Wisdom of Solomon 1:16-2:1, 12-22

^I “ungodly” = asebes. 9x in NT. From a (not) + sebo (to worship, revere, adore, be devout; properly this is personally placing a high value on someone or something, showing respect). Properly, this is being irreverent, not acting with appropriate respect or declining to show honor to the sacred. So, it could be ungodly, impious, wicked, or irreverent.
^II “words” = 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.
^III “deeds” = cheir. Perhaps from cheimon (winter, storm – winter as the rainy season); related to the base of chasma (chasm, gap, gulf); from chasko (to yawn). This is the hand in a literal sense. Figuratively, the hand is the means a person uses to accomplish things so it can also mean power, means, or instrument.
^IV “summoned” = proskaleo. From pros (at, to, toward, with) + kaleo (to call by name, invite, to name, bid, summon, call aloud); {related to keleuo (to command, order, direct); from kelomai (to urge on)}. This is to call to oneself, summon.
^V “death” = autos. Literally, “him.”

^VI “considering” = hegeomai. From ago (lead, bring, carry, drive, guide, go). This is to think, suppose, have an opinion. It is to lead the way, what comes in front or first, initial thought, high esteem or authority. It can refer to one who commands in an official capacity. This word shares a root with the word “hegemony.”
^VII “friend” = philos. This is dear, beloved, a friend, an associate; friendship with personal affection, a trusted confidante; love from personal experience with another person.
^VIII “pined away” = teko. 1x in NT. This is to liquefy or melt down.

^IX “made” = tithemi. Related to “covenant” in v1:16. See note X below.
^X “covenant” = suntheke. From suntithemi (literally to set together – to make an agreement, bargain, stipulate, observe); {from sun (with, together with) + tithemi (to place, lay, set, establish)}. This compact, covenant, words and sentences, coffin. See https://en.wiktionary.org/wiki/%CF%83%CF%85%CE%BD%CE%B8%CE%AE%CE%BA%CE%B7
^XI “are” = eimi. This is to be, exist.
^XII “fit” = axios. Related to “considering” in v1:16. From ago (see note VI above). This is related to weight or worth – deserving, suitable, corresponding, due reward.
^XIII “belong” = eimi. Same as “are” in v1:16. See note XI above.
^XIV “company” = meris. From meros (a part or share, portion); from meiromai (to get one’s allotment or portion). This is portion, share, district. It can be literal or figurative.

^XV “reasoned” = logizomai. Related to “words” in v1:16. 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.
^XVI “unsoundly” = ou + orthos. Orthos is 2x in NT. Perhaps from oros (mountain, hill); probably related to airo (raise, take up, lift, remove).  This is straight or direct. It could also mean morally upright, honest, or virtuous.
^XVII “saying” = eiron. This is to speak say, answer, command.

^XVIII “short” = oligos. This is few or small – it can be a short time or extent, low light, amount, or worth.
^XIX “sorrowful” = luperos. From lupeo (to be sad, grieve, distress, hurt, feel pain; deep pain or severe sorrow; the pain that accompanies childbirth); from lupe (pain, whether physical or mental; grief, sorrow, distress, a heavy heart). This is painful, distressing, troublesome, offensive. See https://en.wiktionary.org/wiki/%CE%BB%CF%85%CF%80%CE%B7%CF%81%CF%8C%CF%82
^XX “life” = bios. 10x in NT– including the widow’s mite story where she gave all she had to live on in Mark 12:44 and Luke 21:4. This is physical life, livelihood, goods, or the way one lives one’s life.
^XXI “remedy” = iasis. 3x in NT. From iaomai (to heal, particularly from a physical illness, or a spiritual difficulty; to cure or make whole in a literal or figurative sense). This is healing or a cure.
^XXII “end” = teleute. 1x in NT. From teleutao (to complete or come to the end/end goal; to finish life or to meet one’s ultimate fate in heaven or hell); from teleo (to complete, fulfill, accomplish, end); 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 end, finishing, consummation; can also be used for death.

