Romans 8

^I “condemnation” = katakrima. 3x in NT. From katakrino (judging down, which is to say to vote guilty or deserving of punishment, to condemn; a decisive judgment of guilt; also to damn someone); {from kata (down, against, throughout, among) + 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 penalty, the sentence of condemnation that comes after one is found guilty, the punishment that comes after being condemned.
^II “Christ” = Christos. From chrio (consecrate by anointing with oil; often done for prophets, priests, or kings). Literally, the anointed one, Christ. The Greek word for Messiah.
^III “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.
^IV Some manuscripts add: “not those who walk according to the flesh but according to the spirit” = me + kata + sarx + peripateo + alla + kata + pneuma. 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). Peripateo is 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. Pneuma is 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.

^V “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.
^VI “Spirit” = pneuma. Same as {untranslated} in v1. See note IV above.
^VII “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.

^VIII “set…free” = eleutheroo. 7x in NT. From eleutheros (a free person, at liberty, not a slave; properly, unshackled – figuratively, it is one who has the freedom to choose their destiny. Also, it is one who does not have obligation or liability); probably from erchomai (to come or go). This is to liberate, set free, release from bondage. It can mean to clear someone from liability. Figuratively, it is freeing someone from bondage to sin.
^IX “sin” = hamartia. From hamartano (to miss the mark, do wrong, make a mistake, sin); {from a (not) + meros (a part or share)}. Literally, this means not having one’s share or portion – like not receiving inheritance or what was allotted to you. This word means missing the mark so it is used for guilt, fault, and acts of sin.
^X “death” = thanatos. From thnesko (to die, be dead). This is death, whether literal or spiritual. It can also refer to something that is fatal.

^XI “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
^XII “weakened” = astheneo. From asthenes (not having strength or weak in a moral sense; sick); {from a (not) + sthenes (strong, vigor); {from the base of sthenoo (to strengthen so that one can be mobile); from sthenos (strength)}}. This is sick, feeble, languishing, impotent. Can also refer to moral weakness.
^XIII “flesh” = sarx. Same as {untranslated} in v1. See note IV above.
^XIV “could not do” = adunatos. 10x in NT. From a (not, without) + dunatos (mighty or powerful; ability of persons, possibility of things; what can be given the power or ability that the subject exhibits); {from dunamai (to be able, have power or ability)}. This is powerless, unable, impotent, or impossible. It is weak in a literal or figurative sense.

^XV “sending” = pempo. This is to send, put forth, or dispatch. This often refers to a temporary errand. It is sending someone with a focus on the place they departed from. By contrast, another Greek word, hiemi, emphasizes the destination and yet another word, stello, focuses on the motion that goes with the sending.
^XVI “Son” = huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.
^XVII “likeness” = homoioma.  6x in NT. From homoioo (to compare, liken, resemble, become similar); from homoios (similar to, resembling, like); from the same as homou (together); from homos (the same). This is resembling, likeness, form, or appearance.
^XVIII “sinful” = hamartia. Same as “sin” in v2. See note IX above.
^XIX “condemned” = katakrino. Related to “condemnation” in v1. 18x in NT. From kata (down, against, throughout, among) + krino (see note I 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.

^XX “just requirement” = dikaioma. 10x in NT. From dikaioo (to be righteous, plead the cause of, justify, acquit; properly, approved, particularly carrying the weight of a legal judgment; upright, render just or innocent); from dikaios (correct, righteous – implies innocent; this is that which conforms to God’s notion of justice, uprightness); From dike (the principle of justice; that which is right in a way that is very clear; a decision or the execution of that decision; originally, this word was for custom or usage; evolved to include the process of law, judicial hearing, execution of sentence, penalty, and even vengeance; more commonly, it refers to what is right); may be from deiknumi (to show, point out, exhibit; figurative for teach, demonstrate, make known). This is 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.
^XXI “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.
^XXII “walk” = peripateo. Same as {untranslated} in v1. See note IV above.

