Galatians 5

^I “freedom” = eleutheria. 11x 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 liberty or freedom. Particularly, it would be release from slavery. It can also refer to moral freedom.
^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 “set…free” = eleutheroo. Related to “freedom” in v1. 7x in NT. From eleutheros (see note I above). 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.

^IV “stand firm” = steko. 11x in NT. From histemi (to stand, place, establish, appoint, stand ready, be steadfast). This is to stand fast or be stationary. Figuratively, it can mean to persevere.
^V “submit” = enecho. 3x in NT. From en (in, on, at, by, with) + echo (to have, hold, possess). This is to ensnare, to hold onto anger, to subject, to be hostile, to submit.
^VI “again” = palin. Perhaps from the same as pale (wrestling, struggle, conflict); from pallo (to sway or vibrate). This is back, again, anew.
^VII “yoke” = zugos. 6x in NT. From zeugnumi (to yoke). This is a yoke or set of scale. It is what unites people in shared work so it is servitude or obligation.
^VIII “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.

^IX “listen” = horao. To see, perceive, attend to, look upon, experience. Properly, to stare at and so implying clear discernment. This, by extension, would indicate attending to what was seen and learned. This is to see, often with a metaphorical sense. Can include inward spiritual seeing.
^X “Paul” = Paulos. From Latin Paulus (small, little). This is Paul or Paulos, meaning little.
^XI “telling” = lego. This is to speak, say, name, call, command. It is generally to convey verbally.
^XII “be circumcised” = peritemno. 18x in NT. 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 to circumcise – literally to cut around.

^XIII “no” = oudeis. From oude (not, neither); {from ou (not, no) + de (but, and, now, indeed)} + heis (one, first, alone). This is none, nothing, nobody. It is none whatsoever.
^XIV “be of…benefit” = 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.
^XV “testify” = marturomai. 5x in NT. From martus (a witness whether having heard or seen something; witness literally, judicially, or figuratively; by analogy, a martyr). This is to witness, testify, call as a witness, affirm, charge, protest.
^XVI “every” = pas. This is all or every.
^XVII “man” = anthropos. Related to “listen” in v2. Probably from aner (man, male, husband) + ops (eye, face); {from optanomai (to appear, be seen); perhaps from horao (see note IX above)}. This is human, humankind. Used for all genders.

^XVIII “is” = eimi. This is to be, exist.
^XIX “obliged” = opheiletes. Related to “be of…benefit” in v2. 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 (see note XIV above). This is one who owes so it is a debtor or someone under obligation. Figuratively, it is a culprit, delinquent, or a sinner.
^XX “obey” = poieo. This is to make, do, act, construct, abide, or cause.
^XXI “entire” = 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.”
^XXII “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.

^XXIII “reckoned as righteous” = dikaioo. 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 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.
^XXIV “cut…off” = katargeo. From kata (down, against, according to, among) + argeo (to delay, linger, be at rest, be idle, do nothing); {from argos (inactive, idle, lazy, thoughtless, useless, unemployed, unprofitable) {from a (not) + ergon (word, task, action, employment)}}. This is making something inactive or bringing it to nothing. So, it could mean making something inoperative or powerless, annulling, or severing. It can also mean to make something ineffective or invalid.
^XXV “fallen away” = ekpipto. 10x in NT. From ek (from, from out of) + pipto (to fall in a literal or figurative sense). This is to fall off, fade away, fail, leave a straight path on the sea, flower withering, be fruitless, be inefficient.
^XXVI “grace” = charis. From chairo (to rejoice, be glad; used to say hello; properly, delighting in the grace of God or experiencing God’s favor); from char– (to extend favor, lean towards, be inclined to be favorable towards). This is grace, kindness, favor, gratitude, thanks. It is the sense of being inclined to or favorable towards – leaning towards someone to share some good or benefit. This can be literal, figurative, or spiritual. It is grace as abstract concept, manner, or action.

