Romans 2

^I “are” = eimi. This is to be, exist.
^II “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.
^III {untranslated} = o. 17x in NT. This is O or oh – used to speak to someone or express a strong feeling.
^IV “whoever” = anthropos + pas. Anthropos is probably from aner (man, male, husband) + ops (eye, face); {from optanomai (to appear, be seen); perhaps from horao (become, seem, appear)}. This is human, humankind. Used for all genders. Pas is all or every.

^V “judge” = krino. To judge, decide, think good, condemn, determine, pass judgment, stand trial, sue. This is judging whether it is done in court or in a private setting. Properly, it refers to 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. It can imply trying, condemning, punishing, or avenging.
^VI “passing judgment” = krino. Same as “judge” in v1. See note V above.
^VII “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.

^VIII “condemn” = katakrino. Related to “judge” in v1. 18x in NT. From kata (down, against, throughout, among) + krino (see note VI above). This is judging down, which is to say to vote guilty or deserving of punishment, to condemn. This is a decisive judgment of guilt. It can also be to damn someone.
^IX “doing” = 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.
^X “know” = eido. This is to know, consider perceive, appreciate, behold, or remember. It means seeing with one’s eyes, but also figuratively, it means perceiving – seeing that becomes understanding. So, by implication, this means knowing or being aware.
^XI “God’s” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
^XII “judgment” = krima. Related to “judge” and “condemn” in v1. From krino (see note VI above). 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.

^XIII “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.
^XIV “imagine” = logizomai. Related to “without excuse” in v1. From logos (see note II above). This is this is 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.
^XV “whoever” = anthropos. Same as “whoever” in v1. See note IV above.
^XVI “do” = poieo. This is to make, do, act, construct, abide, or cause.
^XVII “escape” = ekpheugo. 8x in NT. From ek (from, from out of) + pheugo (to run away in a literal or figurative sense; to flee, escape, shun, or vanish). This is to flee away or escape.

^XVIII “despise” = kataphroneo. 9x in NT. From kata (down, against, among, according to) + 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 to disregard despise look down, think little of. It can be active scorn or a generally hostile view. It can be disregarding or ignoring something because it is considered of little importance. This can also be thinking someone unworthy and hating them. Additionally, it can be to think against something.
^XIX “riches” = ploutos. From polus (much, many, abundant) OR pleo (to sail, voyage); {probably from pluno (to plunge – so to wash); from pluo (to flow)} OR pletho (to fill, accomplish, supply; to fill to maximum capacity). This is abundance, wealth, or riches. It could refer to money/possessions or spiritual abundance. It can also be used for a valuable bestowment.
^XX “kindness” = chrestotes. 10x in NT. From chrestos (useful, good, well-fitted, benevolent, kind, gracious; also a name given to slaves in the ancient world); from chraomai (to use, make use of, give what is needed, act in a specific way, request). This is properly useable, good or ready for service – just what one needs to meet real needs. Figuratively, this speaks of moral excellence, strong character, uprightness, kindness, integrity.

^XXI “forbearance” = anoche. 2x in NT – both in Romans. From anecho (to endure, bear with, tolerate, persist, put up with); {from ana (up, again, back, among, anew) + echo (to have, hold, possess)}. This is delaying, patience, tolerance. It can specifically refer to a punishment being delayed or to self-restraint.
^XXII “patience” = makrothumia. 14x in NT. From makros (long, long lasting) {from mekos (length); probably related to megas (great or large)} + thumos (passion, wrath; actions emerging from passion or impulse) {from thuo (to rush along, breathe violently, offer sacrifice)}. Properly, this is long-passion or long-suffering – one who waits the needed amount of time before expressing anger. This is also patience, perseverance, and fortitude.
^XXIII “not realize” = agnoeo. 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 (to know, recognize, realize, perceive, learn; gaining knowledge through personal experience)}. This is unaware not to know. Sometimes it is willful ignorance, but other times it is simply not knowing.