^XXIII “live” = eimi. This is to be, exist.
^XXIV “minds” = phroneo. From phren (diaphragm, heart, intellect, understanding; figurative for personal opinion or inner mindset; thought regulating action; sympathy, feelings, cognition); perhaps from phrao (to rein in or curb). This is to think, judge, use one’s mind, have an opinion, shape one’s opinion through action. It refers to one’s insight or inner perspective expressing itself through behavior.
^XXV “mind” = phronema. Related to “minds” in v5. 4x in NT. From phroneo (see note XXIV above). This is thought, purpose, mindset, inner perspective. It can also mean acting on gut insight.
^XXVI “mind” = phronema. Same as “mind” in v6. See note XXV above.

^XXVII “life” = zoe. Same as “life” in v2. See note VII above.
^XXVIII “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.)
^XXIX “mind” = phronema. Same as “mind” in v6. See note XXV above.
^XXX “hostile” = echthra. 6x in NT. From echthros (hated, an enemy; someone at enmity – deep, personal hatred that cannot be reconciled because it is determined to cause harm; often refers to Satan); from echthos (hatred). This is enmity, hostility, or alienation.

^XXXI “submit” = 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.
^XXXII “cannot” = oude…dunamai. Dunamai is related to “could not do” in v3. See note XIV above.
^XXXIII “are” = eimi. Same as “live” in v5. See note XXIII above.
^XXXIV “cannot” = ou + dunamai. Dunamai is the same as “cannot” in v7. See note XXXII above.
^XXXV “please” = aresko. 17x in NT. Root means to fit together. This is to please or be agreeable. It implies voluntarily serving others, satisfying others, or making good to win their favor or approval. It is often used for moral agreement. It can mean being agreeable or trying to be agreeable. Used 9x of pleasing people in a negative way, 5x of pleasing people in a positive way, and 3x of pleasing God.

^XXXVI “dwells” = oikeo. 9x in NT. From oikos (house – the building, the household, the family, descendants; the temple). Properly, this means making a home or living at home. So, this is dwell or indwell, remain, reside, or cohabit.
^XXXVII “have” = echo. This is to have, hold, possess.
^XXXVIII “belong to” = eimi. Same as “live” in v5. See note XXIII above.
^XXXIX {untranslated} = men. This is truly, indeed, even, in fact. Often, it is not translated, but used to emphasize affirmation.
^XL “body” = 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.
^XLI “dead” = nekros. Perhaps from nekus (corpse). This is dead or lifeless, mortal, corpse. It can also be used figuratively for powerless or ineffective. It is where the word “necrotic” comes from.

^XLII “life” = zoe. Same as “life” in v2. See note VII above.
^XLIII “righteousness” = dikaiosune. Related to “just requirement” in v4. From dikaios (see note XX above). This is judicial or divine approval of character or action. This is righteousness, justice, justness, divine righteousness.
^XLIV “raised” = 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.
^XLV “dead” = nekros. Same as “dead” in v10. See note XLI above.

^XLVI “dead” = nekros. Same as “dead” in v10. See note XLI above.
^XLVII “give life” = zoopoieo. Related to “life” in v2. 11x in NT. From the same as zoon (literally a thing that is alive; so, an animal or living creature); {from zao (see note VII above)} + poieo (to make, do, construct, cause). This is to bring life to something, including something that was dead. This can also be to revitalize in a literal or figurative sense.
^XLVIII “mortal” = thnetos. Related to “death” in v2. 6x in NT– all in Romans and 1 + 2 Corinthians. From thnesko (see note X above). This is moral – able to die.
^XLIX “dwells” = enoikeo. Related to “dwells” in v9. 5x in NT. From en (in, on, at, by, with) + oikeo (see noteXXXVI above). This is to dwell in, whether remaining in a specific status or condition. It can also mean at home.

^L “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.
^LI “obligated” = opheiletes. 7x in NT. From opheilo (to be indebted morally or legally – having an obligation one must meet; perhaps from the legal world, but then adopted in reference to morality; used to refer to humanity’s ethical responsibility); probably from ophelos (advantage, gain, profit); from ophello (heaped together, accumulate, increase). This is one who owes so it is a debtor or someone under obligation. Figuratively, it is a culprit, delinquent, or a sinner.
^LII “live” = zao. Related to “life” in v2 & “give life” in v11. See note VII above.

