natural” in v26. 14x in NT. See note CXLVI above.

^CXLIX “in the same way” = homoios. Related to “resembling” in v23. See note CXXIII above.
^CL “males” = arren. Related to “heaven” in v18. 9x in NT. From arsen (male, man) OR perhaps from airo (see note XCI above). This is male or man.
^CLI “giving up” = aphiemi. Related to “senseless” in v21. From apo (from, away from) + hiemi (see note CXIV above). This is send away, release, permit, forgive, allow to depart, discharge, or send forth.
^CLII “consumed” = ekkaio. 1x in NT. From ek (from, from out of) + kaio (to burn, light, kindle). This is to kindle, inflame, or burn.
^CLIII “desires” = orexis. Related to “wrath” in v18. 1x in NT. From orego (see note XC above). This is desire, longing, lust.

^CLIV “committed” = 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.
^CLV “shameless acts” = aschemosune. Related to “reap” in v13 & “suppress” in v18. 2x in NT. From aschemon (shapeless, indecent, unattractive); {from a (not, without) + schema (figure, appearance, form – outer shape; figuratively, can be external condition); {from echo (see note LXX above)}}. This is indecent, improperly made, shame, nakedness.
^CLVI “received” = apolambano. Related to “received” in v5. 10x in NT. From apo (from, away from) + lambano (see note XXV above). This is to receive back, separate, to get one’s due.

^CLVII “due” = dei. Related to “servant” in v1 & “asking” in v10. From deo (see note II 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.
^CLVIII “penalty” = antimisthia. 2x in NT. From antimisthos (as a reward); {from anti (opposite, instead of, against) + misthos (wages, pay, salary; reward, recompense, punishment; pay for services rendered in a literal or figurative way, good or bad)}. This is a reward, retribution, exchange, penalty.
^CLIX “error” = plane. 10x in NT. From planos (wandering, misleading, a deceiver or imposter). This is wandering. Figuratively, it can refer to error, sin, delusion, fraudulence. It can also mean one who strays from piety.

^CLX “see fit” = dokimazo. Related to “honor” in v21 & “glory” in v23. 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 (see note CX 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.
^CLXI “acknowledge” = echo + en + epignosis. Literally, “have in knowledge.” Echo is the same as “reap” in v13. See note LXX above. Epignosis is related to “name” in v5 & “be aware” in v3 & “foolish” in v14 & “known” in v19 & “understood” in v20 & “knew” in v21. From epiginosko (to perceive, discern, acknowledge, recognize, know exactly because of direct interaction); {from epi (on, upon, what is fitting) + ginosko (see note XXXII above)}. This is knowledge, intuition, or discernment. It is firsthand knowledge of someone or something gained through contact or experience. This is full discernment or true knowledge.
^CLXII “unfit” = adokimos. Related to “honor” in v21 & “glory” in v23 & “see fit” in v28. 8x in NT. From a (not, without) + dokimos (see note CLX above). This is unapproved, counterfeit, rejected, failed.

^CLXIII “mind” = nous. Related to “name” in v5 & “be aware” in v3 & “foolish” in v14 & “known” in v19 & “understood” in v20 & “knew” in v21 & “acknowledge” in v28. See note LXIV above.
^CLXIV “do” = poieo. Same as “remember” in v9. See note XLIX above.
^CLXV “should…be done” = katheko. 2x in NT.  From kata (down, against, throughout) + heko (to come or arrive as at a final destination or goal; to be present in a literal or figurative sense). This is to reach, be fitting, come to, become.
^CLXVI “filled with” = 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.
^CLXVII “every” = pas. Same as “all” in v5. See note XXX above.

