G5800 - Strong's Greek Lexicon Number

Strong's:

Greek Synonym Index
~~~~~~~~~~~~~~~~~~~
Strong's No. Definition No.
~~~~~~~~~~~~ ~~~~~~~~~~~~~
{ G25} agapao { [G5914]}
{ G40} agios { [G5878]}
{ G51} agnoema { [G5879]}
{ G53} agnos { [G5878]}
{ G97} adolos { [G5880]}
{ G126} aidos { [G5801]}
{ G127} aidos { [G5882]}
{ G139} airesis { [G5916]}
{ G148} aischrologia { [G5881]}
{ G152} aischyne { [G5882]}
{ G154} aiteo { [G5802] [G5920]}
{ G155} aitema { [G5883]}
{ G156} aitia { [G5884]}
{ G157} aitiama { [G5803]}
{ G165} aion { [G5921]}
{ G166} aionios { [G5801]}
{ G172} akakos { [G5880]}
{ G185} akeraios { [G5880]}
{ G213} alazon { [G5885]}
{ G214} alalazo { [G5804]}
{ G218} aleipho { [G5805]}
{ G243} allos { [G5806]}
{ G260} ama { [G5807]}
{ G262} amarantinos { [G5886]}
{ G263} amarantos { [G5886]}
{ G265} amartema { [G5879]}
{ G266} amartia { [G5879]}
{ G273} amemptos { [G5887]}
{ G283} amiantos { [G5896]}
{ G293} amphiblestron { [G5808]}
{ G299} amomos { [G5887]}
{ G342} anakainosis { [G5888]}
{ G364} anamnesis { [G5809]}
{ G372} anapausis { [G5810] [G5922]}
{ G410} anenkletos { [G5887]}
{ G417} anemos { [G5923]}
{ G423} anepileptos { [G5887]}
{ G425} anesis { [G5810] [G5922]}
{ G443} anthropoktonos { [G5811] [G5889]}
{ G458} anomia { [G5879]}
{ G499} antitypos { [G5919]}
{ G500} antichristos { [G5890]}
{ G573} aplous { [G5880]}
{ G601} apokalypto { [G5812]}
{ G649} apostello { [G5813]}
{ G692} argos { [G5814]}
{ G737} arti { [G5815]}
{ G744} archaios { [G5816] [G5924]}
{ G754} architelones { [G5942]}
{ G763} asebeia { [G5879]}
{ G766} aselgeia { [G5891]}
{ G786} aspondos { [G5892]}
{ G791} asteios { [G5893]}
{ G802} asynthetos { [G5892]}
{ G810} asotia { [G5891]}
{ G827} auge { [G5817]}
{ G840} austeros { [G5925]}
{ G862} aphthartos { [G5886]}
{ G887} achlys { [G5926]}
{ G898} bathmos { [G5818]}
{ G922} baros { [G5819]}
{ G970} bia { [G5820]}
{ G979} bios { [G5821]}
{ G991} blepo { [G5822]}
{ G994} boao { [G5823]}
{ G1006} bosko { [G5824]}
{ G1014} boulomai { [G5915]}
{ G1021} bradys { [G5814]}
{ G1097} ginosko { [G5825]}
{ G1105} gnophos { [G5926]}
{ G1108} gnosis { [G5826] [G5894]}
{ G1145} dakryo { [G5804]}
{ G1155} daneizo { [G5827]}
{ G1162} deesis { [G5828] [G5883]}
{ G1163} dei { [G5829] [G5940]}
{ G1167} deilia { [G5835]}
{ G1175} deisidaimon { [G5895]}
{ G1189} deomai { [G5802]}
{ G1203} despotes { [G5830]}
{ G1209} dechomai { [G5877]}
{ G1212} delos { [G5812]}
{ G1213} deloo { [G5831]}
{ G1218} demos { [G5832] [G5927]}
{ G1238} diadema { [G5833]}
{ G1249} diakonos { [G5834] [G5928]}
{ G1271} dianoia { [G5917]}
{ G1323} didrachmon { [G5941]}
{ G1325} didomi { [G5836]}
{ G1348} dikastes { [G5838]}
{ G1350} diktyon { [G5808]}
{ G1378} dogma { [G5918]}
{ G1380} dokeo { [G5837]}
{ G1389} doloo { [G5929]}
{ G1390} doma { [G5839]}
{ G1394} dosis { [G5839]}
{ G1401} doulos { [G5928]}
{ G1402} douloo { [G5834]}
{ G1411} dynamis { [G5820]}
{ G1431} dorea { [G5839]}
{ G1433} doreomai { [G5836]}
{ G1435} doron { [G5839]}
{ G1462} enklema { [G5803]}
{ G1484} ethnos { [G5927]}
{ G1492} eido { [G5825]}
{ G1506} eilikrines { [G5840] [G5896]}
{ G1577} ekklesia { [G5897]}
{ G1605} ekplesso { [G5841]}
{ G1650} elenchos { [G5884]}
{ G1651} elencho { [G5884]}
{ G1653} eleeo { [G5842]}
{ G1656} eleos { [G5913]}
{ G1718} emphanizo { [G5831]}
{ G1753} energeia { [G5820]}
{ G1763} eniautos { [G5843]}
{ G1781} entellomai { [G5844]}
{ G1783} enteuxis { [G5828] [G5883]}
{ G1785} entole { [G5918]}
{ G1791} entrope { [G5882]}
{ G1849} exousia { [G5820]}
{ G1922} epignosis { [G5894]}
{ G1932} epieikeia { [G5899]}
{ G1939} epithymia { [G5845] [G5906]}
{ G1987} epistamai { [G5825]}
{ G2008} epitimao { [G5884]}
{ G2064} erchomai { [G5818]}
{ G2065} erotao { [G5802] [G5920]}
{ G2087} eteros { [G5806]}
{ G2094} etos { [G5843]}
{ G2124} eulabeia { [G5835]}
{ G2126} eulabes { [G5895]}
{ G2152} eusebes { [G5895]}
{ G2160} eutrapelia { [G5881]}
{ G2169} eucharistia { [G5883]}
{ G2171} euche { [G5883]}
{ G2217} zophos { [G5926]}
{ G2222} zoe { [G5821]}
{ G2226} zoon { [G5846] [G5930]}
{ G2233} egeomai { [G5837]}
{ G2235} ede { [G5815]}
{ G2270} esychazo { [G5847]}
{ G2275} ettema { [G5879]}
{ G2281} thalassa { [G5931]}
{ G2300} theaomai { [G5848]}
{ G2305} theiotes { [G5849]}
{ G2309} thelo { [G5915]}
{ G2318} theosebes { [G5895]}
{ G2320} theotes { [G5849]}
{ G2324} therapon { [G5834] [G5928]}
{ G2334} theoreo { [G5848]}
{ G2342} therion { [G5846] [G5930]}
{ G2347} thlipsis { [G5907]}
{ G2352} thrauo { [G5850]}
{ G2354} threneo { [G5804] [G5932]}
{ G2357} threskos { [G5895]}
{ G2359} thrix { [G5851]}
{ G2366} thyella { [G5923]}
{ G2397} idea { [G5933]}
{ G2411} ieros { [G5878]}
{ G2428} iketeria { [G5883]}
{ G2440} imation { [G5934]}
{ G2441} imatismos { [G5934]}
{ G2479} ischys { [G5820]}
{ G2513} katharos { [G5840] [G5896]}
{ G2537} kainos { [G5852] [G5935]}
{ G2540} kairos { [G5853]}
{ G2549} kakia { [G5855]}
{ G2556} kakos { [G5908]}
{ G2564} kaleo { [G5823]}
{ G2570} kalos { [G5893]}
{ G2585} kapeleuo { [G5929]}
{ G2608} katagnymi { [G5850]}
{ G2723} kategoreo { [G5803]}
{ G2730} katoikeo { [G5854]}
{ G2753} keleuo { [G5844]}
{ G2766} keramos { [G5858]}
