Romans 13

^I “every” = pas. This is all or every.
^II “person” = psuche. From psucho (to breathe, blow). This is breath, the breath of life, the self, individual, soul. This is the word for that which makes a person unique – their identity, will, personality, affections. This isn’t the soul as the immortal part of us, but as our individuality. It is also not life as a general concept, but specific to people. This is where the words psyche and psychology come from.
^III “be subject” = hupotasso. From hupo (by, under, about, under one’s authority) + tasso (to arrange, appoint, determine). This is to place under. So it is to subject, submit, obey, or subordinate.

^IV “governing” = huperecho. 5x in NT. From huper (by, under, over, above, under the authority of another) + echo (to have, hold, possess). This is to hold above, surpass, governing, high quality or value. It is to have beyond, excel.
^V “authorities” = exousia. From exesti (to be permitted or lawful); {from ek (out, out of) + eimi (to be, exist)}. This is power to act or weight. It especially denotes moral authority or influence. It can mean domain, liberty, freedom, capacity, mastery, right, force, or strength.
^VI “is” = eimi. Related to “authorities” in v1. See note V above.
^VII “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
^VIII “exist” = eimi. Same as “is” in v1. See note VI above.
^IX “instituted” = tasso. Related to “be subject” in v1. 9x in NT. See note III above.

^X “resists” = antitasso. Related to “be subject” and “instituted” in v1. 5x in NT. From anti (opposite, instead of, against) + tasso (see note III above). This is to oppose or resist. It is to set against as in battle or in defense.
^XI “resists” = antihistemi. 14x in NT. From anti (opposite, instead of, against) + histemi (to stand, place, establish, appoint, stand ready, be steadfast). This is to stand against, to take an entirely opposite stance, resist, oppose, or withstand. Figuratively, it is publicly holding your ground. It has its roots as a military term for resisting one’s enemy.
^XII “appointed” = diatage. Related to “be subject” and “instituted” in v1 & “resists” in v2. 2x in NT. From diatasso (to arrange thoroughly, charge, appoint, give orders to; a command that is a proper order, given with the chain of command and so binding; from ancient military language); {from dia (through, across to the other side, thoroughly) + tasso (see note III above)}. This is ordinance, disposition, appointment, arranging.
^XIII “resist” = anthistemi. Same as “resists” in v2. See note XI above.

^XIV “incur” = 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.
^XV “judgment” = krima. From 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). This is judgment, sentence, verdict. Sometimes, this can have a negative sense – condemnation. It is the decision and the full force of its effect negative and positive.
^XVI “rulers” = archon. From archo (to rule, begin, have first rank or have political power). This is ruler, leader, magistrate, official, prince, chief.
^XVII “terror” = 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.

^XVIII “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.
^XIX “conduct” = ergon. From ergo (to work, accomplish, do). This is work, task, deed, labor, effort.
^XX “bad” = 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.

^XXI “wish” = 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.
^XXII “have…fear” = phobeo. Related to “terror” in v3. From phobos (see note XVII above). This is also to put to flight, terrify, frighten, dread, reverence, to withdraw or avoid. It is sometimes used in a positive sense to mean the fear of the Lord, echoing Old Testament language. More commonly, it is fear of following God’s path. This is where the word phobia comes from.
^XXIII “do” = poieo. This is to make, do, act, construct, abide, or cause.
^XXIV “receive” = echo. Related to “governing” in v1. See note IV above.
^XXV “approval” = epainos. 11x in NT. From epi (on, upon, to, what is fitting) + ainos (praise, saying, story, proverb). This is fitting praise, fame, approval. It is recognizing something or someone that is deserving of praise.

^XXVI “agent” = diakonos. 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 a servant, minister, waiter, or attendant. It is used for a person who performs a service, including religious service. This is the root of the word “deacon.”
^XXVII “wrong” = kakos. Same as “bad” in v3. See note XX above.
^XXVIII “be afraid” = phobeo. Same as “have…fear” in v3. See note XXII above.