^XXIV “kindness” = chrestos. Related to “kindness” in v4. 7x in NT. See note XX above.
^XXV “lead” = ago. This is lead, bring, carry, guide, drive, go.
^XXVI “repentance” = metanoia. Related to “not realize” in v4. From meta (with, among, after, beyond) + noieo (see note XXIII above). This is literally to change one’s mind – to choose to think differently and so to act differently because of a moral compunction. It is an intentional change to the inner self. This word shares a root with the English “paranoia.”

^XXVII “hard” = sklerotes. 1x in NT. From skleros (hard because dried, rough, difficult, fierce, harsh; stubborn or unyielding – unyieldingly hard); from skello (to dry, parch). This is hardness that comes as a result of something being dry. Figuratively, it can refer to stubbornness or obstinacy.
^XXVIII “impenitent” = ametanoetos. Related to “not realize” and “repentance” in v4. 1x in NT. From a (not, without) + metanoeo (to change how one thinks, to reconsider, to repent; a change of thinking, which means a change of purpose and behavior); {from meta (with, among, after, beyond) + noieo (see note XXIII above)}. This is impenitent or unrepentant.
^XXIX “heart” = 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.

^XXX “storing up” = thesaurizo. 8x in NT. From thesauros (treasure, storehouse, deposit; wealth in a literal or figurative sense); from the same as tithemi (to place, lay, set, establish). This is to store up or treasure up – to amass in a literal or figurative sense. This is where the word “thesaurus” comes from.
^XXXI “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.
^XXXII “day” = hemera. Perhaps from hemai (to sit). This is day, time, or daybreak.

^XXXIII “righteous judgment” = dikaiokrisia. Related to “judge” and “condemn” in v1 & “judgment” in v2. 1x in NT. 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)} + krisis (a judging or sentence; often used of God’s judgment, but can be any accusation or condemnation); {from krino (see note VI above)}. This is righteous judgment or just sentence.
^XXXIV “revealed” = apokalupsis. 18x in NT. From apokalupto (properly to uncover; revealing something that was hidden or obstructed; particularly refers to revealing the essence of something; to make plain or manifest); {from apo (from, away from) + kalupto (to cover, hide, conceal; figuratively, to keep hidden or secret) {related to kalube (hut, cabin)}. This is uncovering, unveiling, appearing, manifestation, or revelation. This is where the word “apocalypse” comes from.
^XXXV “repay” = 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.

^XXXVI “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.
^XXXVII “deeds” = ergon. From ergo (to work, accomplish, do). This is work, task, deed, labor, effort.
^XXXVIII {untranslated} = men. This is truly, indeed, even, in fact. Often, it is not translated, but used to emphasize affirmation.
^XXXIX “patiently” = hupomone. From hupo (by, under, about) + meno (to stay, remain, wait, await, continue, abide). This is properly to remain behind or remain under. It implies endurance, patience, steadfastness, and waiting in hope.
^XL “doing” = ergon. Same as “deeds” in v6. See note XXXVII above.
^XLI “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.

^XLII “seek” = zeteo. This is to seek, search for, desire. It is searching for something by inquiring or investigation. It can be seek in a literal or figurative sense. There is a Hebrew figure of speech “to seek God’s face” so it can also mean to worship God. Alternately, you could seek someone’s life i.e. plot to kill them.
^XLIII “glory” = doxa. From dokeo (to have an opinion, seem, appear, suppose; a personal judgment; to think); from dokos (opinion). This is literally something that evokes a good opinion – something that connects to our understanding of intrinsic worth. The ultimate expression of this is, of course, God and God’s manifestation. So, this is opinion, honor, and dignity, but also praise, glory, renown, and worship.
^XLIV “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.