{ G2778} kensos { [G5941]}
{ G2799} klaio { [G5804]}
{ G2812} kleptes { [G5856]}
{ G2830} klydon { [G5857]}
{ G2851} kolasis { [G5859] [G5909]}
{ G2864} kome { [G5851]}
{ G2873} kopos { [G5860] [G5936]}
{ G2875} koptomai { [G5932]}
{ G2889} kosmos { [G5921]}
{ G2894} kophinos { [G5939]}
{ G2896} krazo { [G5823]}
{ G2897} kraipale { [G5937]}
{ G2904} kratos { [G5820]}
{ G2905} kraugazo { [G5823]}
{ G2923} krites { [G5838]}
{ G2949} kyma { [G5857]}
{ G2962} kyrios { [G5830]}
{ G2970} komos { [G5937]}
{ G2978} lailaps { [G5923]}
{ G2983} lambano { [G5877]}
{ G2992} laos { [G5832] [G5927]}
{ G3027} lestes { [G5856]}
{ G3076} lypeomai { [G5932]}
{ G3115} makrothymia { [G5861]}
{ G3163} mache { [G5938]}
{ G3178} methe { [G5937]}
{ G3338} metamellomai { [G5862]}
{ G3339} metamorpeoo { [G5863]}
{ G3340} metanoeo { [G5862]}
{ G3345} metaschematizo { [G5863]}
{ G3392} miaino { [G5864] [G5910]}
{ G3396} mignymi { [G5858]}
{ G3435} molyno { [G5864] [G5910]}
{ G3444} morphe { [G5865] [G5933]}
{ G3449} mochthos { [G5860] [G5936]}
{ G3473} morologia { [G5881]}
{ G3501} neos { [G5852] [G5935]}
{ G3507} nephele { [G5866]}
{ G3509} nephos { [G5866]}
{ G3543} nomizo { [G5837]}
{ G3551} nomos { [G5918]}
{ G3563} nous { [G5917]}
{ G3568} nyn { [G5815]}
{ G3576} nothros { [G5814]}
{ G3591} onkos { [G5819]}
{ G3602} odyrmos { [G5804]}
{ G3610} oiketes { [G5928]}
{ G3614} oikia { [G5867]}
{ G3624} oikos { [G5867] [G5944]}
{ G3628} oiktirmos { [G5842] [G5913]}
{ G3632} oinophlygia { [G5937]}
{ G3633} oiomai { [G5837]}
{ G3674} omou { [G5807]}
{ G3708} orao { [G5822]}
{ G3715} orexis { [G5906]}
{ G3730} orme { [G5906]}
{ G3741} osios { [G5878]}
{ G3784} opheilei { [G5940]}
{ G3793} ochlos { [G5927]}
{ G3806} pathos { [G5845] [G5906]}
{ G3808} paidarion { [G5868] [G5943]}
{ G3813} paidion { [G5868] [G5943]}
{ G3814} paidiske { [G5868] [G5943]}
{ G3816} pais { [G5868] [G5943]}
{ G3820} palaios { [G5816] [G5924]}
{ G3824} palingenesia { [G5888]}
{ G3831} panegyris { [G5897]}
{ G3847} parabasis { [G5879]}
{ G3853} parangello { [G5844]}
{ G3876} parakoe { [G5879]}
{ G3892} paranomia { [G5879]}
{ G3900} paraptoma { [G5879]}
{ G3939} paroikeo { [G5854]}
{ G3965} patria { [G5944]}
{ G3967} patrikos { [G5869]}
{ G3971} patroos { [G5869]}
{ G3989} pelagos { [G5931]}
{ G3992} pempo { [G5813]}
{ G3993} penes { [G5870]}
{ G3996} pentheo { [G5932]}
{ G4151} pneuma { [G5923]}
{ G4157} pnoe { [G5923]}
{ G4158} poderes { [G5934]}
{ G4160} poieo { [G5871\ [G5911]}
{ G4165} poimaino { [G5824]}
{ G4171} polemos { [G5938]}
{ G4189} poneria { [G5855]}
{ G4190} poneros { [G5908]}
{ G4192} ponos { [G5860] [G5936]}
{ G4198} poreuomai { [G5818]}
{ G4224} potos { [G5937]}
{ G4236} praotes { [G5898] [G5899]}
{ G4238} prasso { [G5871] [G5911]}
{ G4335} proseuche { [G5828] [G5883]}
{ G4422} ptoeo { [G5841]}
{ G4434} ptochos { [G5870]}
{ G4486} regnymi { [G5850]}
{ G4522} sagene { [G5808]}
{ G4559} sarkikos { [G5912]}
{ G4560} sarkinos { [G5912]}
{ G4586} semnos { [G5878]}
{ G4601} sigao { [G5847]}
{ G4607} sikarios { [G5811] [G5889]}
{ G4623} siopao { [G5847]}
{ G4642} skleros { [G5925]}
{ G4648} skopeo { [G5822]}
{ G4655} skotos { [G5926]}
{ G4678} sophia { [G5826] [G5894]}
{ G4680} sophos { [G5872]}
{ G4711} spyris { [G5939]}
{ G4727} stenazo { [G5804]}
{ G4730} stenochoria { [G5907]}
{ G4735} stephanos { [G5833]}
{ G4749} stole { [G5934]}
{ G4832} symmorphos { [G5873]}
{ G4864} synagoge { [G5897]}
{ G4907} synesis { [G5826]}
{ G4908} synetos { [G5872]}
{ G4920} syniemi { [G5825]}
{ G4964} syschematizo { [G5873]}
{ G4976} schema { [G5865] [G5933]}
{ G4978} schisma { [G5916]}
{ G4997} sophrosyne { [G5882]}
{ G5012} tapeinophrosyne { [G5898]}
{ G5021} tasso { [G5844]}
{ G5043} teknon { [G5868] [G5943]}
{ G5056} telos { [G5941]}
{ G5057} telones { [G5942]}
{ G5083} tereo { [G5874]}
{ G5098} timoria { [G5859] [G5909]}
{ G5117} topos { [G5875]}
{ G5141} tremo { [G5841]}
{ G5179} typos { [G5919]}
{ G5197} ybristes { [G5885]}
{ G5207} yios { [G5868] [G5943]}
{ G5215} ymnos { [G5876]}
{ G5244} yperephanos { [G5885]}
{ G5257} yperetes { [G5834] [G5928]}
{ G5280} ypomnesis { [G5809]}
{ G5281} ypomone { [G5861]}
{ G5316} phaino { [G5837]}
{ G5319} phaneroo { [G5812]}
{ G5337} phaulos { [G5908]}
{ G5338} phengos { [G5817]}
{ G5368} phileo { [G5914]}
{ G5398} phoberos { [G5835]}
{ G5399} phobeo { [G5841]}
{ G5406} phoneus { [G5811] [G5889]}
{ G5411} phoros { [G5941]}
{ G5413} phortion { [G5819]}
{ G5428} phronesis { [G5826] [G5894]}
{ G5429} phronimos { [G5872]}
{ G5442} phylasso { [G5874]}
{ G5443} phyle { [G5944]}
{ G5457} phos { [G5817]}
{ G5509} chiton { [G5934]}
{ G5511} chlamys { [G5934]}
{ G5531} chrao { [G5827]}
{ G5534} chre { [G5829]}
{ G5548} chrio { [G5805]}
{ G5550} chronos { [G5853]}
{ G5561} chora { [G5875]}
{ G5562} choreo { [G5818]}
{ G5564} chorion { [G5875]}
{ G5568} psalmos { [G5876]}
{ G5580} pseudochristos { [G5890]}
{ G5591} psychikos { [G5912]}
{ G5603} ode { [G5876]}
{ G5611} oraios { [G5893

Related words

G5800

G25 ἀγαπάω

ἀγαπάω
agapaō
ag-ap-ah'-o
Perhaps from ἄγαν agan (much; or compare [H5689]); to love (in a social or moral sense)

KJV Usage: (be-) love (-ed).