^XXVII “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.
^XXVIII “faith” = pistis. From peitho (to have confidence, urge, be persuaded, agree, assure, believe, have confidence, trust). This is less about knowing, believing, and repeating a list of doctrines then it is about trusting God. Faith means listening to God and seeking to live a holy life even (and especially) when we don’t understand how everything works or fits together. Faith is about being faithful (trusting and doing) rather than being all knowing.
^XXIX “eagerly wait” = 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.

^XXX “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.
^XXXI “righteousness” = dikaiosune. Related to “reckoned as righteous” in v4. From dikaios (see note XXIII above). This is judicial or divine approval of character or action. This is righteousness, justice, justness, divine righteousness.
^XXXII “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.
^XXXIII “circumcision” = peritome. Related to “be circumcised” in v2. From peritemno (see note XII above). 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.

^XXXIV “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.
^XXXV “counts for” = ischuo. Related to “submit” in v1. From ischus (strength, might, power, force, ability; power that engages immediate resistance); {perhaps from is (force) + echo (see note V above)}. This is to be strong or have power. It can also refer to being healthy and vigorous. Further, it can mean to prevail. It is strength in action against resistance, exercising force in a literal or figurative sense.
^XXXVI “working” = energeo. Related to “cut…off” in v4. From energes (active, effective, operative, energized, powerful); {from en (in, at, by, with, among) + ergon (see note XXIV above)}. This is to be at work, accomplish, be mighty or effectual. This is where “energy” comes from.
^XXXVII “love” = agape. From agapao (to love, take pleasure in, esteem; to prefer). This is love, goodwill, benevolence. It is God’s divine love or human love that mirrors God’s love.

^XXXVIII “running” = trecho. To run, make progress, rush. This is running like an athlete in a race. Figuratively, to work quickly towards a goal in a focused way.
^XXXIX “well” = kalos. From kalos (good, noble, beautiful, correct, or worthy; external signs of goodness like beauty, demonstrations of honorable character, showing moral virtues; a different word, agathos, speaks of intrinsic good). This is nobly, rightly, well-perceived, seen as appealing, morally pleasing, honorably.
^XL “prevented” = egkopto…me. Egkopto is 5x in NT. From en (in, on, at, by, with) + kopto (to cut, strike, cut off; beating the chest to lament and so to mourn). This is literally to cut into. So it refers to an obstacle that impedes progress. It is to interrupt, detain, block, prevent. Me is not, neither, or never.

^XLI “obeying” = peitho. Related to “faith” in v5. See note XXVIII above.
^XLII “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.
^XLIII “persuasion” = peismone. Related to “faith” in v5 & “obeying” in v7. 1x in NT. From peitho (see note XXVIII above). This is persuasion, obstinacy, or credulity.
^XLIV “calls” = kaleo. Related to keleuo (to command, order, direct); from kelomai (to urge on). This is to call by name, invite, to name, bid, summon, call aloud.

^XLV “little” = mikros. This is small in reference to a size or the number of something, least or less. Figuratively, it can refer to little dignity.
^XLVI “yeast” = zume. 13x in NT. Perhaps from zeo (to boil, be hot, ferment, bubble, boil, or glow; used figuratively for being fervent or earnest). This is yeast in a literal or figurative sense – an influence that grows, but is not easily detected.
^XLVII “leavens” = zumoo. Related to “yeast” in v9. 4x in NT. From zume (see note XLVI above). This is to leaven or ferment – to mix in yeast.
^XLVIII “whole” = holos. Same as “entire” in v3. See note XXI above.
^XLIX “batch” = phurama. 5x in NT. From phurao (to mix). This is something mixed together like bread dough or a lump of clay.

^L “am confident” = peitho. Same as “obeying” in v7. See note XLI above.
^LI “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.
^LII “not” = oudeis. Same as “no” in v2. See note XIII above.
^LIII “think” = 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.
^LIV “otherwise” = 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).