^XLV “immortality” = aphtharsia. 8x in NT. From aphthartos (imperishable, undecaying, immortal, incorruptible); {from a (not, without) + phtheiro (to destroy, corrupt, ruin, deteriorate, wither; also used of moral corruption); from phthio (perish, waste away)}. This is incorruptibility – not able to decay. So, it is used for immortality. Figuratively, it can also mean genuineness.
^XLVI “eternal” = aionios. From aion (an age, length of time); from the same as aei (ever, always, unceasingly, perpetually; on every occasion). This is age-long, forever, everlasting. Properly, that which lasts for an age. This is where eon comes from.
^XLVII “life” = zoe. From zao (to live, be alive). This is life including the vitality of humans, plants, and animals – it is life physical and spiritual and life everlasting.

^XLVIII “self-seeking” = eritheia. 7x in NT. From erithos (day-laborer); from eritheuo (work for hire) OR perhaps from the same as erethizo (to provoke, irritate, exasperate; to stir to anger); from eretho (to provoke to anger) or from eris (strife, quarreling, wrangling; figuratively, debate or one who likes to dispute). This is ambition, dispute, selfishness, self-seeking, strife. It is work done for selfish or self-serving motivations. It can imply intrigue or a faction.
^XLIX “obey not” = apeitheo. 14x in NT. From apeithes (unbelieving, disobedient, spiritually rebellious); {from a (not, without) + peitho (to have confidence, urge, be persuaded, agree, assure, believe, have confidence, trust)}. This is to disobey or rebel. It refers to those who refuse to be convinced of something – willful disbelief.
^L {untranslated} = peitho. Related to “obey not” in v8. See note XLIX above.

^LI “injustice” = adikia. Related to “righteous judgment” in v5. From adikos (unjust, unrighteous, wicked, treacherous); {from a (not, without) + dike (see note XXXIII 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.
^LII “fury” = thumos. Related to “patience” in v4. 18x in NT. See note XXII above.
^LIII “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.
^LIV “distress” = stenochoria. 4x in NT. From stenos (narrow, confined) + chora (space, area). This is a narrow space – used figuratively for a difficulty coming from external pressure. It is distress, difficulty, or anguish.

^LV “everyone” = pas + psuche + anthropos. Pas is the same as “whoever” in v1. See note IV above. Psuche is 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. Anthropos is the same as “whoever” in v1. See note IV above.
^LVI “does” = katergazomai. Related to “deeds” in v6. From kata (down, against, throughout, among, daily) + ergazomai (to work, labor); {from ergon (see note XXXVII above)}. This is working something until it is completed, working fully, accomplishing, producing, achieving, performing.
^LVII “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.

^LVIII “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.
^LIX “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.
^LX “Greek” = 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)

^LXI “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.)
^LXII “everyone” = pas. Same as “whoever” in v1. See note IV above.
^LXIII “does” = ergazomai. Related to “deeds” in v6 & “does” in v9. See note LVI above.

^LXIV “shows” = eimi. Same as “are” in v1. See note I above.
^LXV “partiality” = prosopolempsia. Related to “whoever” in v1. 4x in NT. From prosopolemptes (literally, one who accepts a face, i.e. act with partiality); {from prosopon (face, surface, or front; can imply presence); {from pros (at, towards, with) + ops (see note IV above)} + lambano (active acceptance/taking of what is available or what has been offered; emphasizes the choice and action of the individual)}. This is favoritism or partiality.
^LXVI “all” = hosos. From hos (who, which, that). This is how much, as many as, as great as.
^LXVII “sinned” = hamartano. From a (not) + meros (a part or share, portion); {from meiromai (to get one’s allotment or portion)}. This term also used of archers not hitting their targets. Literally, it means not getting your share or to miss the mark. Figuratively, it meant to do wrong or to sin.