Compare G5368.

G26 ἀγάπη
ἀγάπη
agapē
ag-ah'-pay
From G25; love, that is, affection or benevolence; specifically (plural) a love feast

KJV Usage: (feast of) charity ([-ably]), dear, love.


G27 ἀγαπητός
ἀγαπητός
agapētos
ag-ap-ay-tos'
From G25; beloved

KJV Usage: (dearly, well) beloved, dear.


G5368 φιλέω
φιλέω
phileō
fil-eh'-o
From G5384; to be a friend to (fond of [an individual or an object]), that is, have affection for (denoting personal attachment, as a matter of sentiment or feeling; while G25 is wider, embracing especially the judgment and the deliberate assent of the will as a matter of principle, duty and propriety: the two thus stand related very much as G2309 and G1014, or as G2372 and G3563 respectively; the former being chiefly of the heart and the latter of the head); specifically to kiss (as a mark of tenderness)

KJV Usage: kiss, love.


G5914
To Love. See Definition for agapao { [G25]}
See Definition for phileo { [G5368]}

agapao, and not phileo, is the word used of God's love to men,
philanthropia is, however, once used with this meaning, Tit 3:4.
agapao is also the word ordinarily used of men's love to God, but
phileo is once so used, 1Co 16:22. agapao is the word used
of love to one's enemies. The interchange of the words in
Joh 21:15-17 is very interesting and instructive.

G5914

To Love. See Definition for agapao { [G25]}
See Definition for phileo { [G5368]}

agapao, and not phileo, is the word used of God's love to men,
philanthropia is, however, once used with this meaning, Tit 3:4.
agapao is also the word ordinarily used of men's love to God, but
phileo is once so used, 1Co 16:22. agapao is the word used
of love to one's enemies. The interchange of the words in
Joh 21:15-17 is very interesting and instructive.

G40 ἅγιος

ἅγιος
hagios
hag'-ee-os
From ἅγος hagos (an awful thing) compare G53, [H2282]; sacred (physically pure, morally blameless or religious, ceremonially consecrated)

KJV Usage: (most) holy (one, thing), saint.


G37 ἁγιάζω
ἁγιάζω
hagiazō
hag-ee-ad'-zo
From G40; to make holy, that is, (ceremonially) purify or consecrate; (mentally) to venerate

KJV Usage: hallow, be holy, sanctify.


G39 ἅγιον
ἅγιον
hagion
hag'-ee-on
Neuter of G40; a sacred thing (that is, spot)

KJV Usage: holiest (of all), holy place, sanctuary.


G41 ἁγιότης
ἁγιότης
hagiotēs
hag-ee-ot'-ace
From G40; sanctity (that is, properly the state)

KJV Usage: holiness.


G42 ἁγιωσύνη
ἁγιωσύνη
hagiōsunē
hag-ee-o-soo'-nay
From G40; sacredness (that is, properly the quality)

KJV Usage: holiness.


G53 ἁγνός
ἁγνός
hagnos
hag-nos'
From the same as G40; properly clean, that is, (figuratively) innocent, modest, perfect

KJV Usage: chaste, clean, pure.


G3741 ὅσιος
ὅσιος
hosios
hos'-ee-os
Of uncertain affinity; properly right (by intrinsic or divine character; thus distinguished from G1342, which refers rather to human statutes and relations; from G2413, which denotes formal consecration; and from G40, which relates to purity from defilement), that is, hallowed (pious, sacred, sure)

KJV Usage: holy, mercy, shalt be.


G5878
Synonyms for Holy, Sacred, Pure. See Definition for ieros { [G2411]}
See Definition for osios { [G3741]}
See Definition for agios { [G40]}
See Definition for agnos { [G53]}
See Definition for semnos { [G4586]}

None of these words in classical Greek has necessarily any moral
significance. Those which now have such a meaning have developed it in
Biblical Greek.

ieros means sacred, implying some special relation to God, so
that it may not be violated. It refers, however, to formal relation
rather than to character. It designates an external relation, which
ordinarily is not an internal relation as well. It is used to describe
persons or things. This is the commonest word for holy in
classical Greek, and expresses their usual conception of holiness, but
it is rare in the N.T. because it fails to express the fullness of the
N.T. conception.

osios, used of persons or things, describes that which is in
harmony with the divine constitution of the moral universe. Hence, it
is that which is in accordance with the general and instinctively felt
idea of right, "what is consecrated and sanctioned by universal law
and consent" (Passow), rather than what is in accordance with any
system of revealed truth. As contrary to osios, i.e., as
anosia, the Greeks regarded, e.g., a marriage between brother
and sister such as was common in Egypt, or the omission of the rites
of sepulture in connection with a relative. agios has probably as
its fundamental meaning separation, i.e., from the world to God's
service. If not the original meaning, this at any rate is a meaning
early in use. This separation, however, is not chiefly external, it is
rather a separation from evil and defilement. The moral signification
of the word is therefore the prominent one. This word, rare and of
neutral meaning in classical Greek, has been developed in meaning, so
that it expresses the full N.T. conception of holiness as no other
does.

agnos is probably related to agios. It means specifically
pure. But this may be only in a ceremonial sense, or it may have
a moral signification. It sometimes describes freedom from
impurities of the flesh.

G5878

Synonyms for Holy, Sacred, Pure. See Definition for ieros { [G2411]}
See Definition for osios { [G3741]}
See Definition for agios { [G40]}
See Definition for agnos { [G53]}
See Definition for semnos { [G4586]}

None of these words in classical Greek has necessarily any moral
significance. Those which now have such a meaning have developed it in
Biblical Greek.

ieros means sacred, implying some special relation to God, so
that it may not be violated. It refers, however, to formal relation
rather than to character. It designates an external relation, which
ordinarily is not an internal relation as well. It is used to describe
persons or things. This is the commonest word for holy in
classical Greek, and expresses their usual conception of holiness, but
it is rare in the N.T. because it fails to express the fullness of the
N.T. conception.

osios, used of persons or things, describes that which is in
harmony with the divine constitution of the moral universe. Hence, it
is that which is in accordance with the general and instinctively felt
idea of right, "what is consecrated and sanctioned by universal law
and consent" (Passow), rather than what is in accordance with any
system of revealed truth. As contrary to osios, i.e., as
anosia, the Greeks regarded, e.g., a marriage between brother
and sister such as was common in Egypt, or the omission of the rites
of sepulture in connection with a relative. agios has probably as
its fundamental meaning separation, i.e., from the world to God's
service. If not the original meaning, this at any rate is a meaning
early in use. This separation, however, is not chiefly external, it is
rather a separation from evil and defilement. The moral signification
of the word is therefore the prominent one. This word, rare and of
neutral meaning in classical Greek, has been developed in meaning, so
that it expresses the full N.T. conception of holiness as no other
does.

agnos is probably related to agios. It means specifically
pure. But this may be only in a ceremonial sense, or it may have
a moral signification. It sometimes describes freedom from
impurities of the flesh.

G51 ἀγνόημα

ἀγνόημα
agnoēma
ag-no'-ay-mah
From G50; a thing ignored, that is, shortcoming

KJV Usage: error.