^XXIX “bear” = phoreo. 6x in NT. From phero (to bear, bring, lead, make known publicly; to carry in a literal or figurative sense). This is to wear or bear regularly or continually. It can refer to clothing or bearing a burden.
^XXX “sword” = machaira. Perhaps from mache (fight, battle, conflict; figuratively, controversy); from machomai (to fight, strive, dispute, quarrel; to war). This is a short sword, slaughter knife, or dagger. It is a stabbing weapon. Figuratively, associated with retribution, war, or legal punishment.
^XXXI “in vain” = eike. 6x in NT. Probably from eiko (to be weak, submit, yield, give way); probably akin to hekon (freely, voluntary). This is nothing, idly, for no reason.

^XXXII “execute” = ekdikos. 2x in NT. 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 avenging, avenger – one who carries out a punishment to get justice.
^XXXIII “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.
^XXXIV “wrongdoer” = kakos + prasso. Kakos is the same as “bad” in v3. See note XX above. Prasso is to do or practice – something done on an on-going basis or by habit. It can also mean to accomplish, attend, or commit.

^XXXV “must” = anagke. 18x in NT. From ana (up, again, anew) + agcho (to press tightly, compress) OR related to agkale (the arm, particularly one that is bent to carry a load). This is necessity – something that happens that requires an immediate response. It is generally associated with pain or distress.
^XXXVI “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.
^XXXVII “conscience” = suneidesis. From suneidon (to see together and so know, realize, consider, be conscious of); {from sun (with, together with) + eidon (shape, appearance, kind; something observable; form in a literal or figurative sense); from eido (to know, remember, perceive – to see and so understand)}. This is properly to know together. The conscience, found in all, is a moral and spiritual capacity granted by God so that we can understand together what is good and right.

^XXXVIII “pay” = teleo. From telos (an end, aim, purpose, completion, end goal, consummation, tax; going through the steps to complete a stage or phase and then moving on to the next one). This is to complete, fulfill, accomplish, end.
^XXXIX “taxes” = phoros. Related to “bear” in v4. 5x in NT. From phero (see note XXIX above).  This is a tax or tribute on an individual or their property rather than telos.
^XL “agents” = leitourgos. Related to “conduct” in v3. 5x in NT. From laos (people, crowd, the chosen people) + ergon (see note XIX above). This is a public servant, a minister, or other kind of servant. It can be used of priests and Levites. More broadly, it is for anyone who serves or ministers for the community’s good.
^XLI “busy” = 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.

^XLII “pay” = apodidomi. From apo (from, away from) + didomi (give, offer, place, bestow, deliver; give in a literal or figurative sense). This is to give back, return, give away. It is to restore as when one makes payment – to rend what is due, to sell.
^XLIII “all” = pas. Same as “every” in v1. See note I above.
^XLIV “due” = opheile. 3x in NT. From opheilo (to be indebted morally or legally – having an obligation one must meet. This term came from the legal world, but was then adopted in reference to morality. In the New Testament it is used for humanity’s ethical responsibility); perhaps from the base of ophelos (advantage, gain, profit); from ophello (heaped together, accumulate, increase). This is something that is due – a debt or duty. Figuratively, it can refer to any kind of obligation. In context here, conjugal is implied.

^XLV “revenue” = telos. Related to “pay” in v6. See note XXXVIII above.
^XLVI “respect” = phobos. Same as “terror” in v3. See note XVII above.
^XLVII “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.

^XLVIII “owe” = opheilo. Related to “due” in v7. See note XLIV above.
^XLIX “love” = agapao. Perhaps from agan (much). This is love, longing for, taking pleasure in. It is divine love or human love that echoes divine love.
^L “another” = 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.
^LI “fulfilled” = 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.
^LII “law” = nomos. From nemo (to parcel out). Literally, this is that which is assigned. It can be usage, custom, or law. This word can be used for human or divine law. It can be used specifically for the law of Moses or as a name for the Torah (the first five books of the Bible). Sometimes it is used for scripture as a whole, used of the Gospel, or of any theology. It is also used for the “tradition of the elders,” which would be the oral Torah – the tradition of the laws plus their interpretations as they were passed down over time. We must carefully consider which meaning of “law” is meant when we interpret passages the word is found in.