^LXVIII “apart from the law” = anomos. 2x in NT. From anomos (literally without law; could refer to someone who disregards authority or one who is not under the law (i.e. a Gentile); lawless, wicked, or a transgressor); {from a (not, without) + nomos (what is assigned – usage, law, custom, principle; used for the law in general or of God’s law; sometimes used to refer to the first five books of the Bible or the entire Old Testament; also used to refer to theology or the practice and tradition of interpreting and implementing the law of God); {from nemo (to parcel out, assign)}}. This is lawlessly or without law.
^LXIX “perish” = apollumi. From apo (from, away from) + ollumi (to destroy or ruin; the loss that comes from a major ruination). This is to destroy, cut off, to perish – perhaps violently. It can also mean to cancel or remove.
^LXX “law” = nomos. Related to “apart from the law” in v12. See note LXVIII above.

^LXXI “hearers” = akroates. 4x in NT – 3x in James as “hearers of the word.” From the same as akroaterion (place where there is an audience or where one comes to hear something- auditorium, court room, etc.); {from akroamai (to listen); perhaps from akouo (listen, hear, understand through hearing)}. This is hearer or one who listens to.
^LXXII “righteous” = dikaios. Related to “righteous judgment” in v5 & “injustice” in v8. See note XXXIII above.
^LXXIII “doers” = poietes. Related to “do” in v3. 6x in NT. From poieo (see note XVI above). This is a maker or doer. It can also mean poet, author, or performer. This is where the word “poet” comes from.
^LXXIV “be justified” = dikaioo. Related to “righteous judgment” in v5 & “injustice” in v8 & “righteous” in v13. From dikaios (see note XXXIII above). This is to be righteous, plead the cause of, justify, acquit. Properly, it is being approved, particularly carrying the weight of a legal judgment. It is upright, render just, or innocent.

^LXXV “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.
^LXXVI “possess” = echo. Related to “forbearance” in v4. See note XXI above.
^LXXVII “nature” = phusis. 14x in NT. From phuo (to produce, spring up, grow, germinate; perhaps originally meaning puff or blow). This is inherent nature, origin, species, growth, descent, natural disposition, condition. It shares a root with the word “physical.”
^LXXVIII “do” = poieo. Same as “do” in v3. See note XVI above.
^LXXIX “having” = echo. Same as “possess” in v14. See note LXXVI above.

^LXXX “show” = endeiknumi. Related to “righteous judgment” in v5 & “injustice” in v8 & “righteous” in v13. 11x in NT. From en (in, on, at, by, with, among) + deiknumi (see note XXXIII above). This is to prove, demonstrate, show by word or deed.
^LXXXI “what” = ergon. Same as “deeds” in v6. See note XXXVII above.
^LXXXII “written” = graptos. 1x in NT. From grapho (to write, describe). This is written or inscribed.
^LXXXIII “conscience” = suneidesis. Related to “know” in v2. 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 (see note X above)}. 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.

^LXXXIV “bears witness” = summartureo. 3x in NT. From sun (with, together with) + martureo (to bear witness, testify, give evidence; to testify in a literal or figurative sense); {from martus (a witness whether having heard or seen something; witness literally, judicially, or figuratively; by analogy, a martyr)}. This is to testify together with. It can also mean to corroborate.
^LXXXV “conflicting” = metaxu. 9x in NT. From meta (with, among, behind, beyond) + sun (with, together with). This is between, after, meanwhile, adjoining.
^LXXXVI “thoughts” = logismos. Related to “without excuse” in v1 & “imagine” in v3. 2x in NT. From logizomai (see note XIV above). This is a reasoning, thought, imagination, opinion, conscience.

^LXXXVII “accuse” = kategoreo. From kategoros (prosecutor or accuser; used in legal context, but also of Satan); {from kata (down, against, throughout, among) + agoreuo (speaking in the assembly)} OR {from kata (see above) + agora (assembly, forum, marketplace, town square); {from ageiro (to gather)}}. This is to accuse, charge, or prosecute. This is where the word “category” comes from, but it is in the sense of applying logic and offering proof.
^LXXXVIII “excuse” = apologeomai. Related to “without excuse” in v1 & “imagine” in v3 & “thoughts” in v15. 10x in NT. From apo (from, away from) + logos (see note II above). This is to make an accounting or defend oneself – particularly in court. It is to present proof or evidence using sound logic.
^LXXXIX “gospel” = euaggelion. Related to “lead” in v4. 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 (see note XXV above)}. This is literally “the good news,” used for the gospel. This is also where “evangelism” comes from.