G5879
Synonyms for Sin. See Definition for amartia { [G266]}
See Definition for amartema { [G265]}
See Definition for asebeia { [G763]}
See Definition for parakoe { [G3876]}
See Definition for anomia { [G458]}
See Definition for paranomia { [G3892]}
See Definition for parabasis { [G3847]}
See Definition for paraptoma { [G3900]}
See Definition for agnoema { [G51]}
See Definition for ettema { [G2275]}

amartia meant originally the missing of a mark. When applied
to moral things the idea is similar, it is missing the true end of
life, and so it is used as a general term for sin. It means both
the act of sinning and the result, the sin itself.

amartema means only the sin itself, not the act, in its particular
manifestations as separate deeds of disobedience to a divine law.

asebeia is ungodliness, positive and active irreligion, a
condition of direct opposition to God.

parakoe is strictly failing to hear, or hearing carelessly and
inattentively. The sin is in this failure to hear when God speaks, and
also in the active disobedience which ordinarily follows.

anomia is lawlessness, contempt of law, a condition or action
not simply without law, as the etymology might indicate.

G5879

Synonyms for Sin. See Definition for amartia { [G266]}
See Definition for amartema { [G265]}
See Definition for asebeia { [G763]}
See Definition for parakoe { [G3876]}
See Definition for anomia { [G458]}
See Definition for paranomia { [G3892]}
See Definition for parabasis { [G3847]}
See Definition for paraptoma { [G3900]}
See Definition for agnoema { [G51]}
See Definition for ettema { [G2275]}

amartia meant originally the missing of a mark. When applied
to moral things the idea is similar, it is missing the true end of
life, and so it is used as a general term for sin. It means both
the act of sinning and the result, the sin itself.

amartema means only the sin itself, not the act, in its particular
manifestations as separate deeds of disobedience to a divine law.

asebeia is ungodliness, positive and active irreligion, a
condition of direct opposition to God.

parakoe is strictly failing to hear, or hearing carelessly and
inattentively. The sin is in this failure to hear when God speaks, and
also in the active disobedience which ordinarily follows.

anomia is lawlessness, contempt of law, a condition or action
not simply without law, as the etymology might indicate.

G53 ἁγνός

ἁγνός
hagnos
hag-nos'
From the same as G40; properly clean, that is, (figuratively) innocent, modest, perfect

KJV Usage: chaste, clean, pure.


G40 ἅγιος
ἅγιος
hagios
hag'-ee-os
From ἅγος hagos (an awful thing) compare G53, [H2282]; sacred (physically pure, morally blameless or religious, ceremonially consecrated)

KJV Usage: (most) holy (one, thing), saint.


G47 ἁγνεία
ἁγνεία
hagneia
hag-ni'-ah
From G53; cleanliness (the quality), that is, (specifically) chastity

KJV Usage: purity.


G48 ἁγνίζω
ἁγνίζω
hagnizō
hag-nid'-zo
From G53; to make clean, that is, (figuratively) sanctify (ceremonially or morally)

KJV Usage: purity (self).


G54 ἁγνότης
ἁγνότης
hagnotēs
hag-not'-ace
From G53; cleanness (the state), that is, (figuratively) blamelessness

KJV Usage: pureness.


G55 ἁγνῶς
ἁγνῶς
hagnōs
hag-noce'
Adverb from G53; purely, that is, honestly

KJV Usage: sincerely.


G5878
Synonyms for Holy, Sacred, Pure. See Definition for ieros { [G2411]}
See Definition for osios { [G3741]}
See Definition for agios { [G40]}
See Definition for agnos { [G53]}
See Definition for semnos { [G4586]}

None of these words in classical Greek has necessarily any moral
significance. Those which now have such a meaning have developed it in
Biblical Greek.

ieros means sacred, implying some special relation to God, so
that it may not be violated. It refers, however, to formal relation
rather than to character. It designates an external relation, which
ordinarily is not an internal relation as well. It is used to describe
persons or things. This is the commonest word for holy in
classical Greek, and expresses their usual conception of holiness, but
it is rare in the N.T. because it fails to express the fullness of the
N.T. conception.

osios, used of persons or things, describes that which is in
harmony with the divine constitution of the moral universe. Hence, it
is that which is in accordance with the general and instinctively felt
idea of right, "what is consecrated and sanctioned by universal law
and consent" (Passow), rather than what is in accordance with any
system of revealed truth. As contrary to osios, i.e., as
anosia, the Greeks regarded, e.g., a marriage between brother
and sister such as was common in Egypt, or the omission of the rites
of sepulture in connection with a relative. agios has probably as
its fundamental meaning separation, i.e., from the world to God's
service. If not the original meaning, this at any rate is a meaning
early in use. This separation, however, is not chiefly external, it is
rather a separation from evil and defilement. The moral signification
of the word is therefore the prominent one. This word, rare and of
neutral meaning in classical Greek, has been developed in meaning, so
that it expresses the full N.T. conception of holiness as no other
does.

agnos is probably related to agios. It means specifically
pure. But this may be only in a ceremonial sense, or it may have
a moral signification. It sometimes describes freedom from
impurities of the flesh.

G5878

Synonyms for Holy, Sacred, Pure. See Definition for ieros { [G2411]}
See Definition for osios { [G3741]}
See Definition for agios { [G40]}
See Definition for agnos { [G53]}
See Definition for semnos { [G4586]}

None of these words in classical Greek has necessarily any moral
significance. Those which now have such a meaning have developed it in
Biblical Greek.

ieros means sacred, implying some special relation to God, so
that it may not be violated. It refers, however, to formal relation
rather than to character. It designates an external relation, which
ordinarily is not an internal relation as well. It is used to describe
persons or things. This is the commonest word for holy in
classical Greek, and expresses their usual conception of holiness, but
it is rare in the N.T. because it fails to express the fullness of the
N.T. conception.

osios, used of persons or things, describes that which is in
harmony with the divine constitution of the moral universe. Hence, it
is that which is in accordance with the general and instinctively felt
idea of right, "what is consecrated and sanctioned by universal law
and consent" (Passow), rather than what is in accordance with any
system of revealed truth. As contrary to osios, i.e., as
anosia, the Greeks regarded, e.g., a marriage between brother
and sister such as was common in Egypt, or the omission of the rites
of sepulture in connection with a relative. agios has probably as
its fundamental meaning separation, i.e., from the world to God's
service. If not the original meaning, this at any rate is a meaning
early in use. This separation, however, is not chiefly external, it is
rather a separation from evil and defilement. The moral signification
of the word is therefore the prominent one. This word, rare and of
neutral meaning in classical Greek, has been developed in meaning, so
that it expresses the full N.T. conception of holiness as no other
does.

agnos is probably related to agios. It means specifically
pure. But this may be only in a ceremonial sense, or it may have
a moral signification. It sometimes describes freedom from
impurities of the flesh.

G97 ἄδολος

ἄδολος
adolos
ad'-ol-os
From G1 (as a negative particle) and G1388; undeceitful, that is, (figuratively) unadulterated

KJV Usage: sincere.


G5880
Synonyms for Sincere. See Definition for aplous { [G573]}
See Definition for akeraios { [G185]}
See Definition for akakos { [G172]}
See Definition for adolos { [G97]}

aplous is literally spread out without folds, and hence means
single, simple, without complexity of character and motive. In the
N.T. this idea of simplicity is always favorable? in classical Greek
the word is also occasionally used in an unfavorable sense, denoting
foolish simplicity.

akeraios also means simple, literally free from any
foreign admixture, unadulterated, free fram disturbing elements.

akakos in Heb 7:26 means one in whom exists absence of all
evil, and so by implication the presence of all good. It passes also
through the merely negative meaning of absence of evil, found in the
Septuagint, to the unfavorable meaning of simple, easily deceived,
credulous, which is found in Ro 16:18.

adolos, occurring only in 1Pe 2:2, means sincere,
unmixed, without guile.