^CLXVIII “evil” = poneria. 7x in NT. From poneros (bad, evil, wicked, malicious, grievous, or toilsome; properly, something that bears pain –emphasizes the miseries and pains that come with evil); from poneo (to toil); related to ponos (pain, trouble, labor, distress, suffering; toil, which implies anguish); from the base of penes (a laborer, poor person, starving or indigent person; someone who works for their living); from pernomai (working for a living; laborer, poor person; to work for daily bread); from peno (to toil to survive day by day). This is iniquity, wickedness, pain-ridden evil. It is the drudgery of evil and sin. By contrast, the Greek kakos refers to evil as part of someone’s core character. Also contrasting the Greek sapros, which deals with falling away from a previously embodied virtue. This word can mean ill, diseased, morally culpable, derelict, vicious, malicious, or guilt. It can also refer to the devil or sinners.
^CLXIX “covetousness” = pleonexia. Related to “often” in v13 & to “reap” in v13 & “suppress” in v18 & “shameless acts” in v27. 10x in NT. From pleonektes (one who covets more, covetousness, avariciousness, one who defrauds or harms others’ rights; one eager for gain); {from pleion (many, more, great, having a greater value, more excellent); from polus (see note LXVI above) + echo (see note LXX above)}. This is avarice, greed, advantage, desire for more. It can imply fraudulence or extortion.
^CLXX “malice” = kakia. 11x in NT. From kakos (bad, evil, harm, ill; this is evil that is part of someone’s core character – intrinsic, rotted, worthless, depraved, causing harm; it is deep inner malice that comes from a rotten character). This is wickedness, evil, trouble, misfortune, inner malice, badness. It is inherent evil, depravity, causing harm.

^CLXXI “full” = mestos. 9x in NT. This is filled with in a literal or figurative sense.
^CLXXII “envy” = phthonos. Related to “immortal” and “mortal” in v23. 9x in NT. Perhaps from phtheiro (see note CXXI above). This is jealousy, spite, or ill-will. It can also be feeling glad when misfortune befalls another (akin to Schadenfreude).
^CLXXIII “murder” = phonos. 9x in NT. From pheno (to slay). This is killing, murder, or slaughter. It is one of the crimes that Barabbas and Saul are accused of.
^CLXXIV “strife” = eris. 9x in NT. This is strife, quarreling, wrangling. Figuratively, it is debate or one who likes to dispute.
^CLXXV “deceit” = dolos. 11x in NT. From dello (probably to decoy). This is literally bait, but used figuratively for treachery, stealth, guile, or deceit.

^CLXXVI “craftiness” = kakoetheia. Related to “malice” in v29 & to “Gentiles” in v5. 1x in NT. From kakos (see note CLXX above) + ethos (custom habit, rite – also, doing something that the law requires; can be an unwritten custom, acting in accordance with tradition); {from etho (see note XXXI above)}. This is malice, bad character that lead to evil habits, mischief.
^CLXXVII “gossips” = psihuristes. 1x in NT. From the same as psithurismos (whispering, intentionally spreading lies about someone in secret; it is onomatopoeia); from psithurizo (to whisper). This is a whisperer or someone who gossips in secret.  
^CLXXVIII “slanderers” = katalalos. 1x in NT. From kata (down, against, according to) + the same as laleo (to talk, say, preach); {from lalos (talkative)}. This is a slanderer, defamer, or backbiter.
^CLXXIX “God-haters” = theostuges. Related to “God” in v1 & “divine nature” in v20. 1x in NT. From theos (see note IX above) + the same as stugetos (hateful, disgusting, repulsive); {from stugeo (to hate)}. This is people who hate God or challenge God’s will. It can also refer to people who are not pious.

^CLXXX “insolent” = hubristes. 2x in NT. From hubrizo (to insult, steal, injure, mistreat; to hurt someone who doesn’t warrant harming). This is someone who is violent and insulting – a nasty spirit that relishes in doing what is wrong and causing harm.
^CLXXXI “haughty” = huperephanos. Related to “prophets” in v2 & “plain” and “made…plain” in v19 & “claiming” in v22. 5x in NT. From huper (over, beyond, concerning) + phaino (see note XI above). This is proud, arrogant, disdainful. Properly, this word is to over-shine. To set oneself over others as being haughty.
^CLXXXII “boastful” = alazon. 2x in NT. From ale (vagrancy, wandering). This is someone who boasts, an imposter. It is a braggart who pretends to abilities and attributes they lack.