^LV “confusing” = tarasso. 18x in NT. This is trouble, agitate, stir up. It is motion back and forth, creating inner turmoil or confusion, roiling water.
^LVI “pay” = bastazo. Perhaps from the base of basis (step, hence foot; a pace); from baino (to walk, to go). This is to lift in a literal of figurative sense. It can also mean take up, carry, bear, or remove. Figuratively, it can mean declare, endure, or sustain.
^LVII “penalty” = krima. From krino (to judge, decide, think good, condemn, determine, pass judgment, stand trial, sue; judging whether in court or in a private setting; properly, mentally separating or distinguishing an issue – to come to a choice or decision, to judge positively or negatively in seeking what is right or wrong, who is innocent or guilty; can imply trying, condemning, punishing, or avenging). This is judgment, sentence, verdict. Sometimes, this can have a negative sense – condemnation. It is the decision and the full force of its effect negative and positive.

^LVIII “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.
^LIX “being persecuted” = dioko. From dio (put to flight). This is chase or pursue in an aggressive fashion. By implication, it is persecute. It can also be used positively for eagerly pursuing something.
^LX “still” = eti. Perhaps similar to etos (year, age). This is still, even, in addition.
^LXI “preaching” = kerusso. This is to proclaim, preach, publish. Properly, it is to act as a herald – announcing something publicly with confidence and/or to persuade.
^LXII “circumcision” = peritome. Same as “circumcision” in v6. See note XXXIII above.

^LXIII “in that case” = ara. Perhaps similar to aro (to join) OR from airo (raise, take up, lift, remove). This is therefore, perhaps, so, truly.
^LXIV “offense” = skandalon. 15x in NT. Perhaps from kampto (to bend or bow). This is a stumbling block, offense, hindrance, or scandal. Properly, this is the part of the trap that triggers it shut on the victim. So, as a snare, it is anything that causes error or offense, something that makes one stumble or traps someone. This is where the word “scandal” comes from.
^LXV “cross” = stauros. Related to “stand firm” in v1. From the same as histemi (see note IV above). This is an upright stake, cross. Literally refers to the horizontal beam of a Roman cross, generally carried by the one convicted to die.
^LXVI “removed” = katargeo. Same as “cut…off” in v4. See note XXIV above.

^LXVII “wish” = ophelon. Related to “be of…benefit” in v2 & “obliged” in v3. 4x in NT. From opheilo (see note XIX above). This is would that, indeed. It is a statement about something that one wants, but doesn’t believe they can get.
^LXVIII “unsettle” = anastatoo. Related to “stand firm” in v1 & “cross” in v11. 3x in NT. From anastatos (forced from home) OR from anistemi (to raise up, rise, appear; to stand up literally or figuratively; can also mean to resurrect); {from ana (upwards, up, again, back, anew) + histemi (see note IV above)}. This is to stir up (as a rebellion). It can also be to turn upside down, unsettle, cause an uproar or confusion.
^LXIX “castrate” = apokopto. Related to “prevented” in v7. 6x in NT. From apo (from, away from) + kopto (see note XL above). This is to cut off or away, mutilate, amputate, emasculate.

^LXX “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.
^LXXI “opportunity” = aphorme. 7x in NT. From apo (from, away from) + hormao (to rush, run, start, or spur on); {from horme (onrush, quick motion forward, attempt, inclination, attempt)}. This is occasion, launching point, opportunity.
^LXXII “self-indulgence” = 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).

^LXXIII “become enslaved” = douleuo. Related to “slavery” in v1. From doulos (see note VIII above). This is to be a slave, serve, do service, obey, be devoted.
^LXXIV “one another” = allelon. Related to “otherwise” in v10. From allos (see note LIV above). So, this is each, another, together, or mutual. There is a different word in Greek that speaks of another as a different kind (heteros).
^LXXV “whole” = pas. Same as “every” in v3. See note XVI above.
^LXXVI “summed up” = 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.