G5880

Synonyms for Sincere. See Definition for aplous { [G573]}
See Definition for akeraios { [G185]}
See Definition for akakos { [G172]}
See Definition for adolos { [G97]}

aplous is literally spread out without folds, and hence means
single, simple, without complexity of character and motive. In the
N.T. this idea of simplicity is always favorable? in classical Greek
the word is also occasionally used in an unfavorable sense, denoting
foolish simplicity.

akeraios also means simple, literally free from any
foreign admixture, unadulterated, free fram disturbing elements.

akakos in Heb 7:26 means one in whom exists absence of all
evil, and so by implication the presence of all good. It passes also
through the merely negative meaning of absence of evil, found in the
Septuagint, to the unfavorable meaning of simple, easily deceived,
credulous, which is found in Ro 16:18.

adolos, occurring only in 1Pe 2:2, means sincere,
unmixed, without guile.

G126 ἀΐδιος

ἀΐδιος
aidios
ah-id'-ee-os
From G104; everduring (forward and backward, or foward only)

KJV Usage: eternal, everlasting.


G5801
Synonyms See Definition for aidios { [G126]}
See Definition for aionios { [G166]}

126-covers the complete philosophical idea--without beginning
and without end? Also either without beginning or without
end? As respects to the past it is applied to what has
existed time out of mind
166-gives prominence to the immeasurableness of eternity.

G5801

Synonyms See Definition for aidios { [G126]}
See Definition for aionios { [G166]}

126-covers the complete philosophical idea--without beginning
and without end? Also either without beginning or without
end? As respects to the past it is applied to what has
existed time out of mind
166-gives prominence to the immeasurableness of eternity.

G127 αἰδώς

αἰδώς
aidōs
ahee-doce'
Perhaps from G1 (as a negative particle) and G1492 (through the idea of downcast eyes); bashfulness, that is, (towards men), modesty or (towards God) awe

KJV Usage: reverence, shamefacedness.


G335 ἀναίδεια
ἀναίδεια
anaideia
an-ah'ee-die-ah'
From a compound of G1 (as a negative particle (compare G427)) and G127; impudence, that is, (by implication) importunity

KJV Usage: importunity.


G5882
Synonyms for Shame, Disgrace. See Definition for aidos { [G127]}
See Definition for aischyne { [G152]}
See Definition for entrope { [G1791]}
See Definition for sophrosyne { [G4997]}

aidos is the feeling of innate moral repugnance to doing a
dishonorable act. This moral repugnance is not found in aischyne,
which is rather the feeling of disgrache which results from doing
an unworthy thing, or the fear of such disgrace which serves to
prevent its being done. aidos is thus the nobler word, aischyne
having regard chiefly to the opinions of others. aidos is the fear
of doing a shameful thing, aischyne is chiefly the fear of being
found out. "aidos would always restrain a good man from an
unworthy act, while aischyne might sometimes restrain a bad one"
(Trench).

entrope stands somewhat between the other two words in meaning,
but in the N.T. leans to the nobler side, indicating that
wholesome shame which leads a man to consideration of his
condition if it is unworthy, and to a change of conduct for the
better.

sophrosyne, self-command, may not seem to have much in common
with these three words. As a matter of fact, however, it expresses
positively that which aidwv expresses negatively.

G5882

Synonyms for Shame, Disgrace. See Definition for aidos { [G127]}
See Definition for aischyne { [G152]}
See Definition for entrope { [G1791]}
See Definition for sophrosyne { [G4997]}

aidos is the feeling of innate moral repugnance to doing a
dishonorable act. This moral repugnance is not found in aischyne,
which is rather the feeling of disgrache which results from doing
an unworthy thing, or the fear of such disgrace which serves to
prevent its being done. aidos is thus the nobler word, aischyne
having regard chiefly to the opinions of others. aidos is the fear
of doing a shameful thing, aischyne is chiefly the fear of being
found out. "aidos would always restrain a good man from an
unworthy act, while aischyne might sometimes restrain a bad one"
(Trench).

entrope stands somewhat between the other two words in meaning,
but in the N.T. leans to the nobler side, indicating that
wholesome shame which leads a man to consideration of his
condition if it is unworthy, and to a change of conduct for the
better.

sophrosyne, self-command, may not seem to have much in common
with these three words. As a matter of fact, however, it expresses
positively that which aidwv expresses negatively.

G139 αἵρεσις

αἵρεσις
hairesis
hah'ee-res-is
From G138; properly a choice, that is, (specifically) a party or (abstractly) disunion . (“heresy” is the Greek word itself.)

KJV Usage: heresy [which is the Greekord itself], sect.


G5916
Schism. See Definition for schisma { [G4978]}
See Definition for airesis { [G139]}

schisma is actual division, separation.

airesis is rather the separating tendency, so it is really more
fundamental than schisma.

G5916

Schism. See Definition for schisma { [G4978]}
See Definition for airesis { [G139]}

schisma is actual division, separation.

airesis is rather the separating tendency, so it is really more
fundamental than schisma.

G148 αἰσχρολογία

αἰσχρολογία
aischrologia
ahee-skhrol-og-ee'-ah
From G150 and G3056; vile conversation

KJV Usage: filthy communication.


G5881

Synonyms for Sins of the Tongue. See Definition for morologia { [G3473]}
See Definition for aischrologia { [G152]}
See Definition for eutrapelia { [G2160]}

morologia, used only once in the N.T., is foolish talking, but
this in the Biblical sense of the word foolish, which implies that it
is also sinful. It is conversation which is first insipid, then
corrupt. It is random talk, which naturally reveals the vanity and sin
of the heart.

aischrologia, also used once, means any kind of disgraceful
language, especially abuse of others. In classical Greek it sometimes
means distinctively language which leads to lewdness.

eutrapelia, occurring once, originally meant versatility in
conversation. It acquires, however, an unfavorable meaning, since
polished, refined conversation has a tendency to become evil in many
ways. The word denotes, then, a subtle form of evil-speaking, sinful
conversation without the coarseness which frequently accompanies it,
but not without its malignity.

G152 αἰσχύνη

αἰσχύνη
aischunē
ahee-skhoo'-nay
From G153; shame or disgrace (abstractly or concretely)

KJV Usage: dishonesty, shame.


G5881
Synonyms for Sins of the Tongue. See Definition for morologia { [G3473]}
See Definition for aischrologia { [G152]}
See Definition for eutrapelia { [G2160]}

morologia, used only once in the N.T., is foolish talking, but
this in the Biblical sense of the word foolish, which implies that it
is also sinful. It is conversation which is first insipid, then
corrupt. It is random talk, which naturally reveals the vanity and sin
of the heart.

aischrologia, also used once, means any kind of disgraceful
language, especially abuse of others. In classical Greek it sometimes
means distinctively language which leads to lewdness.

eutrapelia, occurring once, originally meant versatility in
conversation. It acquires, however, an unfavorable meaning, since
polished, refined conversation has a tendency to become evil in many
ways. The word denotes, then, a subtle form of evil-speaking, sinful
conversation without the coarseness which frequently accompanies it,
but not without its malignity.