^LIII “commit adultery” = moicheuo. 15x in NT. From moichos (adulterer; a man who has been with a married woman; used figuratively of an apostate). This is committing adultery or adultery itself. Used of a man with a married woman or a married man with anyone other than his wife.
^LIV “murder” = phoneuo. 12x in NT. From phoneus (a murderer); from phonos (killing, murder, or slaughter; one of the crimes that Barabbas and Saul are accused of); from pheno (to slay). This is to kill or murder. It is killing on purpose without justification.
^LV “steal” = klepto. 13x in NT. This is to steal by stealth – not in the open or using violence.
^LVI “covet” = epithumeo. 16x in NT. From epi (on, upon, fitting) + thumos (passion, wrath; actions emerging from passion or impulse) {from thuo (to rush along, breathe violently, offer sacrifice)}. This is desire, lust, longing for, setting one’s heart on. It is a longing whether good or bad. In either case, passion and yearning is set on the object of desire.

^LVII “other” = heteros. Same as “another” in v8. See note L above.
^LVIII “commandment” = entole. Related to “pay” in v6 & “revenue” in v7. From entellomai (to charge, command, give orders or instructions) {from en (in, on, at, by, with) + tellomai (to accomplish); {from telos (see note XXXVIII above)}. This is an order, command, ordinance, or law. It focuses on the purpose of the command and its end result.
^LIX “summed up” = anakephalaioo. 2x in NT. From ana (up, again, back, among, anew) + kephalaioo (to hit or wound the head, summarize); {from kephalaion (relating to the head, the principle matter, an amount of money); from kephale (head or chief; literal head or, figuratively, a ruler or lord, corner stone); from kapto (to seize)}. This is to summarize, gather up as one, comprehend. It could also be organizing something into a comprehensive whole.

^LX “word” = logos. From lego (to speak, tell, mention). This is word, statement, speech, analogy. It is a word that carries an idea or expresses a thought, a saying. It could refer to a person with a message or reasoning laid out in words. By implication, this could be a topic, line of reasoning, or a motive. It can be used for a divine utterance or as Word – Christ.
^LXI “neighbor” = plesion. 17x in NT. From pelas (near). This is near, nearby, or neighboring. As one nearby, it can also refer to a neighbor, a member of one’s country, a Christian, or a friend.
^LXII “love” = agape. Related to “love” in v8. From agapao (see note XLIX above). This is love, goodwill, benevolence. It is God’s divine love or human love that mirrors God’s love.
^LXIII “does” = ergazomai. Related to “conduct” in v3 & “agents” in v6. From ergon (see note XIX above). This is to work, labor, perform, toil.
^LXIV “fulfilling” = pleroma. Related to “fulfilled” in v8. 18x in NT. From pleroo (see note LI above). This is fullness, supply, completion, superabundance, or multitude.

^LXV “know” = eido. Related to “conscience” in v5. See note XXXVII above.
^LXVI “time” = kairos. This is season, opportunity, occasion. The word chronos is used for chronological time. Kairos is used for spiritually significant time – the right time or appointed time.
^LXVII “moment” = hora. This is a set time or period, an hour, instant, or season. This is where the word “hour” comes from.
^LXVIII “wake” = egeiro. This is to awake, raise up or lift up. It can be to get up from sitting or lying down, to get up from sleeping, to rise from a disease or from death. Figuratively, it can be rising from inactivity or from ruins.
^LXIX “sleep” = hupnos. 6x in NT. Perhaps from hupo (by, under, about, subordinate to). This is sleep in a literal or figurative sense. It could also refer to being spiritually disconnected. It is also the root of “hypnosis.”

^LXX “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.
^LXXI “nearer” = egguteron. Related to “must” in v5. 1x in NT. From eggus (nearby or near in time); from agcho (to squeeze). This is nearer.
^LXXII “became believers” = pisteuo. From pistis (faith, faithfulness, belief, trust, confidence; to be persuaded or come to trust); from peitho (to have confidence, urge, be persuaded, agree, assure, believe, have confidence, trust). 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.

^LXXIII “night” = nux. This is night in a literal or figurative sense.
^LXXIV “gone” = prokopto. 6x in NT. From pro (before, first, in front of, earlier) + kopto (to cut, strike, cut off; beating the chest to lament and so to mourn). This is to advance, lead, proceed. It is to trailblaze while moving forward. It can also mean other forms of advancing like time passing or profit increasing.
^LXXV “day” = hemera. Perhaps from hemai (to sit). This is day, time, or daybreak.
^LXXVI “is near” = eggizo. Related to “must” in v5 & “nearer” in v11. From eggus (see note LXXI above). This is extremely close by – approaching, at hand, immediately imminent.
^LXXVII “throw off” = apotithemi. 9x in NT. From apo (from, away from) + tithemi (to put, place, set, fix, establish in a literal or figurative sense; properly, this is placing something in a passive or horizontal position). This is to put aside, put away, renounce.
^LXXVIII “works” = ergon. Same as “conduct” in v3. See note XIX above.