^XXIII “one” = anthropos. 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.
^XXIV “been known” = ginosko. This is to know, recognize, realize, perceive, learn. It is knowledge gained through personal experience.
^XXV “return” = analuo. 2x in NT. From ana (up, again, back, among, anew) + luo (to loose, release, untie; figuratively, to break, destroy, or annul; releasing what had been withheld). This is to unloose in order to depart. So, it is depart in a literal or figurative sense, break up, return.
^XXVI “Hades” = Hades. Related to “one” in v2:1. 10x in NT. From a (not, without) + horao (see note XXIII above). This is literally the world that is not seen. It is Hades, hell, the place where the dead reside. It can also refer to the grave.

^XXVII “lie in wait” = enedreuo. 2x in NT. From enedra (an ambush, treachery, fraud); {from en (in, on, with) + hedraios (sitting, well-seated, immovable; figuratively, steadfast, firm, morally fixed); {from hedra (seat)}}. This is to plot, defraud, or ambush.
^XXVIII “righteous man” = dikaios. 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 correct, righteous, just, or a righteous person. It implies innocent or conforming to God’s standard of justice.
^XXIX “inconvenient” = duschrestos. From dus (un- or mis-) + chraomai (to use, make use of, give what is needed, act in a specific way, request); {related to chre (what is proper, fitting, or necessary)}. This is unwieldy, awkward, difficult, inconvenient.
^XXX “opposes” = enantioomai. From enantios (opposite; figuratively, an adversary); {from en (in, on, at, by, with) + antios (set against)} OR from enanti (before); {from en (in, on, at, by, with) + anti (opposite, instead of, against)}. This is to oppose, withstand, refuse, be against. See https://en.wiktionary.org/wiki/%E1%BC%90%CE%BD%CE%B1%CE%BD%CF%84%CE%B9%CF%8C%CE%BF%CE%BC%CE%B1%CE%B9
^XXXI “actions” = ergon. From ergo (to work, accomplish, do). This is work, task, deed, labor, effort.

^XXXII “reproaches” = oneidizo. Related to “been known” in v2:1. 9x in NT. From oneidos (a personal disgrace that leads to harm to one’s reputation, a taunt or reproach); perhaps from the base of onoma (name, authority, cause, character, fame, reputation); perhaps from ginosko (see note XXIV above). This is to disgrace, insult, mock, blame, or curse someone so as to create shame. This is when a person or thing is considered guilty and deserving punishment. So, it can be denounce, revile, defame, or chide.
^XXXIII “sins” = hamartema. Related to “company” in v1:16. 4x in NT. From hamartano (to miss the mark, do wrong, make a mistake, sin); {from a (not) + meros (see note XIV above)}. This is sin, evil deed – the pain that results from sin.
^XXXIV “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.
^XXXV “accuses” = epiphemizo. From epi (on, upon, against, what is fitting) + phemi (to declare, say, use contrasts in speaking to shed light on one point of view); {from phao (to shine) or phaino (to bring light, cause to appear, shine, become visible or clear)}. This is to condemn, accuse, charge.
^XXXVI “training” = paideia. 6x 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 training, discipline, correction, nurture. It is the teaching that brings someone from immaturity to maturity or from being partially developed to fully developed.

^XXXVII “professes” = epaggello. Related to “considering” and “fit” in v1:16. 15x in NT. From epi (on, upon, against, what is fitting) + aggello (to announce, report); {from aggelos (angel, messenger); probably from ago (see note VI above)}. This is to proclaim, profess, or make a promise that is fitting.
^XXXVIII “have” = echo. This is to have, hold, possess.
^XXXIX “knowledge” = gnosis. Related to “been known” in v2:1 & “reproaches” in v2:12. From ginosko (see note XXIV above). This is knowing, knowledge, understanding, wisdom. It is direct knowledge – working knowledge that links theory and application.
^XL “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.

^XLI “calls” = onomazo. Related to “been known” in v2:1 & “reproaches” in v2:12 & “knowledge” in v2:13. 10x in NT. From onoma (see note XXXII above). This is to name – either to name someone or call out their name. More broadly, it can mean to mention or utter.
^XLII “child” = pais. Related to “training” in v2:12. See note XXXVI above.
^XLIII “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.