^XC “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.
^XCI “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.
^XCII “secret thoughts” = kruptos. 19x in NT. From krupto (to hide by covering, secret, hidden things). This is something concealed, hidden, secret, or private. It can also refer to the inner nature. This is the root of the word “cryptography.”
^XCIII “all” = anthropos. Same as “whoever” in v1. See note IV above.

^XCIV “call” = eponomazo. Related to “not realize” and “repentance” in v4 & “impenitent” in v5. 1x in NT. From epi (on, upon, at, what is fitting) + onomazo (to name – either to name someone or call out their name; more broadly, to mention or utter); {from onoma (name, authority, cause, character, fame, reputation; thought to include something of the essence of the person and not separate from the person); may be from ginosko (see note XXIII above)}. This is to name, to carry a name, to call to someone using their name.
^XCV “rely on” = epanapauo. 2x in NT. From epi (on, upon, among, what is fitting) + anapauo (a break from work, which implies being refreshed; denotes that rest that one gets once a necessary task is finished); {from ana (up, again, back, among, between, anew) + pauo (to stop, refrain, pause, restrain, quit, come to an end)}. This is to rest on, rely on, trust, settle on.
^XCVI “boast” = kauchaomai. Perhaps from auxen (neck). This is literally holding one’s head high – to boast proudly or to glory, joy, exult, rejoice. It can be boasting in a positive or negative sense.

^XCVII “know” = ginosko. Related to “not realize” and “repentance” in v4 & “impenitent” in v5 & “call” in v17. See note XXIII above
^XCVIII “will” = thelema. From thelo (to desire, wise, will, intend). This is the act of will, choice, purpose, or decree.
^XCIX “determine” = dokimazo. Related to “glory” in v7. 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 XLIII 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.
^C “really matters” = diaphero. 13x in NT. 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 carry through as in all the way to the end. It is differing or fully distinguishing – separating by comparison. Literally, it means transport – figuratively it can mean report or surpass.

^CI “instructed” = katecheo. 8x in NT. From kata (down, against, according to, among) + echeo (to sound, reverberate, give a loud sound); {from echos (a loud sound, roaring, or echo. It can also be a report, rumor, or fame); from eche (noise or sound)}. This is literally to sound down. It is to study something by sounding it out and repeating it. It can also imply indoctrinate. This is where “catechism” comes from.
^CII “are sure” = peitho. Same as {untranslated} in v8. See note L above.
^CIII “guide” = hodegos. Related to “lead” in v4 & “gospel” in v16. 5x in NT. From hodos (way, road, path, or journey; can imply progress along a route) + 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 (see note XXV above)}. This is leader or guide. It can be used figuratively for a teacher.

^CIV “blind” = tuphlos. Derivation unclear. Perhaps from tuphoo (to be conceited, foolish, puffed up, haughty; properly, to blow smoke; figuratively being muddled or cloudy in mind; poor judgment that harms spiritual clarity; also, being covered with smoke – so filled with pride); from tuphos (smoke, vanity, arrogance); from tupho (to raise smoke, smolder, slowly consume without flame). This is blind or a blind person – perhaps in the sense of smoke making things opaque and impossible to see. This is blind literally or figuratively.
^CV “light” = phos. From phao (to shine or make visible, especially with rays of light); from the same as phaino (to bring light, cause to appear, shine, become visible or clear). This is light, a source of light, fire, or radiance. This is light with specific reference to what it reveals. It is luminousness whether natural or artificial, abstract or concrete, literal or figurative.
^CVI “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.