^LXXIX “darkness” = skotos. Perhaps from the base of skia (shadow, thick darkness, outline; figurative for a spiritual situation that is good or bad). This is darkness literal or figurative – as moral or spiritual darkness, sin and what comes from it. This can also mean obscurity.
^LXXX “put on” = enduo. From en (in, on, at, by, with, among) + duno (to sink into, set like the sun); {from duo (to go down, sink, or set)}. This is to put on as when one puts on clothes. It is the idea of sinking into one’s clothing.
^LXXXI “armor” = hoplon. 6x in NT. This is a tool or implement. It can also be armor or weapons in a literal or figurative sense.
^LXXXII “light” = photos. From phaos (light or daylight) OR 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 light, the source, that which light illumines or reveals. It is light whether naturally created or artificial, in an abstract, literal, or figurative sense.

^LXXXIII “walk” = peripateo. From peri (about, concerning, around, encompassing) + pateo (to read, trample on; to trample literally or figuratively); {from patos (trodden) OR from paio (to strike, smite, sting; a hit like a single blow)}. This is to walk. Going from Hebrew figurative language, to walk referred to how you conducted your life, how you chose to live. This word is most literally walking around. Figuratively, it is living, behaving, following, how you occupy yourself. This is where “peripatetic” comes from.
^LXXXIV “decently” = euschemonos. Related to “governing” in v1 & “receive” in v3. 3x in NT. From euschemon (presentable, seemly, prominent, noble, appropriate, desirable, well-formed); {from eu (good, well, well done) + schema (figure, appearance, form – outer shape; figuratively, can be external condition); {from echo (see note IV above)}]. This is literally one having good form. It is properly, honorably, modestly, nobly, respectably.
^LXXXV “reveling” = komos. 3x in NT. From kome (a village as contrasted with a city that has a wall); perhaps from keimai (to lie, recline, be placed, lie outstretched, be appointed). This was originally a festival in a village that involved drinking, carousing, and letting loose.
^LXXXVI “drunkenness” = methe. 3x in NT. This is heavy drinking – to the point of drunkenness. Always referenced as a negative.

^LXXXVII “illicit sex” = koite. Related to “reveling” in v13. 4x in NT. From keimai (see note LXXXV above). This is a bed, which can imply living together with someone. By extension, it can refer to promiscuity or sperm.
^LXXXVIII “licentiousness” = aselgeia. 10x in NT. From aselges (brutal) OR from a (not) + selges (temperate). This is wantonness, shocking behavior, wanton violence, acting in an unrestrained and capricious way.
^LXXXIX “quarreling” = eris. 9x in NT. This is strife, quarreling, wrangling. Figuratively, it is debate or one who likes to dispute.
^XC “jealousy” = zelos. 16x in NT– 6x in a positive sense (zeal for God) & 10x in a negative sense (jealousy/strife). Perhaps from zeo (to boil, be hot, ferment, bubble, boil, or glow; used figuratively for being fervent or earnest). This is eagerness or zeal on the one hand or rivalry and jealousy on the other. The verb is meant to echo the sound of boiling water and so it depicts burning emotion that bubbles over. So, burning anger or burning love.

^XCI “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.
^XCII “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.
^XCIII “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.

^XCIV “make” = poieo. Same as “do” in v3. See note XXIII above.
^XCV “provision” = pronoia. 2x in NT. From pronoeo (to foresee, provide for, practice, respect; act with forethought); {from pro (before, first, in front of, earlier) + noieo (to perceive, think, understand); {from nous (mind, understanding, reasoning faculty, intellect, capacity to reflect); from noos (mind); probably from the base as ginosko (to know, recognize, realize, perceive, learn; gaining knowledge through personal experience)}}. This is foresight, providence, forethought.
^XCVI “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).
^XCVII “gratify its desires” = epithumia. Related to “covet” in v9. From epithumeo (see note LVI above). This is desire, a longing built on passionate emotion or urges. This can be a positive or a negative passion (lust or eagerness).