^XLIV “became” = 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.
^XLV “reproof” = elegchos. 2x in NT. From elegcho (to expose, reprove, discipline, convict, or rebuke; using convincing evidence to expose a wrong). This is proof, evidence, conviction.
^XLVI “thoughts” = ennoia. Related to “been known” in v2:1 & “reproaches” in v2:12 & “knowledge” and “calls” in v2:13. 2x in NT. From en (in, on, at, by, with) + nous (mind, understanding, reasoning faculty, intellect, capacity to reflect); {from noos (mind); probably from the base as ginosko (see note XXIV above)}. This is something a person thinks about, consideration, intention, purpose, a settled opinion or attitude, or moral understanding.
^XLVII “sight” = 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.
^XLVIII “burden” = barus. 6x in NT. Perhaps from the same as baros (weight, burden in a literal or figurative sense; authority); from the same as basis (foot, step, pace) {from baino (to walk to go). This is heavy, burdensome, oppressive, serious. It is weighty in a literal or figurative sense.

^XLIX “manner of life” = bios. Same as “life” in v2:1. See note XX above.
^L “unlike” = anomoios. From a (not, without) + homoios (similar to, resembling, like); {from the same as homou (together); from homos (the same)}. This is dissimilar, unlike. See https://en.wiktionary.org/wiki/%E1%BC%80%CE%BD%CF%8C%CE%BC%CE%BF%CE%B9%CE%BF%CF%82
^LI “others” = allos. This is other, another. Specifically, it is another of a similar kind or type. There is a different word in Greek that speaks of another as a different kind (heteros).
^LII “ways” = tribos. 3x in NT– all in the proclamation of John the Baptist in Matthew, Mark, and Luke. From tribo (to rub or thresh). This is a rut or path that is made from regular use – a road or highway.
^LIII “are strange” = exallasso. Related to “others” in v2:15. From ek (from, from out of) + allasso (to change, transform) {from allos (see note LI above)}. This is to vary, change from, be strange, leave, turn another way. See https://lsj.gr/wiki/%E1%BC%90%CE%BE%CE%B1%CE%BB%CE%BB%CE%AC%CF%83%CF%83%CF%89

^LIV “base” = kibdelos. Perhaps akin to kidaphos (shrewd, cunning, sly) OR Pre-Greek. This is fake, deceitful, base. See https://en.wiktionary.org/wiki/%CE%BA%CE%AF%CE%B2%CE%B4%CE%B7%CE%BB%CE%BF%CF%82
^LV “avoids” = antecho. Related to “have” in v2:13. 4x in NT. From anti (opposite, instead of, against) + echo (see note XXXVIII above). This is to hold against – to be devoted, cling to, hold fast support. It is a holding close that corresponds to what is being held lose, adhering to or caring for.
^LVI “ways” = hodos. This is way, road, path, or journey. It can imply progress along a route.
^LVII “unclean” = akatharsia. 10x in NT. From akathartos (unclean or impure, whether a thing or a person; something that is not mixed with something that would taint; unclean in a ritual or moral sense; also demonic or foul); {from a (not, without) + kathairo (to cleanse or purify by purging out unwanted elements); {from katharos (clean, clear, pure, unstained; clean in a literal, ritual, or spiritual sense; so, also guiltless, innocent or upright; something that is pure because it has been separated from the negative substance or aspect; spiritually clean because of God’s act of purifying)}. This is uncleanness or impurity. It can be physical, ritual, or moral.

^LVIII “last end” = eschatos. Related to “have” in v2:13 & “avoids” in v2:16. Related to eschaton (end, last); perhaps from echo (see note XXXVIII above). This is last, end, extreme, final. It is often used to discuss the end times, prophecies of the future, and the afterlife. The branch of theology focusing on all these topics is called “eschatology.”
^LIX “righteous” = dikaios. Same as “righteous man” in v2:12. See note XXVIII above.
^LX “calls…happy” = makarizo. 2x in NT. From makarios (blessed, happy, fortunate; when God’s grace/abundance is extended); from makar (happy); from mak- (to enlarge, lengthen). This is to bless, call happy, consider one fortunate.
^LXI “boasts” = alazoneuomai. From alazon (boaster, pretentious, imposter; empty boasting and arrogance); from ale (wandering, vagrancy). This is to brag, boast. See https://en.wiktionary.org/wiki/%CE%B1%CE%BB%CE%B1%CE%B6%CE%BF%CE%BD%CE%B5%CF%8D%CE%BF%CE%BC%CE%B1%CE%B9
^LXII “father” = pater. This is father in a literal or figurative sense. Could be elder, senior, ancestor, originator, or patriarch.