^CLXXXIII “inventors” = epheuretes. 1x in NT. From epi (on, upon, against, what is fitting) + heurisko (to find, learn, or obtain; to discover something, which generally implies a period of searching for it; to find in a literal or figurative sense). This is a discoverer or inventor.
^CLXXXIV “evil” = kakos. Related to “malice” and “craftiness” in v29. See note CLXX above
^CLXXXV “rebellious” = apeithes. Related to “faith” in v5 & “believes” in v16. 6x in NT. From a (not, without) + peitho (see note XXIX above). This is literally not believing or deciding not to be persuaded. So, it implies disobedience or rebellion.
^CLXXXVI “parents” = goneus. Related to “descended” in v3. From ginomai (see note XV above). This is a parent or a father.

^CLXXXVII “foolish” = asunetos. Same as “senseless” in v21. See note CXIV above.
^CLXXXVIII “faithless” = asunthetos. Related to “intended” in v13. 1x in NT. From a (not, without) + suntithemi (literally to set together – to make an agreement, bargain, stipulate, observe); {from sun (with, together with) + tithemi (see note LXVII above)}. This is someone who breaks an agreement, which is to say someone who is not trustworthy.
^CLXXXIX “heartless” = astorgos. 2x in NT. From a (not, without) + {storge (family affection) or stergo (to cherish)}. This is lacking affection like one should have for family.
^CXC “ruthless” = aneleemon. 1x in NT. From a (not, without) + eleemon (merciful, compassionate); {from eleeo (to have pity on, show mercy to, be compassionate; often used for God’s grace); from eleos (mercy, pity, tender mercy, or compassion; generally understood in action by word or deed)}. This is merciless, lacking compassion.

^CXCI “know” = epiginosko. Related to “name” in v5 & “be aware” in v3 & “foolish” in v14 & “known” in v19 & “understood” in v20 & “knew” in v21 & “acknowledge” and “mind” in v28. See note CLXI above.
^CXCII “decree” = dikaioma. Related to “righteousness” and “one who is righteous” in v17 & “injustice” in v18. 10x in NT. From dikaioo (to be righteous, plead the cause of, justify, acquit; properly, approved, particularly carrying the weight of a legal judgment; upright, render just or innocent); from dikaios (see note LXXXV above). This is justification or righteousness – it can be a second chance for a criminal, a verdict for or against, an act that is legally proper, or a statute or decision. It is something pronounced righteous by God.
^CXCIII “practice” = prasso. This is to do or practice – something done on an on-going basis or by habit. It can also mean to accomplish, attend, or commit.

^CXCIV “deserve to die” = axios + thanatos + eimi. Literally, “are worthy of death.” Axios is related to “gospel” in v1 & “promised beforehand” in v2 & “proclaimed” in v8 & “proclaim the gospel” in v15. From ago (see note VIII above). This is related to weight or worth – deserving, suitable, corresponding, due reward. Thanatos is from thnesko (to die, be dead). This is death, whether literal or spiritual. It can also refer to something that is fatal. eimi is related to “are” in v6. See note XXXIII above.
^CXCV “only” = monon. Related to “remember” in v9. From monos (alone, single, remaining, mere, desolate); from meno (see note XLIX above). This is merely, only, simply, sole. It can also imply alone.
^CXCVI “applaud” = suneudokeo. Related to “gospel” in v1 & “thank” in v8 & “succeed” in v10 & “proclaim the gospel” in v15 & “blessed” in v25 & to “honor” in v21 & “glory” in v23 & “see fit” and “unfit” in v28. 6x in NT. From sun (with, together with) + 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 (see note VIII above) + dokeo (see note CX above)}. This is to approve, applaud, consent. It can be to resoundingly agree in partnership with others.