Romans 12

^I “appeal” = 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.
^II “brothers” = adelphos. From a (with, community, fellowship) + delphus (womb). This is a brother in a literal or figurative sense. It is also used of another member of the Church.
^III “God’s” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
^IV “mercy” = oiktirmos. 5x in NT. From oiktiro (to have compassion or pity for – responding with sympathy); from oiktos (pity). This is compassion, favor, grace, mercy in response to someone else’s misfortune.

^V “present” = paristemi. From para (from beside, by) + histemi (to stand, place, set up, establish, stand ready, stand firm, be steadfast). This is literally to place by stand. It can mean to present, exhibit, appear, bring, stand by, or prove. It can also mean to be ready, to assist, to yield, or to commend.
^VI “bodies” = soma. Perhaps from sozo (to save, heal, rescue); from sos (safe, well, rescued). 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.
^VII “living” = 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.
^VIII “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.

^IX “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.
^X “acceptable” = euarestos. 9x in NT. From eu (good, well done, rightly); {from eus (good)} + aresko (to please or be agreeable; implies voluntarily serving others, satisfying others, or making good to win their favor or approval; often used for moral agreement; being agreeable or trying to be agreeable); {perhaps from airo (raise, take up, lift, remove)}. This is literally well-pleasing – often used of something that is pleasing or acceptable to God.
^XI “reasonable” = logikos. 2x in NT. 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 reasonable or rational. It can refer to a word or mean thoughtful. Figuratively, this is logical or spiritual as contrasted with literal. Logic, here, seen as divine reason.
^XII “act of worship” = latreia. 5x in NT. From latreuo (giving good, technical service because qualified or equipped to do so; to serve, minister, worship, or give homage); from latris (a hired servant; someone who is qualified to perform a technical task). This is service, divine worship, ministering to God.

^XIII “conformed” = suschematizo. 2x in NT. From sun (with, together with) + schematizo (to give something a specific shape or form) OR form sun (with, together with) + schema (figure, appearance, form – outer shape; figuratively, can be external condition); {from echo (to have, hold, possess)}. This is sharing a similar appearance or expression – something that corresponds to the same model or patter. It is to conform to or fashion in accordance with.
^XIV “age” = aion. 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.
^XV “transformed” = metamorphoo. 4x in NT. From meta (with among, behind, beyond; implies a change following contact or action) + morpho (to form, mold, shape; coming into the shape that signified inner essence) {from morphe (form, shape, external appearance; an appearance that embodies inner essence; figuratively, the nature of something); {perhaps from meros (a part or share, portion); {from meiromai (to get one’s allotment or portion)}. This is to transform or change. It is the root that “metamorphosis” comes from.

^XVI “renewing” = anakainosis. 2x in NT. From anakainoo (to renew, renovate, to make new); {from ana (up, back, among, again, anew) + kainos (not new as in new versus old; new in the sense of novel, innovative, or fresh)}. This is renewal that includes internal change as well as changing one’s life and actions. It can also be renovation.
^XVII “mind” = nous. From noos (mind) OR from the same as ginosko (to know, recognize, realize, perceive, learn; gaining knowledge through personal experience). This is mind, understanding, reasoning faculty, intellect, capacity to reflect. It can refer to God’s mind or human minds – thoughts, feelings, will, or reflective thinking.
^XVIII “discern” = dokimazo. 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 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.
^XIX “will” = thelema. From thelo (to desire, wise, will, intend). This is the act of will, choice, purpose, or decree.

^XX “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.
^XXI “perfect” = teleios. 19x in NT. From telos (an end, aim, purpose, completion, end goal, consummation, tax). This is going through the steps to complete a stage or phase and then moving on to the next one. This is reaching an end and so being complete or “perfect.” It is also full grown or mature.
^XXII “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.
^XXIII “given” = didomi. To give, offer, place, bestow, deliver. This is give in a literal or figurative sense.