G5882
Synonyms for Shame, Disgrace. See Definition for aidos { [G127]}
See Definition for aischyne { [G152]}
See Definition for entrope { [G1791]}
See Definition for sophrosyne { [G4997]}

aidos is the feeling of innate moral repugnance to doing a
dishonorable act. This moral repugnance is not found in aischyne,
which is rather the feeling of disgrache which results from doing
an unworthy thing, or the fear of such disgrace which serves to
prevent its being done. aidos is thus the nobler word, aischyne
having regard chiefly to the opinions of others. aidos is the fear
of doing a shameful thing, aischyne is chiefly the fear of being
found out. "aidos would always restrain a good man from an
unworthy act, while aischyne might sometimes restrain a bad one"
(Trench).

entrope stands somewhat between the other two words in meaning,
but in the N.T. leans to the nobler side, indicating that
wholesome shame which leads a man to consideration of his
condition if it is unworthy, and to a change of conduct for the
better.

sophrosyne, self-command, may not seem to have much in common
with these three words. As a matter of fact, however, it expresses
positively that which aidwv expresses negatively.

G5882

Synonyms for Shame, Disgrace. See Definition for aidos { [G127]}
See Definition for aischyne { [G152]}
See Definition for entrope { [G1791]}
See Definition for sophrosyne { [G4997]}

aidos is the feeling of innate moral repugnance to doing a
dishonorable act. This moral repugnance is not found in aischyne,
which is rather the feeling of disgrache which results from doing
an unworthy thing, or the fear of such disgrace which serves to
prevent its being done. aidos is thus the nobler word, aischyne
having regard chiefly to the opinions of others. aidos is the fear
of doing a shameful thing, aischyne is chiefly the fear of being
found out. "aidos would always restrain a good man from an
unworthy act, while aischyne might sometimes restrain a bad one"
(Trench).

entrope stands somewhat between the other two words in meaning,
but in the N.T. leans to the nobler side, indicating that
wholesome shame which leads a man to consideration of his
condition if it is unworthy, and to a change of conduct for the
better.

sophrosyne, self-command, may not seem to have much in common
with these three words. As a matter of fact, however, it expresses
positively that which aidwv expresses negatively.

G154 αἰτέω

αἰτέω
aiteō
ahee-teh'-o
Of uncertain derivation; to ask (in generally)

KJV Usage: ask, beg, call for, crave, desire, require.

Compare G4441.

G155 αἴτημα
αἴτημα
aitēma
ah'ee-tay-mah
From G154; a thing asked or (abstractly) an asking

KJV Usage: petition, request, required.


G156 αἰτία
αἰτία
aitia
ahee-tee'-a
From the same as G154; a cause (as if asked for), that is, (logical) reason (motive, matter), (legal) crime (alleged or proved)

KJV Usage: accusation, case, cause, crime, fault, [wh-]ere[-fore].


G159 αἴτιος
αἴτιος
aitios
ah'ee-tee-os
From the same as G154; causative, that is, (concretely) a causer

KJV Usage: author.


G523 ἀπαιτέω
ἀπαιτέω
apaiteō
ap-ah'ee-teh-o
From G575 and G154; to demand back

KJV Usage: ask again, require.


G1809 ἐξαιτέομαι
ἐξαιτέομαι
exaiteomai
ex-ahee-teh'-om-ahee
Middle voice from G1537 and G154; to demand (for trial)

KJV Usage: desire.


G1871 ἐπαιτέω
ἐπαιτέω
epaiteō
ep-ahee-teh'-o
From G1909 and G154; to ask for

KJV Usage: beg.


G3868 παραιτέομαι
παραιτέομαι
paraiteomai
par-ahee-teh'-om-ahee
From G3844 and the middle of G154; to beg off, that is, deprecate, decline, shun

KJV Usage: avoid, (make) excuse, intreat, refuse, reject.


G4319 προσαιτέω
προσαιτέω
prosaiteō
pros-ahee-teh'-o
From G4314 and G154; to ask repeatedly (importune), that is, solicit

KJV Usage: beg.


G4441 πυνθάνομαι
πυνθάνομαι
punthanomai
poon-than'-om-ahee
Middle voice prolonged from πύθω puthō , a primary word, (which occurs only as an alternate in certain tenses); to question, that is, ascertain by inquiry (as a matter of information merely; and thus differing from G2065, which properly means a request as a favor; and from G154, which is strictly a demand of something due; as well as from G2212, which implies a search for something hidden; and from G1189, which involves the idea of urgent need); by implication to learn (by casual intelligence)

KJV Usage: ask, demand, enquire, understand.


G5802
Synonyms See Definition for aiteo { [G154]}
See Definition for deomai { [G1189]}
See Definition for erotao { [G2065]}

G5920
To Ask. See Definition for aiteo { [G154]}
See Definition for erotao { [G2065]}

Thayer, as opposed to Trench and others, would make the distinction
between these two words to be this: ``aiteo signifies to ask for
something to be given, not done, giving prominence to the thing asked
for rather than the person, and hence is rarely used in exhortation.
erotao, on the other hand, is to request a person to do (rarely to
give) something? referring more directly to the person, it is naturally
used in exhortation, etc.''

G5802

Synonyms See Definition for aiteo { [G154]}
See Definition for deomai { [G1189]}
See Definition for erotao { [G2065]}

G5920

To Ask. See Definition for aiteo { [G154]}
See Definition for erotao { [G2065]}

Thayer, as opposed to Trench and others, would make the distinction
between these two words to be this: ``aiteo signifies to ask for
something to be given, not done, giving prominence to the thing asked
for rather than the person, and hence is rarely used in exhortation.
erotao, on the other hand, is to request a person to do (rarely to
give) something? referring more directly to the person, it is naturally
used in exhortation, etc.''

G155 αἴτημα

αἴτημα
aitēma
ah'ee-tay-mah
From G154; a thing asked or (abstractly) an asking

KJV Usage: petition, request, required.


G5883
Synonyms for Prayer. See Definition for euche { [G2171]}
See Definition for proseuche { [G4335]}
See Definition for deesis { [G1162]}
See Definition for enteuxis { [G1783]}
See Definition for eucharistia { [G2169]}
See Definition for aitema { [G155]}
See Definition for iketeria { [G2428]}

euche, when it means prayer, has apparently a general
signification.

proseuche and deesis are often used together. proseuche is
restricted to prayer to God, while deesis has no such restriction.
deesis also refers chiefly to prayer for particular benefits,
while proseuche is more general.

The prominent thought in enteuxis is that of boldness and freedom
in approach to God.

eucharistia is thanksgiving, the grateful acknowledgment of
God's mercies, chiefly in prayer.

aitema, much like deesis, denotes a specific petition for a
particular thing.

In iketeria the attitude of humility and deprecation in prayer is
specially emphasized. All these words may incticate at times not
different kinds of prayer, but the same prayer viewed from different
stand-points.

G5883

Synonyms for Prayer. See Definition for euche { [G2171]}
See Definition for proseuche { [G4335]}
See Definition for deesis { [G1162]}
See Definition for enteuxis { [G1783]}
See Definition for eucharistia { [G2169]}
See Definition for aitema { [G155]}
See Definition for iketeria { [G2428]}

euche, when it means prayer, has apparently a general
signification.

proseuche and deesis are often used together. proseuche is
restricted to prayer to God, while deesis has no such restriction.
deesis also refers chiefly to prayer for particular benefits,
while proseuche is more general.

The prominent thought in enteuxis is that of boldness and freedom
in approach to God.

eucharistia is thanksgiving, the grateful acknowledgment of
God's mercies, chiefly in prayer.

aitema, much like deesis, denotes a specific petition for a
particular thing.

In iketeria the attitude of humility and deprecation in prayer is
specially emphasized. All these words may incticate at times not
different kinds of prayer, but the same prayer viewed from different
stand-points.

G156 αἰτία

αἰτία
aitia
ahee-tee'-a
From the same as G154; a cause (as if asked for), that is, (logical) reason (motive, matter), (legal) crime (alleged or proved)

KJV Usage: accusation, case, cause, crime, fault, [wh-]ere[-fore].