^LXIII “see” = horao. Related to “one” and “Hades” in v2:1. See note XXIII above.
^LXIV “true” = alethes. From a (not) + lanthano (concealed, hidden, unnoticed; to shut one’s eyes to, unwittingly, unawares). This is 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.
^LXV “test” = peirazo. From peira (trial, experiment, attempt, experience, assaying); from the base of peran (over, beyond, across); akin to pera (on the far side); from a derivative of peiro (to pierce). This is to test, try, tempt, or make proof of. It is to test, scrutinize, or assay something. It could also be examine, entice, prove, or discipline.
^LXVI “what will happen at the end of…life” = ekbasis. Related to “burden” in v2:14. 3x in NT. From ekbaino (to throw, banish, produce, eject); {from ek (from, from out of) + baino (see note XLVIII above)}. This is a way out, outcome, departure, or left behind. It is an exit in a literal or a figurative sense.

^LXVII “child” = huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.
^LXVIII “help” = antilambano. 3x in NT. From anti (over against, instead of, corresponding to) + lambano (active acceptance/taking of what is available or what has been offered; emphasizes the choice and action of the individual). This is to take instead of, take hold of, help, share in, partake of, enjoy. Properly, to take hold in a way that is proportional or fitting – acting in a way that corresponds to what is needed in the situation. In terms of helping, this is giving the help that matches what is really needed.
^LXIX “deliver” = rhoumai. 18x in NT– including from the Lord’s prayer “deliver us from evil”. Related to eruo (to draw or drag) OR related to rheo (to flow, overflow). This is to rescue or set free. It is to deliver from danger, to snatch up.
^LXX “hand” = cheir. Same as “deeds” in v1:16. See note III above.
^LXXI “adversaries” = anthistemi. 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.

^LXXII “test” = etazo. Related to etos (true). This is to examine, test. See https://en.wiktionary.org/wiki/%E1%BC%90%CF%84%CE%AC%CE%B6%CF%89
^LXXIII “insult” = hubris. 3x in NT. From hubrizo (to insult, mistreat, steal; figuratively, to harm someone so that they experience a loss, particularly to their reputation or honor; violence or abuse). This is insult, injury, violence, insolence. It is where the word “hubris” comes from.
^LXXIV “torture” = basanos. Related to “burden” in v2:14 & “what will happen at the end of…life” in v2:17. 3x in NT. From basis (step, hence foot; a pace); from baino (see note XLVIII above). This is to torture or torment or afflict. Properly, it refers to a touchstone – used to test how pure gold or silver are by what mark they leave behind.

^LXXV “find out” = ginosko. Same as “been known” in v2:1. See note XXIV above.
^LXXVI “reasonable” = epieikeia. 2x in NT. From epieikes (yielding, gentle, reasonable, moderate, patient, equitable, forbearing); {from epi (on, upon, against, what is fitting) + eoika (to be like); {related to eiko (be like, resemble); perhaps akin to eiko (to be weak, submit, yield, give way)}}. This is graciousness, gentleness, kindness, equity.
^LXXVII “make trial” = dokimazo. From dokimos (what passes the test, approved, acceptable, genuine, verified); from dechomai (to warmly receive, be ready for what is offered, take, accept, or welcome; to receive in a literal or figurative sense) or dokeo (to have an opinion, seem, appear, suppose; a personal judgment; to think); {from dokos (opinion)}. This is to test, examine, prove. It is to approve after subjecting to a test to determine if it is real or acceptable. It is to test in a literal or figurative sense.
^LXXVIII “forbearance” = anezikakia. Related to “have” in v2:13 & “avoids” and “last end” in v2:16. From anechi (tolerate); from anechomai (to endure, bear with, tolerate, persist, put up with); {from ana (up, again, back, among, anew) + echo (see note XXXVIII above)}. This is forgiveness, forbearance. See https://en.wiktionary.org/wiki/%CE%B1%CE%BD%CE%B5%CE%BE%CE%B9%CE%BA%CE%B1%CE%BA%CE%AF%CE%B1