^XXIV “say” = lego. Related to “reasonable” in v1. See note XI above.
^XXV “everyone” = pas. This is all or every.
^XXVI {untranslated} = eimi. This is to be, exist.
^XXVII “think…highly” = huperphroneo. 1x in NT. From huper (by, under, subordinate to another) + phroneo (to think, judge, use one’s mind, have an opinion, shape one’s opinion through action); 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 literally to have high thoughts – to be proud, vain, or arrogant or go beyond what is reasonable. It is one who does not show humility and is disconnected from reality.

^XXVIII “ought” = dei. From deo (to tie, bind, compel; declare unlawful). 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.
^XXIX “think” = phroneo. Related to “think…highly” in v3. See note XXVII above.
^XXX “think” = phroneo. Same as “think” in v3. See note XXIX above.
^XXXI “sober judgment” = sophroneo. Related to “bodies” in v1 & to “think…highly” and “think” in v3. 6x in NT. From sophron (temperate, self-controlled, sound because in balance); {from the same as sozo (see note VI above) + phren (see note XXVII above)}. This is to be sane, self-controlled, temperate. It is one who is balanced or moderate.

^XXXII “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.
^XXXIII “measure” = metron. 14x in NT. This is a measure, whether of distance or volume. It can be a tool for measuring or the measure itself. Figuratively, it is that which determines what is sufficient. This is where the words “meter” and “metric” come from.
^XXXIV “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.
^XXXV “assigned” = merizo. Related to “transformed” in v2. 14x in NT. From meros (see note XV above). This is to divide, distribute, assign, apportion – separate into parts, bestow, share.

^XXXVI “one” = heis. This is one, a person, only, some.
^XXXVII “have” = echo. Related to “conformed” in v2. See note XIII above.
^XXXVIII “many” = polus. This is much, often, plenteous – a large number or a great extent.
^XXXIX “members” = melos. This is a limb or an organ of the body. So, it is a member of a greater whole. It is used figuratively for the body of Christ.
^XL “all” = pas. Same as “everyone” in v3. See note XXV above.
^XLI “function” = praxis. 6x in NT. From prasso (to do or practice – something done on an on-going basis or by habit; to accomplish, attend, or commit). This is an action, deed, business, practice, or function. It implies ongoing activity or responsibility.

^XLII “are” = eimi. Same as {untranslated} in v3. See note XXVI above.
^XLIII “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.
^XLIV “gifts” = charisma. Related to “grace” in v3. 17x in NT. From charizomai (to show favor, kindness, or grace, to pardon, forgive); from charis (see note XXII 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.
^XLV “differ” = diaphoros. 4x in NT. From diaphero (to carry through as in all the way to the end; differing or fully distinguishing – separating by comparison; literally, to transport – figuratively to report or surpass); {from dia (through, because of, across, thoroughly) + phero (to bear, bring, lead, make known publicly; to carry in a literal or figurative sense)}. This is to different or diverse. It can also be excellent or surpassing.

^XLVI “prophecy” = propheteia. 19x in NT. From prophetes (prophet or poet; one who speaks with inspiration from God); {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 prophecy or prediction. It is when a prophet reveals the truth that they received.
^XLVII “proportion” = analogia. Related to “spiritual” in v1 & “say” in v3. 1x in NT. From ana (up, back, among, again, anew) + logos (see note XI above). This is proportion or analogy. It is reasoning that compares things along a logical train of thought. This is where the word “analogy” comes from.
^XLVIII “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.
^XLIX “ministering” = diakonia. Same as “ministry” in v7. See note XLVIII above.

^L “teacher” = didasko. From dao (learn). This is to teach, direct, instruct, or impart knowledge. In the New Testament, this is almost always used for teaching scripture.
^LI “teaching” = didaskalia. Related to “teacher” in v7. From didaskalos (teacher, master); from didasko (see note L above). This is teaching or instruction.
^LII “encourager” = parakaleo. Same as “appeal” in v1. See note I above.
^LIII “encouragement” = paraklesis. Related to “appeal” in v1. From parakaleo (see note I above). This is calling someone for help, a personal exhortation, comfort, encouragement, joy, entreaty, urging. This word comes from a legal setting – as bringing evidence to advocate for another in court. This word is related to the word “Advocate” or paraclete used for the Holy Spirit.