^LIII “live” = zao. Same as “live” in v12. See note LII above.
^LIV “will” = melo. Perhaps from melo (to think about something, take an interest, to pay attention; to care or worry about something). This is to be about to act, ready, intend, linger, delay. It is something that is sure to happen.
^LV “die” = apothnesko. Related to “death” in v2 & “mortal” in v11. From apo (from, away from) + thnesko (see note X above). This is to die off. It is death with an emphasis on the way that death separates. It can also mean to wither or decay.

^LVI “put to death” = thanatoo. Related to “death” in v2 & “mortal” in v11 & “die” in v13. 11x in NT. From thanatos (see note X above). This is to kill in a literal or figurative sense – subdue, mortify, be apart from.
^LVII “deeds” = 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.
^LVIII “live” = zao. Same as “live” in v12. See note LII above.
^LIX “all” = hosos. From hos (who, which, that). This is how much, as many as, as great as.
^LX “led” = ago. This is lead, bring, carry, guide, drive, go.
^LXI “children” = huios. Same as “son” in v3. See note XVI above.

^LXII “receive” = 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.
^LXIII “slavery” = douleia. 5x in NT. From douleo (to be a slave, be in bondage, to serve, obey, be devoted; it is to be a slave in a literal or figurative sense); from doulos (a servant or for a slave, enslaved; someone who belongs to someone else; could be voluntary (choosing to be enslaved to pay off debt) or involuntary (captured in war and enslaved)); from deo (to tie, bind, fasten, impel, compel; to declare something against the law or prohibited). This is slavery, bondage, or enslavement in a literal or figurative sense.
^LXIV “fall back” = palin. Perhaps from the same as pale (wrestling, struggle, conflict); from pallo (to sway or vibrate). This is back, again, anew.
^LXV “fear” = phobos. From phebomai (to flee, withdraw, be put to flight). This is panic flight, fear, fear being caused, terror, alarm, that which causes fear, reverence, respect.

^LXVI “adoption” = huiothesia. Related to “son” in v3. 5x in NT. From huios (see note XVI above) + 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 making a son, adoption.
^LXVII “cry” = krazo. This is to cry out, scream, shriek. It is onomatopoeia for the sound of a raven’s call. Figuratively, this means crying out urgently without intelligible words to express something that is deeply felt.
^LXVIII “Abba” = abba. 3x in NT. From Aramaic ab (father); corresponding to Hebrew ab (father in a literal or figurative sense – grandfather, chief, ancestor). This is abba, which means father – not a diminutive daddy.
^LXIX “father” = pater. This is father in a literal or figurative sense. Could be elder, senior, ancestor, originator, or patriarch.

^LXX “bearing witness with” = 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.
^LXXI “children” = teknon. From tikto (to beget, bring forth, produce). This is a child, descendant, or inhabitant.
^LXXII “children” = teknon. Same as “children” in v16. See note LXXI above.
^LXXIII “heirs” = kleronomos. Related to “law” in v2. 15x in NT. From kleros (lot, portion, heritage; that share assigned to you; also a lot used to determine something by fate, chance, or divine will); {perhaps from klero (casting a lot) or from klao (to break in pieces as one breaks bread)} + the same as nomos (see note V above)}. This is heir, inheritor, or possessor – whether literal of figurative.

^LXXIV “joint heirs” = sugkleronomos. Related to “law” in v2 & “heirs” in v17. 4x in NT. From sun (with, together with) + kleronomos (see note LXXIII above). This is joint heir or participant.
^LXXV “suffer with” = sumpascho. 2x in NT. From sun (with, together) + pascho (to be acted on for good or ill; often used for negative treatment; properly, feeling strong emotions – especially suffering; can also be the ability to feel suffering). This is to suffer together or sympathize. It is sharing pain. It can refer to persecution in particular.
^LXXVI “be glorified with” = sundoxazo. 1x in NT. From sun (with, together with) + doxazo (to render or hold something as glorious, to glorify, honor, magnify, or celebrate; ascribe weight to something by recognizing its true value or essence); {from doxa (glory, opinion, praise, honor, renown; particularly used as a quality of God or manifestation of God – splendor); from dokeo (to have an opinion, seem, appear, suppose; a personal judgment; to think); from dokos (opinion)}. This is to glorify or praise together.