^LXXIX “condemn” = katadikazo. Related to “righteous man” in v2:12. 6x in NT. From kata (down, against, according to, among) + dike (see note XXVIII above). This is to condemn, to judge as in giving a sentence. It is judgment in a particular, personal instance – to find guilty.
^LXXX “shameful” = aschemon. Related to “have” in v2:13 & “avoids” and “last end” in v2:16 & “forbearance” in v2:19. 1x in NT. From a (not, without) + schema (figure, appearance, form – outer shape; figuratively, can be external condition); {from echo (see note XXXVIII above)}. This is without form or shape. Figuratively, it is indecent, unattractive, improper, or unpresentable.
^LXXXI “death” = thanatos. From thnesko (to die, be dead). This is death, whether literal or spiritual. It can also refer to something that is fatal.
^LXXXII “what…says” = logos. Same as “words” in v1:16. See note II above.
^LXXXIII “protected” = episkope. 4x in NT. From episkeptomai (to look at, look out for, see, select, visit); {from epi (on, upon, at, what is fitting) + the base of skopos (a mark or goal like the marker at the end of a race; figuratively, other goals or destinations; also, a watch or sentry); {from skeptomai (to peer out, consider, gaze carefully); perhaps related to skapto (to dig or excavate)}}. This is oversight, supervision, visitation. It also came to refer to Christian bishops overseeing the church. It is the same root that “episcopal” comes from.

^LXXXIV “led astray” = planao. From plane (wandering – used figuratively for deceit, error, sin, fraudulence, or wandering from orthodoxy); from planos (wandering, misleading, a deceiver or imposter). This is to wander, lead astray, mislead, mistake, seduce, or deceive. Generally used to refer to sin – going off the right path or roaming fr truth/virtue. This word shares a root with “planet” (as a heavenly body that wanders).
^LXXXV “wickedness” = kakia. 11x in NT. From kakos (bad, evil, harm, ill; this is evil that is part of someone’s core character – intrinsic, rotted, worthless, depraved, causing harm; it is deep inner malice that comes from a rotten character). This is wickedness, evil, trouble, misfortune, inner malice, badness. It is inherent evil, depravity, causing harm.
^LXXXVI “blinded” = apotuphloo. From apo (from, away from) + tuphloo (to blind in a physical or spiritual sense – obscured vision); {from tuphlos (blind or a blind person – perhaps in the sense of smoke making things opaque and impossible to see; blind literally or figuratively); 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 to blind completely.

^LXXXVII “know” = ginosko. Same as “been known” in v2:1. See note XXIV above.
^LXXXVIII “secret purposes” = musterion. From mustes (an initiate); from mueo (to initiate someone into the secrets or mysteries of an order; to instruct learn, be disciples; properly, shutting your mouth and eyes to experience mystery); from muo (shutting eyes or mouth). This is a mystery or a secret doctrine that requires initiation to learn. In the New Testament, the plans of God were hidden until they were revealed in Christ through the Gospel. It is also used of Christian revelation in a broad sense rather than referring to something that cannot be known. This is the root of the word “mystery.”
^LXXXIX “hoped” = elpizo. From elpis (expectation, hope, trust, confidence, faith; expectation whether abstract or concrete); from elpo (to anticipate, welcome, expect; usually to anticipate positively); from elpomai (to anticipate, expect). This is to expect, trust, hope for, or to wait in an active way.
^XC “wages” = misthos. This is wages, pay, or salary. It can also be reward, recompense, or punishment. It is pay for services rendered in a literal or figurative way, either good or bad.
^XCI “holiness” = hosiotes. 2x in NT. From hosios (righteous, pious, holy, devout, or Holy One; what is worthy of respect or reverence because it corresponds to a higher law). This is holiness or godliness. It is ordained by God and therefore holy and righteous.

^XCII “discerned” = 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.
^XCIII “prize” = geras. Perhaps akin to geras (old age); from geron (old, old person). It may be from the root as “privilege of ate.” It is a gift privilege, or reward. See https://en.wiktionary.org/wiki/%CE%B3%CE%AD%CF%81%CE%B1%CF%82
^XCIV “blameless” = amomos. 9x in NT. From a (not, without) + momos (literally a spot; figuratively blame, disgrace, flaw, censure); {perhaps from memphomai (to blame, be disgraceful; be rejected due to doing bad things); from mempteos (rejected because one has been condemned)}. This is blameless or faultless. It can literally refer to not having a spot or it could be not tarnished by the effect of sin.
^XCV “souls” = 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.