^LIV “giver” = metadidomi. Related to “given” in v3. 5x in NT. From meta (with, among, after, beyond) + didomi (see note XXIII above). This is to share, bestow, offer something to make a change.
^LV “sincerity” = haplotes. 8x in NT. From haplous (properly, unfolded; simple as a single thing; sound, perfect, fixed focus without ulterior motive); {from a (with) + perhaps ploos (voyage, navigation)}; {from pleo (to sail, voyage); probably from pluno (to plunge – so to wash); from pluo (to flow)}}. This is singleness, simplicity, purity, bountifulness. It is sincerity that is not self-seeking. Objectively, this can be generosity.
^LVI “leader” = proistemi. Related to “present” in v1. 8x in NT. From pro (before, in front of, earlier than) + histemi (see note V above). This is someone whose character is well grounded and is a leader/role-model to others – leading by example. It is one who rules, resides over, or directs. It can also mean one who practices diligently.
^LVII “diligence” = spoude. 12x in NT. From speudo (to hurry, urge on, await); probably from pous (foot in a figurative or literal sense). This is haste, diligence, earnestness, effort. It is being swift to demonstrate one’s enthusiasm. It is doing what one is told right away and with full effort.

^LVIII “compassionate” = eleeo. From eleos (mercy, pity, tender mercy, or compassion; generally understood in action by word or deed). This is to have pity on, show mercy to, be compassionate; often used for God’s grace. When we sing or say “kyrie eleison” (Lord, have mercy), it is from this root verb.
^LIX “cheerfulness” = hilarotes. Related to “acceptable” in v1. 1x in NT. From hilaros (satisfied, cheerful, benevolent; ready to act because persuaded; willing); from the same as hileos (forgiving, merciful, gracious, cheerful as benevolent; a way to say “far be it”); from hilaos (gracious, benevolent) or from haireomai (to take, choose, or prefer) {probably related to airo (see note X above)}. This is cheerfulness or graciousness. It is also a readiness to respond and act willingly. This is where the word “hilarious” comes from.
^LX “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.
^LXI “genuine” = anupokritos. 6x in NT. From a (not, without) + hupokrinomai (to answer, pretend, respond as an actor on stage; figuratively, to lie) {from hupo (by, under, about) + krino (to judge, decide, think good, condemn, determine, pass judgment, stand trial, sue; judging whether in court or in a private setting; properly, mentally separating or distinguishing an issue – to come to a choice or decision, to judge positively or negatively in seeking what is right or wrong, who is innocent or guilty; can imply trying, condemning, punishing, or avenging.)} Properly, this is unhypocritical – not phony. It speaks to actions that are sincere and genuine without guile.

^LXII “hate” = apostugeo. 1x in NT. From apo (from, away from) + the base of stugnetos (hateful, disgusting, despicable, repulsive); {from stugeo (to hate)}. This is to hate, abhor, detest.
^LXIII “evil” = poneros. 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 bad, evil, wicked, malicious, grievous, or toilsome. Properly, it is something that bears pain – it emphasizes the miseries and pains that come with evil. 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.
^LXIV “hold fast” = kollao. 12x in NT. From kolla (glue). This is to glue together. So it is joining, spending time with, or being intimately connected to. It can be used for marriage, joining the church, clinging, or adhering to something. It was also used medically for uniting wounds.

^LXV “mutual affection” = philadelphia. Related to “brothers” in v1. 6x in NT. From philadelphos (brotherly love; fraternal); {from philos (dear, beloved, a friend, an associate; friendship with personal affection, a trusted confidante; love from personal experience with another person) + adelphos (see note II above)}. This is literally brotherly love – figuratively love of members of the Christian community.
^LXVI “outdo” = philostorgos. Related to “mutual affection” in v10. 1x in NT. From philos (see note LXV above) + storge (love one has for family or kindred – particularly that shared between parents and children). This is one who loves family, showing tender love, being devoted. It can also be used for love within the family of the Christian community.
^LXVII “showing” = proegeomai. 1x in NT. From pro (before, first, in front of, earlier) + hegeomai (to think, suppose, have an opinion; to lead the way, what comes in front or first, initial thought, high esteem or authority; one who commands in an official capacity); {from ago (lead, bring, carry, drive, go)}. This is to go before, lead by example, prefer, or show deference.
^LXVIII “honor” = time. From tino (to pay, be punished, pay a penalty or fine because of a crime); from tio (to pay respect, value). This has to do with worth or something’s perceived value. Literally, it means price, but figuratively, it means the honor or value one sees in someone or something else. It can be esteem or dignity. It can also mean precious or valuables.