^LXXVII “consider” = logizomai. From logos (word, statement, speech, analogy; here, word as an account or accounting; can also be a word that carries an idea or expresses a thought, a saying; a person with a message or reasoning laid out in words; by implication, a topic, line of reasoning, or a motive; can be used for a divine utterance or as Word – Christ); from lego (to speak, tell, mention). 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.
^LXXVIII “sufferings” = pathema. Related to “suffer with” in v17. 16x in NT. From pathos (passion, lust, suffering, something that happens to you, strong feelings); from pascho (see note LXXV above). This is something that happens to you such as suffering, affliction, passion, or emotion. It can also be one’s capacity for deep feelings or enduring. Further, it can be hardship or pain.
^LXXIX “time” = kairos. From kara (the head). 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.

^LXXX “worth comparing” = axios. Related to “led” in v14. From ago (see note LX above). This is related to weight or worth – deserving, suitable, corresponding, due reward.
^LXXXI “glory” = doxa. Related to “be glorified with” in v17. See note above. See note LXXVI above.
^LXXXII “about to be” = melo. Same as “will” in v13. See note LIV above.
^LXXXIII “revealed” = apokalupto. From apo (from, away from) + kalupto (to cover, hide, conceal; figuratively, to keep hidden or secret) {related to kalube (hut, cabin)}. This is properly to uncover so it means revealing something that was hidden or obstructed. It particularly refers to revealing the essence of something. This is to make plain or manifest. This is the root verb that “apocalypse” comes from.

^LXXXIV “creation” = ktisis. 19x in NT. From ktizo (to build, create, form, shape; God’s acts of creation); probably akin to ktaomai (to get, purchase, possess). This is creation, creature, or ordinance. It is also used for when a city is founded and creation as origin.
^LXXXV “waits” = apekdechomai. 8x in NT. From apo (from, away from) + ekdechomai (to take or receive, expect, await; to welcome someone from your heart; focusing on the goal of waiting or the outcome); {from ek (from, from out of) + dechomai (to warmly receive, be ready for what is offered, take, accept, or welcome; to receive in a literal or figurative sense)}. This is eager awaiting or fully expecting something.
^LXXXVI “eager longing” = apokaradokia. Related to “time” in v18 & to “be glorified with” in v17 & “glory” in v18. 2x in NT. From apo (from, away from) + kara (see note LXXIX above) + dokeo (see note LXXVI above). This is strained expectation. It literally refers to one’s head stretching ahead, being forward thinking. So, it is eager or anxious anticipation.

^LXXXVII “revealing” = apokalupsis. Related to “revealed” in v18. 18x in NT. From apokalupto (see note LXXXIII above). This is uncovering, unveiling, appearing, manifestation, or revelation. This is where the word “apocalypse” comes from.
^LXXXVIII “children” = huios. Same as “children” in v3. See note XVI above.
^LXXXIX “was subjected to” = hupotasso. Same as “submit” in v7. See note XXXI above.
^XC “futility” = mataiotes. 3x in NT. From mataios (vain, useless, worthless, unproductive, or purposeless; figuratively fleeting or idols); from the same as maten (in vain, aimlessly, pointless, fruitless); from mate (a folly) or from massaomai (to chew, gnaw); {from masso (to kneed, squeeze). This is vanity, aimlessness, emptiness, unreality, instability, futility, false religion. It can also mean moral depravity.

^XCI “of its own will” = hekon. 2x in NT. This is voluntarily or willingly.
^XCII “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.
^XCIII “enslavement” = douleia. Same as “slavery” in v15. See note LXIII above.
^XCIV “decay” = phthora. 9x in NT. From phtheiro (to destroy, corrupt, perish, waste away; figuratively, moral decay). This is destruction, corruption, or something perishable. It can be spontaneous decay or corruption inflicted on another in a literal or figurative sense.

^XCV “freedom” = eleutheria. Related to “set…free” in v2. 11x in NT. From eleutheros (see note VIII above). This is liberty or freedom. Particularly, it would be release from slavery. It can also refer to moral freedom.
^XCVI “children” = teknon. Same as “children” in v16. See note LXXI above.
^XCVII “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.
^XCVIII “whole” = pas. This is all or every.