G157 αἰτίαμα
αἰτίαμα
aitiama
ahee-tee'-am-ah
From a derivative of G156; a thing charged

KJV Usage: complaint.


G158 αἴτιον
αἴτιον
aition
ah'ee-tee-on
Neuter of G159; a reason or crime (like G156)

KJV Usage: cause, fault.


G338 ἀναίτιος
ἀναίτιος
anaitios
an-ah'ee-tee-os
From G1 (as a negative particle) and G159 (in the sense of G156); innocent

KJV Usage: blameless, guiltless.


G4256 προαιτιάομαι
προαιτιάομαι
proaitiaomai
pro-ahee-tee-ah'-om-ahee
From G4253 and a derivative of G156; to accuse already, that is, previously charge

KJV Usage: prove before.


G5884
Synonyms for To Rebuke? Rebuke, Accusation. See Definition for epitimao { [G2008]}
See Definition for elencho { [G1651]}
See Definition for aitia { [G156]}
See Definition for elenchos { [G1650]}

epitimao means simply to rebuke, in any sense. It may be
justly or unjustly, and, if justly, the rebuke may be heeded or it may
not.

elencho, on the other hand, means to rebuke with sufficient cause,
and also effectually, so as to bring the one rebuked to a confession
or at least a conviction of sin. In other words, it means to
convince.

A similar distinction exists between the nouns aitia and
elenchos. aitia is an accusation, whether false or true.
elenchos is a charge which is shown to be true, and often is so
confessed by the accused. It has both a judicial and a moral meaning.

G5884

Synonyms for To Rebuke? Rebuke, Accusation. See Definition for epitimao { [G2008]}
See Definition for elencho { [G1651]}
See Definition for aitia { [G156]}
See Definition for elenchos { [G1650]}

epitimao means simply to rebuke, in any sense. It may be
justly or unjustly, and, if justly, the rebuke may be heeded or it may
not.

elencho, on the other hand, means to rebuke with sufficient cause,
and also effectually, so as to bring the one rebuked to a confession
or at least a conviction of sin. In other words, it means to
convince.

A similar distinction exists between the nouns aitia and
elenchos. aitia is an accusation, whether false or true.
elenchos is a charge which is shown to be true, and often is so
confessed by the accused. It has both a judicial and a moral meaning.

G157 αἰτίαμα

αἰτίαμα
aitiama
ahee-tee'-am-ah
From a derivative of G156; a thing charged

KJV Usage: complaint.


G5803
Synonyms See Definition for aitiama { [G157]}
See Definition for enklema { [G1462]}
See Definition for kategoreo { [G2723]}

157-to accuse with primary reference to the ground of the
accusation, the crime
1462-to make a verbal assault which reaches its goal
2723-to accuse formally before a tribunal, bring a charge against
publicly.

G5803

Synonyms See Definition for aitiama { [G157]}
See Definition for enklema { [G1462]}
See Definition for kategoreo { [G2723]}

157-to accuse with primary reference to the ground of the
accusation, the crime
1462-to make a verbal assault which reaches its goal
2723-to accuse formally before a tribunal, bring a charge against
publicly.

G165 αἰών

αἰών
aiōn
ahee-ohn'
From the same as G104; properly an age; by extension perpetuity (also past); by implication the world; specifically (Jewish) a Messianic period (present or future)

KJV Usage: age, course, eternal, (for) ever (-more), [n-]ever, (beginning of the, while the) world (began, without end).

Compare G5550.

G166 αἰώνιος
αἰώνιος
aiōnios
ahee-o'-nee-os
From G165; perpetual (also used of past time, or past and future as well)

KJV Usage: eternal, for ever, everlasting, world (began).


G5550 χρόνος
χρόνος
chronos
khron'-os
Of uncertain derivation; a space of time (in genitive case, and thus properly distinguished from G2540, which designates a fixed or special occasion; and from G165, which denotes a particular period) or interval; by extension an individual opportunity; by implication delay

KJV Usage: + years old, season, space, (X often-) time (-s), (a) while.


G5921
World, Age. See Definition for aion { [G165]}
See Definition for kosmos { [G2889]}

It is only in a part of their meanings that these two words are in any
real sense synonymous, and it is that part which is here considered.
Both A.V. and R.V. often translate aion by world, thus
obscuring the distinction between it and kosmos. aion is
usually better expressed by age, it is the world at a given time, a
particular period in the world's history.

kosmos has very frequently an unfavorable meaning, denoting the
inhabitants of the world, mankind in general, as opposed to God. A
similar meaning is often attached to aion, it means the spirit of
the age, often in an unfavorable sense. See Eph 2:2, where both
words occur together. An exceptional meaning for the plural of aion
is found in Heb 1:2 11:3, where it denotes the worlds, apparently
in reference to space rather than time.

G5921

World, Age. See Definition for aion { [G165]}
See Definition for kosmos { [G2889]}

It is only in a part of their meanings that these two words are in any
real sense synonymous, and it is that part which is here considered.
Both A.V. and R.V. often translate aion by world, thus
obscuring the distinction between it and kosmos. aion is
usually better expressed by age, it is the world at a given time, a
particular period in the world's history.

kosmos has very frequently an unfavorable meaning, denoting the
inhabitants of the world, mankind in general, as opposed to God. A
similar meaning is often attached to aion, it means the spirit of
the age, often in an unfavorable sense. See Eph 2:2, where both
words occur together. An exceptional meaning for the plural of aion
is found in Heb 1:2 11:3, where it denotes the worlds, apparently
in reference to space rather than time.

G166 αἰώνιος

αἰώνιος
aiōnios
ahee-o'-nee-os
From G165; perpetual (also used of past time, or past and future as well)

KJV Usage: eternal, for ever, everlasting, world (began).


G5801
Synonyms See Definition for aidios { [G126]}
See Definition for aionios { [G166]}

126-covers the complete philosophical idea--without beginning
and without end? Also either without beginning or without
end? As respects to the past it is applied to what has
existed time out of mind
166-gives prominence to the immeasurableness of eternity.

G5801

Synonyms See Definition for aidios { [G126]}
See Definition for aionios { [G166]}

126-covers the complete philosophical idea--without beginning
and without end? Also either without beginning or without
end? As respects to the past it is applied to what has
existed time out of mind
166-gives prominence to the immeasurableness of eternity.

G172 ἄκακος

ἄκακος
akakos
ak'-ak-os
From G1 (as a negative particle) and G2556; not bad, that is, (objectively) innocent or (subjectively) unsuspecting

KJV Usage: harmless, simple.


G5880
Synonyms for Sincere. See Definition for aplous { [G573]}
See Definition for akeraios { [G185]}
See Definition for akakos { [G172]}
See Definition for adolos { [G97]}

aplous is literally spread out without folds, and hence means
single, simple, without complexity of character and motive. In the
N.T. this idea of simplicity is always favorable? in classical Greek
the word is also occasionally used in an unfavorable sense, denoting
foolish simplicity.

akeraios also means simple, literally free from any
foreign admixture, unadulterated, free fram disturbing elements.

akakos in Heb 7:26 means one in whom exists absence of all
evil, and so by implication the presence of all good. It passes also
through the merely negative meaning of absence of evil, found in the
Septuagint, to the unfavorable meaning of simple, easily deceived,
credulous, which is found in Ro 16:18.

adolos, occurring only in 1Pe 2:2, means sincere,
unmixed, without guile.