^LXIX “lag” = okneros. 3x in NT. From okneo (to delay, be slow, hesitate from doing something; figuratively, to loath); from oknos (shrinking or hesitation). This is being late because of hesitation. Figuratively, it could be reluctant or lazy, one who drags their feet or is unwilling or unprepared. Figuratively, one who is indolent, irksome, or grievous.
^LXX “zeal” = spoude. Same as “diligence” in v8. See note LVII above.
^LXXI “be ardent” = zeo. 2x in NT. This is to boil, be hot, ferment, bubble, boil, or glow. It is used figuratively for being fervent or earnest. The word is onomatopoeia for the sound that water makes when it boils.
^LXXII “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.

^LXXIII “serve” = douleuo. Related to “ought” in v3. From doulos (a servant or for a slave, enslaved; someone who belongs to someone else, but could be voluntary to pay off debt or involuntary – captured in war and enslaved; a metaphor for serving Christ); perhaps from deo (see note XXVIII above). This is to be a slave, serve, do service, obey, be devoted.
^LXXIV “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.
^LXXV “rejoice” = chairo. Related to “grace” in v3 & “gifts” in v6. See note XXII above.
^LXXVI “hope” = elpis. From elpo (to anticipate, welcome, expect; usually to anticipate positively). This is expectation, hope, trust, confidence faith. The expectation can be abstract or concrete.

^LXXVII “be patient” = hupomeno. 17x in NT. From hupo (by, under, about, subordinate to) + meno (to stay, remain, wait, await, continue, abide). This is properly to remain behind or remain under. It implies endurance, patience, steadfastness, enduring trials, and waiting in hope.
^LXXVIII “affliction” = thlipsis. From thlibo (to press in on and make narrow, rub together, constrict; figuratively to oppress or afflict). This is pressure that hems us in – used often of internal pressure that makes us feel like we have no other options and are confined or restricted. So, this is persecution, affliction, trouble, distress, and anguish. There is a different word, stenoxoria, that refers to external pressure that we feel from what’s going on.
^LXXIX “persevere” = proskartereo. 10x in NT. From pros (at, to, toward, with) + kartereo (to be strong, endure; figuratively to be steadfast, to persevere, to be patient); {from kratos (strength, power, dominion; vigor in a literal or figurative sense; power that is exercised)}. This is to show strength consistently in the face of trials. It can also mean to persist, stand ready, be earnest, or attend to something.
^LXXX “prayer” = 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.

^LXXXI “contribute” = koinoneo. 8x in NT. From koinonos (partner, companion, partaker, sharer); From koinos (common, shared, unclean, ritually profane); probably from sun (with, together with). This is to contribute, participate, or have a share in. It can also mean to distribute.
^LXXXII “needs” = chreia. From chraomai (to use, make use of, give what is needed, act in a specific way, request); related to chre (what is proper, fitting, or necessary). This is the is task, business, or affair. It can also be need, want, or destitution.
^LXXXIII “saints” = hagios. Same as “holy” in v1. See note IX above.
^LXXXIV “pursue” = dioko. Related to “ministry” in v7. See note XLVIII above.
^LXXXV “hospitality to strangers” = philoxenia. Related to “mutual affection” and “outdo” in v10. 2x in NT. From philoxenos (literally, fond of or loving strangers; hospitable, generous); {from philos (see note LXV above) + xenos (foreign or foreigner, an alien or guest; also something new, novel, or strange)}. This is love of strangers, hospitality, generosity in opening one’s home.