^CVII “corrector” = paideutes. 2x in NT. From paideuo (training or teaching children; to educate, correct, discipline, and punish); from pais (child, youth, servant, slave); perhaps from paio (to strike or sting). This is someone who disciplines like a teacher or trainer.
^CVIII “foolish” = aphron. Related to “despise” in v4. 11x in NT. From a (not, without) + phren (see note XVIII above). This is not having reason – foolish, unperceptive, unwise. It denotes short-sightedness and lack of perspective, which leads one to act without prudence. It is not grasping cause and effect, even willful ignorance. It implies being rash or egotistical.
^CIX “teacher” = didaskalos. From didasko (to teach, direct, instruct, or impart knowledge; in the New Testament, almost always used for teaching scripture); from dao (to learn). This is teacher or master.

^CX “children” = nepios. 15x in NT– used in 1 Corinthians 13 (“when I was a child…”). This may be from ne (not) + epos (word; by extension, to speak) {from epo (to answer, bring word, command). This is an infant, child, minor, or immature person. It can also be used figuratively for someone who is childish or unlearned.
^CXI “embodiment” = morphosis. Related to “sinned” in v12. 2x in NT. From morphoo (to form, shape, fashion); from morphe (form, shape, external appearance; an appearance that embodies inner essence; figuratively, the nature of something); perhaps from meros (see note LXVII above). This is a form, semblance, embodiment, appearance, formula.
^CXII “knowledge” = gnosis. Related to “not realize” and “repentance” in v4 & “impenitent” in v5 & “call” in v17 & “know” in v18. From ginosko (see note XXXIII above). This is knowing, knowledge, understanding, wisdom. It is direct knowledge – working knowledge that links theory and application.

^CXIII “teach” = didasko. Related to “teacher” in v20. See note CIX above.
^CXIV “others” = heteros. Same as “another” in v1. See note VII above.
^CXV “preach” = kerusso. This is to proclaim, preach, publish. Properly, it is to act as a herald – announcing something publicly with confidence and/or to persuade.
^CXVI “stealing” = klepto. 13x in NT. This is to steal by stealth – not in the open or using violence.
^CXVII “forbid” = lego + me. Lego is related to “without excuse” in v1 & “imagine” in v3 & “thoughts” and “excuse” in v15. See note II above.
^CXVIII “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.
^CXIX “commit adultery” = moicheuo. Same as “adultery” in v22. See note CXVIII above.

^CXX “abhor” = bdelussomai. 2x in NT. From bdeo (to stink). This is properly, to stink. It is to be foul and thus detestable like a bad odor. It can also be abhorrent or disgusted.
^CXXI “idols” = eidolon. Related to “know” in v2 & “conscience” in v15. 11x in NT. From eidos (form, shape, sight, appearance); from eido (see note X above). This is image, idol, worship or an idol.
^CXXII “rob temples” = hierosuleo. 1x in NT. From hierosulos (robbing temples, sacrilegious); {from hieros (sacred, something sacred, temple, holy, set apart; something consecrated to God or a god) + sulao (to plunder, rob, seize property by stripping it down as in war); {from sule (plunder) or form sullo (to strip)}}. This is to commit sacrilege or steal from a temple.