^LXXVII “single” = heis. Related to “no” in v2. See note XIII above.
^LXXVIII “commandment” = logos. Related to “telling” in v2. From lego (see note XI above). 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.
^LXXIX “love” = agapao. Related to “love” in v6. See note XXXVII above.
^LXXX “neighbor” = plesion. 17x in NT. From pelas (near). This is near, nearby, or neighboring. As one nearby, it can also refer to a neighbor, a member of one’s country, a Christian, or a friend.

^LXXXI “bite” = dakno. 1x in NT. This is back or backbite. It can imply a serious injury or, figuratively, it can mean to thwart.
^LXXXII “devour” = katesthio. 15x in NT. From kata (down, against, throughout, among) + esthio (to eat or figuratively to devour or consume like rust). This is to eat up, to consume totally so that there is nothing left. It can also be to annoy, injure, or squander.
^LXXXIII “take care” = 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.
^LXXXIV “consumed” = analisko. Related to “in that case” in v11. 2x in NT. From ana (up, again, back, among, anew) + halisko (to conquer) OR from ana (see above) + haireomai (to take, choose, or prefer) {probably related to airo (see note LXIII above)}. This is to consume, destroy, or use up.

^LXXXV “live” = peripateo. From peri (about, concerning, around, encompassing) + pateo (to read, trample on; to trample literally or figuratively); {from patos (trodden) OR from paio (to strike, smite, sting; a hit like a single blow)}. This is to walk. Going from Hebrew figurative language, to walk referred to how you conducted your life, how you chose to live. This word is most literally walking around. Figuratively, it is living, behaving, following, how you occupy yourself. This is where “peripatetic” comes from.
^LXXXVI “say” = lego. Same as “telling” in v2. See note XI above.
^LXXXVII “gratify” = 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.
^LXXXVIII “desires” = epithumia. From epithmueo (long for, set one’s heart on, yearn, desire); {from epi (on, upon, at, what is fitting) + thumos (passion, wrath; actions emerging from passion or impulse) {from thuo (to rush along, breathe violently, offer sacrifice)}}. This is desire, a longing built on passionate emotion or urges. This can be a positive or a negative passion (lust or eagerness).
^LXXXIX “flesh” = sarx. Same as “self-indulgence” in v13. See note LXXII above.

^XC “desires” = epithumeo. Related to “desires” in v16. 16x in NT. See note LXXXVIII above.
^XCI “are opposed” = antikeimai. 8x in NT. From anti (opposite, instead of, against) + keimai (to lie, recline, set, be appointed, be destined). This is to resist, oppose, or withstand. It can also be opposition, adversary, or enemy. This is to lie opposite or place against – being in irreconcilable opposition. Figuratively, it can be repugnant.
^XCII “each other” = allelon. Same as “one another” in v13. See note LXXIV above.
^XCIII “doing” = poieo. Same as “obey” in v3. See note XX above.
^XCIV “want” = thelo. This is to wish, desire, will, or intend. It is to choose or prefer in a literal or figurative sense. It can also mean inclined toward or take delight in. It can have a sense of being ready to act on the impulse in question.

^XCV “led” = ago. This is lead, bring, carry, guide, drive, go.
^XCVI “works” = ergon. Related to “cut…off” in v4 & “working” in v6. See note XXIV above.
^XCVII “obvious” = phaneros. 18x in NT. From phos (light, a source of light, fire, or radiance; light with specific reference to what it reveals; luminousness whether natural or artificial, abstract or concrete, literal or figurative); 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 visible, apparent, clear, shining.
^XCVIII {untranslated} = eimi. Same as “is” in v3. See note XVIII above.

^XCIX “sexual immorality” = porneia. From porneuo (to fornicate – used figuratively for practicing idolatry or doing immoral things); from porne (prostitute, whore); from pornos (fornicator or immoral person); perhaps from pernemi (to sell off or export); related to piprasko (to sell with travel involved; to sell into slavery; to be devoted to); from perao (to travel); from peran (over, beyond). This is sexual immorality or unchastity. It could include adultery or incest.
^C “impurity” = 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.
^CI “debauchery” = aselgeia. 10x in NT. From aselges (brutal) OR from a (not) + selges (temperate). This is wantonness, shocking behavior, wanton violence, acting in an unrestrained and capricious way.