^LXXXVI “bless” = eulogeo. Related to “acceptable” in v1 & to “spiritual” in v1 & “say” in v3 & “proportion” in v6. From eu (see note X above) + logos (see note XI above). Properly, this is speaking well of – speaking so that the other is benefited. It can mean praise, bless, thank, or call for a blessing. This is where “eulogy” comes from.
^LXXXVII “persecute” = dioko. Same as “pursue” in v13. See note LXXXIV above.
^LXXXVIII “curse” = kataraomai. Related to “acceptable” in v1 & “cheerfulness” in v8. 6x in NT. From katara (curse, accursed; a curse as penalty); {from kata (down, against, throughout, among) + ara (prayer, curse, imprecation; a pray for evil); {probably from airo (see note X above)}}. This is to curse, execrate, doom.
^LXXXIX “weep” = klaio. This is to weep, lament, or sob. It is weeping aloud.
^XC “live in harmony” = phroneo. Same as “think” in v3. See note XXIX above.

^XCI “be” = phroneo. Same as “think” in v3. See note XXIX above.
^XCII “arrogant” = hupselos. 12x in NT– in Matthew’s and Luke’s Temptation story as well as Matthew and Mark’s Transfiguration accounts. From hupsos (height, high position, heaven, dignity, eminence; elevation, altitude; to be exalted); from hupsi (on high, aloft); from huper (over, above, beyond). This is high, lofty, or exalted. It can be lofty in elevation or in character.
^XCIII “associate” = sunapago. Related to “showing” in v10. 3x in NT. From sun (with, together with) + apago (to lead away, carry, bring; figuratively be seduced or led astray, put to death); {from apo (from, away from) + ago (see note LXVII above)}. This is literally to lead away with so it can mean to carry away or carry along. Figuratively, it can mean to associate with, seduce, or yield.
^XCIV “lowly” = tapeinos. 8x in NT. This is low in position, depressed, low in circumstance, meek, cast down. Figuratively, it can be humiliated or low in spirit.

^XCV “claim to be” = 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.
^XCVI “wiser” = phronimos. Related to “think…highly” and “think” and “sober judgment” in v3. 14x in NT. From phroneo (see note XXVII above). This is wise in a practical sense, prudent, or sensible. It is savvy, rooted in our own point of view, thoughtful. It can also mean conceited.
^XCVII “repay” = apodidomi. Related to “given” in v3 & “giver” in v8. From apo (from, away from) + didomi (see note XXIII above). This is to give back, return, give away. It is to restore as when one makes payment – to rend what is due, to sell.
^XCVIII “evil” = kakos. This is bad, evil, harm, ill. It is evil that is part of someone’s core character – intrinsic, rotted, worthless, depraved, causing harm. It refers to deep inner malice that comes from a rotten character. Can be contrasted with the Greek poneros, which is that which bears pain – a focus on the miseries and pains that come with evil. Also contrasting the Greek sapros, which deals with falling away from a previously embodied virtue.

^XCIX “take thought” = pronoeo. Related to “minds” in v2. 3x in NT. From pro (before, first, in front of, earlier) + noeo (to think, understand, conceive, realize, see; one who thinks things through sufficiently to reach a conclusion or value judgment; moral reasoning); {from nous (see note XVII above)}. This is literally to think of ahead of time so it is to practice, plan, foresee, respect, regard.
^C “noble” = kalos. This is good, noble, beautiful, correct, or worthy. This is external signs of goodness like beauty, demonstrations of honorable character, showing moral virtues. A different word, agathos, speaks of intrinsic good.
^CI “in the sight of” = enopios. From en (in, on, at, by, with) + ops (eye, face); {from optanomai (to appear, be seen); from horao (become, seem, appear)}. This is literally “in sight of.” It means before in a literal or figurative sense.
^CII {untranslated} = anthropos. Related to “in the sight of” in v17. Probably from aner (man, male, husband) + ops (see note CI above)}. This is human, humankind. Used for all genders.