^CXXIII “dishonor” = atimazo. Related to “honor” in v7. 7x in NT. From atimos (without honor, lacking value, without dignity, despised); {from a (not, without) + time (see note XLIV above)}. This is to dishonor or disgrace, insult, shame, mistreat. It is mistreating someone because they are seen as lacking value or worth.
^CXXIV “transgression” = parabasis. 7x in NT. From para (from beside, by, in the presence of) + the same as basis (a pace, which implies a foot or step); {from baino (to walk, to go)}. Literally, this is an overstepping or a going aside. It is a transgression or violation that is deliberate. So, this is one who knows the law, or knows what they ought to do, and chooses to do otherwise.
^CXXV “written” = grapho. Related to “written” in v15. See note LXXXII above.
^CXXVI “name” = Onoma. Related to “not realize” and “repentance” in v4 & “impenitent” in v5 & “call” in v17 & “know” in v18 & “knowledge” in v20. See note XCIV above.
^CXXVII “blasphemed” = blasphemeo. Related to “light” in v19. From blasphemos (blasphemer, reviler, reviling; speaking slander or evil); {from perhaps blapto (to harm or to hinder) + pheme (saying, news, rumor, fame) {from phemi (to say, declare, speak comparatively through contrasts, bring to light); from phao (see note CV above)}}. This is to slander, malign, hurl abuse, speak against, blaspheme, or defame. It is speaking evil or abusive language – not acknowledging what is good or worth reverence/respect.

^CXXVIII “circumcision” = peritome. From peritemno (to circumcise; literally cut around); {from peri (about, concerning, all around, encompassing) + same as tomos or tomoteros (sharp or keener); from temno (to cut as with a single slice)}. This is properly, cut around, referring to the way that foreskin is removed and so this is to circumcise. It can be used or the rite or the people who are circumcised – in a literal or figurative sense.
^CXXIX “indeed” = men. Same as {untranslated} in v7. See note XXXVIII above.
^CXXX “is of value” = opheleo. 15x in NT. From ophelos (help, gain, profit); from ophello (to heap up or increase). This is to help, benefit, do good, or be useful.
^CXXXI “obey” = prasso. Same as “doing” in v1. See note IX above.

^CXXXII “transgressor” = parabates. Related to “transgression” in v23. 5x in NT. From parabaino (literally to go past; to violate, break, or transgress; intentionally stepping across a boundary that one is aware of; to turn aside or depart); {from para (beside, by, in the presence of) + the same as basis (see note CXXIV above)}. This is transgressor – someone who intentionally crosses the line.
^CXXXIII “become” = 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.
^CXXXIV “uncircumcision” = akrobustia. Perhaps from akron (end, tip, top, extreme); {related to akantha (thorn bush, thorn); from ake (point, edge)} + posthe (penis). This is foreskin – so, someone who is not circumcised or a Gentile.

^CXXXV “keep” = phulasso. This is to guard something so that it doesn’t escape – to watch over it vigilantly. This is being on guard in a literal or figurative sense.
^CXXXVI “requirements” = dikaioma. Related to “righteous judgment” in v5 & “injustice” in v8 & “righteous” and “be justified” in v13. 10x in NT. From dikaioo (see note LXXIV 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.
^CXXXVII “be regarded” = logizomai. Same as “imagine” in v3. See note XIV above.
^CXXXVIII “physically” = phusis. Same as “nature” in v14. See note LXXVII above.
^CXXXIX “keeps” = 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.

^CXL “having” = dia. Literally, “through.”
^CXLI “written code” = gramma. Related to “written” in v15 & “written” in v24. 15x in NT. From grapho (see note LXXXII above). This is something drawn or written. So, it could be a letter of the alphabet, an epistle, a book, literature, etc.
^CXLII “person” = ho. Literally, “the one.”
^CXLIII “outwardly” = en + ho + phaneros. Literally, “on the outward.” Phaneros is related to “light” in v19 & “blasphemed” in v24. 18x in NT. From phos (see note CV above). This is visible, apparent, clear, shining.

^CXLIV “external” = en + ho + phaneros. Same as “outwardly” in v28. See note CXLIII above.
^CXLV “physical” = en + sarx. Literally, “in 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).
^CXLVI “inwardly” = en + ho + kruptos. Literally, “on the inward.” Kruptos is the same as “secret thoughts” in v16. See note XCII above.

^CXLVII “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.
^CXLVIII “praise” = 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.
^CXLIX “humans” = anthropos. Same as “whoever” in v1. See note IV above.