^XCIX “groaning” = sustenazo. 1x in NT. From sun (with, together with) + stenazo (to sigh deeply, complain; to express feelings that are accompanied by pressure of what comes next; it can be lament, anger, or longing); {from steno (to sigh, groan) or stenos (narrow, confined, constricted; confined because of obstacles); {probably from histemi (to stand, place, set up, establish, stand ready, stand firm, be steadfast)}}. This is to moan or lament – to share calamity.
^C “pains of labor” = sunodino. 1x in NT. From sun (with, together with) + odino (to experience labor pain; figuratively, other processes that bear a similar experience); {from odin (severe agony, a snare, the pain from childbirth; figuratively, pain and difficulty that comes from ushering in something new); related to odune pain, distress, or anguish, whether physical or mental; from duno (to enter, sink into; can also be set like the sun); from duo (to sink)}. This is suffer pain together. Literally, it refers to labor pains. Figuratively, it is sympathy that anticipates an end to the suffering in question.
^CI “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.

^CII “first fruits” = aparche. 8x in NT. From apo (from, away from) + arche (origin, beginning, rule; can refer to the power of a magistrate or a king; it is the first thing as being the starting point or the most important); {from archomai (to begin or rule); from archo (to rule, begin, have first rank or have political power)}. This is first fruit or gift. It is the beginning of sacrifice – so the first crops of the season. It is also used figuratively of early converts in a specific location.
^CIII “groan” = stenazo. Related to “groaning” in v22. 6x in NT. See note XCIX above.
^CIV “redemption” = apolutrosis. 10x in NT. From apo (from, away from) + lutroo (to redeem, liberate, release because ransom was paid in full; figuratively, returning something or someone to their rightful owner) [from lutron (ransom, the money used to free slaves; also a sacrifice of expiation; figurative for atonement); from luo (to loose, release, untie; figuratively, to break, destroy, or annul; releasing what had been withheld)]. This is redemption, deliverance, or release particularly with the notion of ransom paid – a buying back what had been lost.

^CV “saved” = sozo. Related to “body” in v10. See note XL above.
^CVI “seen” = blepo. This is literally to see – it is primarily used in the physical sense. However, figuratively it can be seeing, which includes attention and so to watchfulness, being observant, perceiving, and acting on the visual information. It can also mean beware.
^CVII “hopes for” = elpizo. Related to “hope” in v20. From elpis (see note XCII above). This is to expect, trust, hope for, or to wait in an active way.
^CVIII “patience” = hupomone. Related to “only” in v23. From hupo (by, under, about) + meno (see note CI above). This is properly to remain behind or remain under. It implies endurance, patience, steadfastness, and waiting in hope.

^CIX “helps” = sunantilambanomai. Related to “receive” in v15. 2x in NT. – here and in Luke 10:40 when Martha asks Jesus to tell Mary “to help me.” From sun (with, together with) + antilambano (to grab, help, claim in a manner that corresponds to what is needed); {from anti (opposite, instead of, against) + lambano (see note LXII above)}. This is to claim a share of, cooperate, assist in something one is vested in. It can also be giving the precise aid that is needed in the situation.
^CX “weakness” = astheneia. Related to “weakened” in v3. From asthenes (see note XII above). This is weakness, frailty, illness, suffering, or calamity. It is any kind of sickness or injury that includes weakness or diminishes your ability to enjoy or accomplish what you would choose.
^CXI “pray” = proseuchomai. From pros (advantageous for, at, toward) + euchomai (to wish, make a request, pray). This is to pray or pray for, to worship or supplicate. It is more literally exchanging one’s own wishes for God’s.
^CXII “ought” = dei. Related to “slavery” in v15. From deo (see note LXIII above). This is what is necessary or proper. It is what is needed or what one should do – a duty or something inevitable. This refers to something absolutely necessary.

^CXIII “intercedes” = huperentugchano. 1x in NT. From huper (by, under, under the authority of another) + entugchano (to encounter, appeal, please, chance upon, confer with, to meet someone in order to consult with them); {from en (in, on, at, by, with, among) + tugchano (root means to become ready; to hit, meet, happen, obtain, chance, perhaps; properly, to hit the mark or be spot on; the opposite of the Greek word for sin hamartano, which literally means to miss the mark); {perhaps from tucho (to make ready, bring about)}}. This is to intercede, to grant benefit.
^CXIV “groanings” = stenagmos. Related to “groaning” in v22 & “groan” in v23. 2x in NT. From stenazo (see note XCIX above). This is groaning or sighing, particularly because of a situation that is bringing a lot of pressure.
^CXV “too deep for words” = alaletos. 1x in NT. From a (not, without) + laleo (to talk, say, preach); {from lalos (talkative)}. This is inexpressible, unspeakable, something that causes a loss for words.