^CIII “possible” = dunatos. From dunamai (to be able, have power or ability). This is mighty or powerful. It speaks of ability of persons, possibility of things. It is what can be given the power or ability that the subject exhibits. The root verb is also related to miracles i.e. deeds of power.
^CIV “live peaceably” = eireneuo. 4x in NT. From eirene (one, peace, quietness, rest, peace of mind, harmony; a common farewell among Jews (i.e. shalom) as a well-wishing that included a blessing of health and wholeness for the individual; indicates when everything that is essential is joined together properly; peace literally or figuratively; by implication, it is prosperity –not in the  sense of excessive wealth, but having enough from day to day); perhaps from eiro (to join, tie together to form a whole). This is to live in peace, be peaceful, have peace, to have integrity and wholeness.
^CV {untranslated} = anthropos. Same as {untranslated} in v17. See note CII above.

^CVI “beloved” = agapetos. Related to “love” in v9. From agape (see note LX 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.
^CVII “avenge” = ekdikeo. 6x in NT. From ekdikos (to avenge, enact a just punishment or judgment); {from ek (from, from out of) + 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 to defend, vindicate, dole out justice, or avenge. It can also mean retaliate.
^CVIII “leave” = didomi. Same as “given” in v3. See note XXIII above.
^CIX “room” = topos. This is a place or region. It is a smaller space that can only hold a limited number of people whereas chora is a larger place. Figuratively it could be an opportunity.

^CX “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.
^CXI “written” = grapho. This is to write or describe. It is where the word “graphic” comes from.
^CXII “vengeance” = ekdikesis. Related to “avenge” in v19. 9x in NT. From ekdikeo (see note CVII above). This is vengeance, vindication, or punishment.
^CXIII “repay” = antapodiomi. Related to “given” in v3 & “giver” in v8 & “repay” in v17. 7x in NT. From anti (opposite, instead of, against) + apodidomi (see note XCVII above). This is to pay back, return, = to pay what is fitting. Figuratively, it can also mean to return in good or in evil.

^CXIV “enemies” = echthros. From echthos (hatred). This is an openly hostile person so an enemy, a foe, or a hated person. This speaks of irreconcilable hostility. It can also mean adversary and/or refer to Satan.
^CXV “are hungry” = peinao. Related to “evil” in v9. From peina (hunger); related to penomai (see note LXIII above). This is to hunger, be needy, or desire earnestly. It can be being famished in a definitive sense or in comparison to someone or something else. Figuratively, this means to crave.
^CXVI “feed” = psomizo. 2x in NT. From psomion (crumb, morsel, mouthful); from psomos (fragment, morsel) or from psocho (to rub as rubbing kernels from their husks or rub to pieces); from psallo (to twang, play, sing psalms, pluck a stringed instrument such as a harp); {from psao (to rub). This is to feed with bits or morsels. It can also mean to give, distribute, or nourish.

^CXVII “are thirsty” = dipsao. 16x in NT. From dipsa (thirst); from dipsos (thirst). This is thirst in a literal or figurative sense. Can also mean keenly desire.
^CXVIII “give…to drink” = potizo. 15x in NT. From potos (drink or for drinking) OR from pino (to drink literally or figuratively). This is to give to drink, water, furnish, irrigate, or feed.
^CXIX “doing” = poieo. This is to make, do, act, construct, abide, or cause.
^CXX “heap” = soreuo. 2x in NT. From soros (a heap). This is to heap, pile up, or weigh down in a literal or figurative sense.

^CXXI “burning” = pur. This is fire, lightning, heat from the sun. Figuratively, it can refer to strife or trials.
^CXXII “coals” = anthrax. 1x in NT. This is charcoal or a live coal.
^CXXIII “heads” = kephale. This is head or chief. It can be a literal head or, figuratively, a ruler or lord. It can also refer to a corner stone. This is where the word “cephalic” comes from.
^CXXIV “overcome” = nikao. From nike (victory, conquest; figurative for what makes one successful). This is to have victory, overcome, conquer, or prevail. It implies a victory that follows a battle. This root is part of “Nicodemus’s” name and it is also the root where Nike comes from.
^CXXV “evil” = kakos. Same as “evil” in v17. See note XCVIII above.
^CXXVI “evil” = kakos. Same as “evil” in v17. See note XCVIII above.