^CII “idolatry” = eidolatria. 4x in NT. From eidolon (image, idol, worship or an idol); {from eidos (form, shape, sight, appearance); from eido (to be aware, see, know, remember, appreciate)} + latreia (service, divine worship, ministering to God); {from latreuo (giving good, technical service because qualified or equipped to do so; to serve, minister, worship, or give homage); from latris (a hired servant; someone who is qualified to perform a technical task)}. This is worship of an image or idol in a literal or figurative sense. This is where the word “idolatry” comes from.
^CIII “sorcery” = pharmakeia. 2x in NT. From pharmakeuo (to give drugs) OR from pharmakeus (sorcerer; one who gives drugs, plants, potions, or poisons – sometimes accompanied by an incantation; also, a sorcerer or magician); {from pharmakos (someone who gives drugs or medicines to people – a poisoner or magician); from pharmakon (a drug)}. This is magic, enchantment – using drugs or spells to do magic in a literal or figurative sense. It shares a root with “pharmacy.”
^CIV “enmities” = 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.
^CV “strife” = eris. 9x in NT. This is strife, quarreling, wrangling. Figuratively, it is debate or one who likes to dispute.

^CVI “jealousy” = zelos. Related to “yeast” and “leavens” in v9. 16x in NT– 6x in a positive sense (zeal for God) & 10x in a negative sense (jealousy/strife). Perhaps from zeo (see note XLVI above). This is eagerness or zeal on the one hand or rivalry and jealousy on the other. The verb is meant to echo the sound of boiling water and so it depicts burning emotion that bubbles over. So, burning anger or burning love.
^CVII “anger” = thumos. Related to “desires” in v16 & “desires” in v17. 18x in NT. See note LXXXVIII above.
^CVIII “quarrels” = eritheia. Related to “strife” in v20. 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 (see note CV above). 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.

^CIX “dissensions” = dichostasia. Related to “stand firm” in v1 & “cross” in v11 & “unsettle” in v12. 2x in NT. From dichostateo (to stand apart) OR from dis (twice, utterly, again); {from duo (two, both)} + stasis (standing – the act of standing, a place, an uprising, insurrection, dissension, or controversy); {from the base of histemi (see note IV above)}. This is standing apart, division, creating meaningless factions.
^CX “factions” = hairesis. Related to “in that case” in v11 & “consumed” in v15. 9x in NT. From haireo (to take, choose, or prefer); {probably related to airo (see note LXIII above)}. This is a choice, contention, heresy, or sect. It is making a person choice so, by implication, choice of a separate party or faction. It is where the word “heresy” comes from.
^CXI “envy” = phthonos. 9x in NT. Perhaps from phtheiro (to destroy, corrupt, ruin, deteriorate, wither; also used of moral corruption); from phthio (perish, waste away). This is jealousy, spite, or ill-will. It can also be feeling glad when misfortune befalls another (akin to Schadenfreude).
^CXII “drunkenness” = methe. 3x in NT. This is heavy drinking – to the point of drunkenness. Always referenced as a negative.

^CXIII “carousing” = komos. Related to “are opposed” in v17. 3x in NT. From kome (a village as contrasted with a city that has a wall); perhaps from keimai (see note XCI above). This was originally a festival in a village that involved drinking, carousing, and letting loose.
^CXIV “like” = homoios. From the same as homou (together); from homos (the same). This is similar to, resembling, like.
^CXV “warning” = prolego. Related to “telling” in v2 & “commandment” in v14. 14x in NT. From pro (before, earlier than, ahead, prior) + lego (see note XI above). This is to forewarn, state clearly, predict. It is saying ahead of time.
^CXVI “do” = 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.