^CXVI “searches” = ereunao. 6x in NT. From eraunao (to search or examine); perhaps from ereo (to say, tell, speak, mean, command); perhaps from rheo (to say, speak of, command). This is to seek or examine. Figuratively, it can mean to investigate or desire to know.
^CXVII “hearts” = kardia. Literally the heart, but figuratively mind, character, inner self, will, intention, thoughts, feelings. Also, the center of something. The word heart is only used figuratively in the Old and New Testaments. This is where “cardiac” comes from.
^CXVIII “mind” = phronema. Same as “mind” in v6. See note XXV above.
^CXIX “intercedes” = entugchano. Related to “intercedes” in v26. 5x in NT. From en (in, on, at, by, with, among) + tugchano (see note CXIII above). This is to encounter, appeal, please, chance upon, confer with, intercede, or petition. It is to meet someone in order to consult with them.
^CXX “saints” = 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.

^CXXI “all things” = pas. Same as “whole” in v22. See note XCVIII above.
^CXXII “work together” = sunergeo. 5x in NT. From sunergos (co-worker, associate, helper, co-laborer or one’s companion during labor); {from sun (with, together with) + ergon (work, task, deed, labor, effort) {from ergo (to work, accomplish, do)}}. This is to work together, help in labor, be a co-worker, to cooperate. This root is where “synergy” comes from.
^CXXIII “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.
^CXXIV “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.

^CXXV “called” = kletos. 11x in NT. From the same as klesis (calling, invitation); from kaleo (to call by name, invite, to name, bid, summon, call aloud); related to keleuo (to command, order, direct); from kelomai (to urge on). This is the called, invited, calling. Used in the NT as God’s calling.
^CXXVI “purpose” = prothesis. Related to “adoption” in v15. 12x in NT. From protithemi (to set before, purpose, plan, determine, put in a public display); {from pro (before, earlier than, ahead, prior) + tithemi (see note LXVI above)}. This is a setting forth – a proposal, predetermination, purpose. It can also mean something that is sacred or consecrated so it can be used for the showbread or sacred bread.
^CXXVII “foreknew” = proginosko. 5x in NT. From pro (before, first, in front of, earlier) + ginosko (to know, recognize, realize, perceive, learn; gaining knowledge through personal experience). This is to know ahead of time, foresee, or ordain.
^CXXVIII “predestined” = proorizo. 6x in NT. From pro (before, earlier than, ahead, prior) + horizo (to determine, set boundaries, appoint, designate, pre-determined; literally, this is setting horizons); {from the same as horion (boundary, territory); from horos (limit, boundary)}. This is to predetermine, to set limits or boundaries in advance. Figuratively, it is foreordain or predestine.

^CXXIX “conformed” = summorphos. Related to “sin” in v2. 2x in NT. From sun (with, together with) + morphe (form, shape, external appearance; an appearance that embodies inner essence; figuratively, the nature of something); {perhaps from meros (see note IX above)}. This is similar or conformed to. It is behavior that mirrors inner essence. It is jointly formed.
^CXXX “image” = eikon. From eiko (resemble, be like) OR perhaps related to eiko (to submit, give way, be weak, yield). This is a likeness such as an image, statue, or other representation. It implies a prototype that is being mirrored – a replication rather than a shadow. It can be an image in a figurative sense as well. This is where the word “icon” comes from.
^CXXXI “firstborn” = prototokos. Related to “children” in v16. 8x in NT. 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)} + tikto (see note LXXI above). This is firstborn or oldest. Figuratively, it can also mean pre-eminent.
^CXXXII “within a large family” = en + polus + adelphos. Literally “among many brothers.” Polus is much, often, plenteous – a large number or a great extent. Adelphos is the same as “brothers” in v12. See note L above.

^CXXXIII “called” = kaleo. Related to “called” in v28. See note CXXV above.
^CXXXIV “called” = kaleo. Same as “called” in v30. See note CXXXIII above.
^CXXXV “justified” = dikaioo. Related to “just requirement” in v4 & “righteousness” in v10. From dikaios (see note XX 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.
^CXXXVI “glorified” = doxazo. Related to “be glorified with” in v17 & “glory” in v18 & “eager longing” in v19. See note LXXVI above.

^CXXXVII “say” = ereo. Related to “searches” in v27. See note CXVI above.
^CXXXVIII {untranslated} = ge. 16x in NT. This is a particle of emphasis – indeed, besides, doubtless, yet, at least.
^CXXXIX “withhold” = pheidomai. 10x in NT. This is to spare, refrain, or to treat with leniency.
^CXL “own” = idios. This is something that belongs to you or that is personal, private, apart. It indicates a stronger sense of possession than a simple possessive pronoun. This is where “idiot” comes from (denoting someone who hasn’t had formal training or education and so they rely on their own understanding).

^CXLI “gave…up” = paradidomi. From para (from beside, by) + didomi (give, offer, place, bestow, deliver; give in a literal or figurative sense). This is literally to hand over – hence to deliver, abandon, or betray. It implies a personal involvement.
^CXLII “all” = pas. Same as “whole” in v22. See note XCVIII above.
^CXLIII “give” = charizomai. From charis (grace, kindness, favor, gratitude, thanks; being inclined to or favorable towards – leaning towards someone to share some good or benefit; literal, figurative, or spiritual; grace as abstract concept, manner, or action); from chairo (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 to extend grace or favor, to grant forgiveness, to pardon or rescue.
^CXLIV “everything” = pas. Same as “whole” in v22. See note XCVIII above.

^CXLV “bring any charge” = egkaleo. Related to “called” in v28 & “called” in v30. 7x in NT. From en (en, on, at, by, with) + kaleo (see note CXXV above). This is to bring charges, accuse, or call something into question. It can also mean to bring to account.
^CXLVI “elect” = eklektos. Related to “consider” in v18. From eklego (to choose, select, elect); {from ek (from, from out of) + lego (see note LXXVII above)}. This is to select or choose. It is making a personal choice – a favorite.
^CXLVII “died” = apothnesko. Same as “die” in v13. See note LV above.
^CXLVIII “rather” = mallon. This is rather, more than, or better.
^CXLIX {untranslated} = nekros. Same as “dead” in v10. See note XLI above.

^CL “right hand” = dexios. Related to “waits” in v19. Perhaps from dechomai (see note LXXXV above). This is right, right side, or the right hand.
^CLI “intercedes” = entugchano. Same as “intercedes” in v27. See note CXIX above.
^CLII “separate” = chorizo. 13x in NT. From choris (apart from, separate from); from chora (space, land, region, fields, open area); from chasma (gap, gulf, chasm, open space); from chasko (to gape, yawn). Properly, this is to separate or create space. It can be literal as divide, depart, or withdraw. It can be figurative in reference to divorce.
^CLIII “love” = agape. Related to “love” in v28. From agapao (see note CXXIV above). This is love, goodwill, benevolence. It is God’s divine love or human love that mirrors God’s love.

^CLIV “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.
^CLV “distress” = stenochoria. Related to “groaning” in v22 & “groan” in v23 & “sighs” in v26 & to “separate” in v35. 4x in NT. From stenos (see note XCIX above) + chora (see note CLII above). This is a narrow space – used figuratively for a difficulty coming from external pressure. It is distress, difficulty, or anguish.
^CLVI “persecution” = diogmos. 10x in NT. 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 chase, pursuit, or persecution. It is hunting someone like an animal.

^CLVII “famine” = limos. 12x in NT. Probably from leipo (to leave behind, be lacking). This is hunger, famine, or lacking.
^CLVIII “nakedness” = gumnotes. 3x in NT. From gumnos (naked; generally, not completely clothed i.e. only wearing the undergarment and not the complete attire for going out; rarely, completely naked; naked in a literal or figurative sense – open, bare, ill-clad). This is nakedness or exposure – whether total nakedness or naked as compared to others.
^CLIX “peril” = kindunos. 9x in NT– here & 8x in 2 Corinthians 11:26. This is danger, peril, or risk.
^CLX “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.