^CXVII “inherit” = kleronomeo. Related to “law” in v3. 18x in NT. From kleronomos (heir); {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 XXII above)}. This is to acquire or get by inheriting.
^CXVIII “kingdom” = basileia. Related to “pay” in v10. From basileus (king, emperor, sovereign); probably from basis (step, hence foot; a pace); from baino (see note LVI above). This is kingdom, rule, authority, sovereignty, royalty, a realm.
^CXIX “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.

^CXX “fruit” = karpos. Related to “in that case” in v11 & “consumed” in v15 & “factions.” Perhaps from harpazo (to seize by force, snatch away); from haireo (see note CX above). This is a fruit or vegetable, through sometimes it refers to an animal. Figuratively, it is deeds, results, profits, or gain.
^CXXI “love” = agape. Same as “love” in v6. See note XXXVII above.
^CXXII “joy” = chara. Related to “grace” in v4. From chairo (see note XXVI above). This is joy, delight, gladness. Can be understood as the feeling you get when you are aware of grace.
^CXXIII “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.)

^CXXIV “patience” = makrothumia. Related to “desires” in v16 & “desires” in v17 & “anger” in v20. 14x in NT. From makros (long, long lasting) {from mekos (length); probably related to megas (great or large)} + thumos (see note LXXXVIII above). 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.
^CXXV “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.
^CXXVI “generosity” = agathosune. 4x in NT. From agathos ((good, a benefit, or a good thing; good by its very nature, inherently good). This is goodness as an intrinsic quality in the sense of being kind/good-natured rather than good versus evil.
^CXXVII “faithfulness” = pistis. Same as “faith” in v5. See note XXVIII above.

^CXXVIII “gentleness” = prautes. 12x in NT. From praus (gentle, meek, which implies humility); related to praios (meek, gentle, kind); related to praotes (mildness kindness, meekness; being temperate – gentle, but strong; implies humility). This is gentleness, mildness, meekness, or humility. It is strength mixed with gentleness.
^CXXIX “self-control” = egkrateia. 4x in NT. From egkrates (self-controlled, one who has power over, controlling, temperate); {from en (in, on, at, by, with, within) + kratos (strength, power, dominion; vigor in a literal or figurative sense; power that is exercised)}. This is self-control – mastery coming from within, dominion. It can also be continence or temperance.
^CXXX {untranslated} = Iesous. Same as “Jesus” in v6. See note XXXII above.
^CXXXI “crucified” = stauroo. Related to “stand firm” in v1 & “cross” in v11 & “unsettle” in v12 & “dissensions” in v20. From stauros (see note LXV above). This can be to attach someone to a cross or fencing with stakes. In a figurative sense, it could be to destroy, mortify, or subdue passions/selfishness.

^CXXXII “passions” = pathema. 16x in NT. From pathos (passion, lust, suffering, something that happens to you, strong feelings); from 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 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.
^CXXXIII “desires” = epithumia. Same as “desires” in v16. See note LXXXVIII above.
^CXXXIV “live” = zao. This is to live literally or figuratively. It is used for life including the vitality of humans, plants, and animals – it is life physical and spiritual and life everlasting.
^CXXXV “guided” = stoicheo. 5x in NT. From stoichos (a row) OR from steicho (in a line). This is walking in rows, according to a uniform cadence. It can be marching in military style. Figuratively, it is one’s walk of life, living piously.

^CXXXVI “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.
^CXXXVII “conceited” = kenodoxos. 1x in NT. From kenos (properly, something empty or void; hence, worthless, foolish, ineffective, morally void, pretentious, unreal, or false) + 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 literally empty glory so it is conceited or boastful, pretentious, self-conceited.
^CXXXVIII “competing against” = prokaleo. Related to “calls” in v8. 1x in NT. From pro (before, earlier, above) + kaleo (see note XLIV above). This is to provoke, irritate, call out.
^CXXXIX “envying” = phthoneo. Related to “envy” in v21. 1x in NT. From phthonos (see note CXI above). This is to envy, be jealous.