^CLXI “written” = grapho. This is to write or describe. It is where the word “graphic” comes from.
^CLXII “killed” = thanatoo. Same as “put to death” in v13. See note LVI above.
^CLXIII “all” = holos. This is whole, complete, or entire. It is a state where every member is present and functioning in concert. This is the root of the word “whole.”
^CLXIV “day” = hemera. Perhaps from hemai (to sit). This is day, time, or daybreak.

^CLXV “accounted” = logizomai. Same as “consider” in v18. See note LXXVII above.
^CLXVI “sheep” = probaton. Probably from probaino (to go forward literally or to advance in years); {from pro (before, ahead, earlier than, above) + the same as basis (a step, pace, foot); {from baino (to walk, to go)}}. This is literally easily led and so a sheep or another grazing animal. Also use figuratively of people who are led easily.
^CLXVII “slaughtered” = sphage. 3x in NT. From sphazo (to slay, butcher an animal to eat or for sacrifice, slaughter, maim through violence). This is butchery of meat, whether for sacrifice or for food. It can also be used of slaughter and sacrifice more generally and figuratively of people, meaning destruction.

^CLXVIII “all” = pas. Same as “whole” in v22. See note XCVIII above.
^CLXIX “more than victorious” = hupernikao. 1x in NT. From huper (over, above, beyond) + nikao (to have victory, overcome, conquer, or prevail; implies a victory that follows a battle; root is part of “Nicodemus’s” name and it is also the root where Nike comes from); {from nike (victory, conquest; figurative for what makes one successful)}. This is to prevail mightily, to surpass what a conqueror can do, to win a decisive victory.
^CLXX “loved” = agapao. Same as “love” in v28. See note CXXIV above.
^CLXXI “convinced” = peitho. This is to have confidence, to urge, be persuaded, agree, assure, believe, have confidence, trust. It is the root from which the Greek word for faith is drawn (pistis).
^CLXXII “death” = thanatos. Same as “death” in v2. See note X above.

^CLXXIII “life” = zoe. Same as “life” in v2. See note VII above.
^CLXXIV “angels” = aggelos. Related to “led” in v14 & “worth comparing” in v18. Probably from ago (see note LX above) + agele (flock, herd, drove); {also from ago (see above)}. This is angel or messenger. Properly, it is one sent with news or to perform a specific task. This messenger can be human or an angel from heaven. More commonly, it is used for angels in the New Testament.
^CLXXV “rulers” = arche. Related to “first fruits” in v23. From archomai (see note CII above). Properly, this is what is first. In a temporal sense, that is beginning or origin. It can also refer to the one who ranks first, i.e. king or ruler. So, it can also be magistrate, power, or principality. It can be used more generally for what is preeminent.
^CLXXVI “things present” = enistemi. Related to “groaning” in v22 & “groan” in v23 & “sighs” in v26 & “distress” in v35. 7x in NT. From en (in, on, at, by with, among) + histemi (see note XCIX above). This is literally to place in or be at hand. Thus, it is to be present or the things that are present. It can also be something that is impending or instant.

^CLXXVII “things to come” = melo. Same as “will” in v13. See note LIV above.
^CLXXVIII “powers” = dunamis. Related to “could not do” in v3 & “cannot” in v7. From dunamai (see note XIV above). This is might, strength, physical power, efficacy, energy, and miraculous power. It is force literally or figuratively – the power of a miracle or the miracle itself.
^CLXXIX “height” = hupsoma. 2x in NT. From hupsoo (to elevate in a literal or figurative sense; to raise up or set something in a high place or to exalt or make something great); 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 something that is lifted up. So, it could be height, barrier, or bulwark. It could also be a lofty thing or elevated place – altitude, presumption.
^CLXXX “depth” = bathos. 8x in NT. From bathus (deep in a literal or figurative sense); from the same root as basis (step, foot). This is depth, fullness, profundity, or immensity. This is where the term “bathysphere” comes from, but not the English word “bath.”

^CLXXXI “else” = 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.
^CLXXXII “be able” = dunamai. Same as “cannot” in v7. See note XXXII above.
^CLXXXIII “love” = agape. Same as “love” in v35. See note CLIII above.
^CLXXXIV “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.