G5880

Synonyms for Sincere. See Definition for aplous { [G573]}
See Definition for akeraios { [G185]}
See Definition for akakos { [G172]}
See Definition for adolos { [G97]}

aplous is literally spread out without folds, and hence means
single, simple, without complexity of character and motive. In the
N.T. this idea of simplicity is always favorable? in classical Greek
the word is also occasionally used in an unfavorable sense, denoting
foolish simplicity.

akeraios also means simple, literally free from any
foreign admixture, unadulterated, free fram disturbing elements.

akakos in Heb 7:26 means one in whom exists absence of all
evil, and so by implication the presence of all good. It passes also
through the merely negative meaning of absence of evil, found in the
Septuagint, to the unfavorable meaning of simple, easily deceived,
credulous, which is found in Ro 16:18.

adolos, occurring only in 1Pe 2:2, means sincere,
unmixed, without guile.

G185 ἀκέραιος

ἀκέραιος
akeraios
ak-er'-ah-yos
From G1 (as a negative particle) and a presumed derivative of G2767; unmixed, that is, (figuratively) innocent

KJV Usage: harmless, simple.


G5880
Synonyms for Sincere. See Definition for aplous { [G573]}
See Definition for akeraios { [G185]}
See Definition for akakos { [G172]}
See Definition for adolos { [G97]}

aplous is literally spread out without folds, and hence means
single, simple, without complexity of character and motive. In the
N.T. this idea of simplicity is always favorable? in classical Greek
the word is also occasionally used in an unfavorable sense, denoting
foolish simplicity.

akeraios also means simple, literally free from any
foreign admixture, unadulterated, free fram disturbing elements.

akakos in Heb 7:26 means one in whom exists absence of all
evil, and so by implication the presence of all good. It passes also
through the merely negative meaning of absence of evil, found in the
Septuagint, to the unfavorable meaning of simple, easily deceived,
credulous, which is found in Ro 16:18.

adolos, occurring only in 1Pe 2:2, means sincere,
unmixed, without guile.

G5880

Synonyms for Sincere. See Definition for aplous { [G573]}
See Definition for akeraios { [G185]}
See Definition for akakos { [G172]}
See Definition for adolos { [G97]}

aplous is literally spread out without folds, and hence means
single, simple, without complexity of character and motive. In the
N.T. this idea of simplicity is always favorable? in classical Greek
the word is also occasionally used in an unfavorable sense, denoting
foolish simplicity.

akeraios also means simple, literally free from any
foreign admixture, unadulterated, free fram disturbing elements.

akakos in Heb 7:26 means one in whom exists absence of all
evil, and so by implication the presence of all good. It passes also
through the merely negative meaning of absence of evil, found in the
Septuagint, to the unfavorable meaning of simple, easily deceived,
credulous, which is found in Ro 16:18.

adolos, occurring only in 1Pe 2:2, means sincere,
unmixed, without guile.

G213 ἀλαζών

ἀλαζών
alazōn
al-ad-zone'
From ἄλη alē (vagrancy); braggart

KJV Usage: boaster.


G212 ἀλαζονεία
ἀλαζονεία
alazoneia
al-ad-zon-i'-a
From G213; braggadocio, that is, (by implication) self confidence

KJV Usage: boasting, pride.


G5885
Synonyms for Boaster, Proud, Insolent. See Definition for alazon { [G213]}
See Definition for yperephanos { [G5244]}
See Definition for ybristes { [G5197]}

alazon is properly a boaster, who tells great things
concerning his own prowess and achievements, with the implied idea
that many of his claims are false. This word naturally describes a
trait which manifests itself in contact with one's fellow men, not one
which exists simply within the heart.

yperephanos describes one who thinks too highly of himself,
describing a trait which is simply internal, not referring primarily
to external manifestation, although this is implied. It means one who
is proud, the external manifestation when it appears being in the
form of arrogance in dealing with others.

ypristes describes one who delights in insolent wrong-doing
toward others, finds pleasure in such acts. Cruelty and lust are two
of the many forms which this quality assumes. These three words occur
together in Ro 1:30. They are never used in a good sense. They
may be said to move in a certain sense in an ascending scale of guilt,
designating respectively "the boastful in words, the proud and
overbearing in thoughts, the insolent and injurious in acts "
(Cremer).

G5885

Synonyms for Boaster, Proud, Insolent. See Definition for alazon { [G213]}
See Definition for yperephanos { [G5244]}
See Definition for ybristes { [G5197]}

alazon is properly a boaster, who tells great things
concerning his own prowess and achievements, with the implied idea
that many of his claims are false. This word naturally describes a
trait which manifests itself in contact with one's fellow men, not one
which exists simply within the heart.

yperephanos describes one who thinks too highly of himself,
describing a trait which is simply internal, not referring primarily
to external manifestation, although this is implied. It means one who
is proud, the external manifestation when it appears being in the
form of arrogance in dealing with others.

ypristes describes one who delights in insolent wrong-doing
toward others, finds pleasure in such acts. Cruelty and lust are two
of the many forms which this quality assumes. These three words occur
together in Ro 1:30. They are never used in a good sense. They
may be said to move in a certain sense in an ascending scale of guilt,
designating respectively "the boastful in words, the proud and
overbearing in thoughts, the insolent and injurious in acts "
(Cremer).

G214 ἀλαλάζω

ἀλαλάζω
alalazō
al-al-ad'-zo
From ἀλαλή alalē (a shout, “halloo” ); to vociferate, that is, (by implication) to wail; figuratively to clang

KJV Usage: tinkle, wail.


G5804
Synonyms See Definition for alalazo { [G214]}
See Definition for dakryo { [G1145]}
See Definition for threneo { [G2354]}
See Definition for klaio { [G2799]}
See Definition for odyrmob { [G3602]}
See Definition for stenazo { [G4727]}.

G5804

Synonyms See Definition for alalazo { [G214]}
See Definition for dakryo { [G1145]}
See Definition for threneo { [G2354]}
See Definition for klaio { [G2799]}
See Definition for odyrmob { [G3602]}
See Definition for stenazo { [G4727]}.

G218 ἀλείφω

ἀλείφω
aleiphō
al-i'-fo
From G1 (as a particle of union) and the base of G3045; to oil (with perfume)

KJV Usage: anoint.


G1813 ἐξαλείφω
ἐξαλείφω
exaleiphō
ex-al-i'-fo
From G1537 and G218; to smear out, that is, obliterate (erase tears, figuratively pardon sin)

KJV Usage: blot out, wipe away.


G5805
Synonyms See Definition for aleipho { [G218]}
See Definition for chrio { [G5548]}

218-is the mundane and common word for anoint
5548-is the sacred and religious word for anoint.

G5805

Synonyms See Definition for aleipho { [G218]}
See Definition for chrio { [G5548]}

218-is the mundane and common word for anoint
5548-is the sacred and religious word for anoint.

G243 ἄλλος

ἄλλος
allos
al'-los
A primary word; “else” , that is, different (in many applications)

KJV Usage: more, one (another), (an-, some an-) other (-s, -wise).


G235 ἀλλά
ἀλλά
alla
al-lah'
Neuter plural of G243; properly other things, that is, (adverbially) contrariwise (in many relations)

KJV Usage: and, but (even), howbeit, indeed, nay, nevertheless, no, notwithstanding, save, therefore, yea, yet.


G236 ἀλλάσσω
ἀλλάσσω
allassō
al-las'-so
From G243; to make different

KJV Usage: change.


G237 ἀλλαχόθεν
ἀλλαχόθεν
allachothen
al-lakh-oth'-en
From G243; from elsewhere

KJV Usage: some other way.


G238 ἀλληγορέω
ἀλληγορέω
allēgoreo
al-lay-gor-eh'-o
From G243 and ἀγορέω agoreō
(to harangue (compare G58); to allegorize . (The Greek word itself.)

KJV Usage: be an allegory [the Greek word itself].


G240 ἀλλήλων
ἀλλήλων
allēlōn
al-lay'-lone
Genitive plural from G243 reduplicated; one another . (Sometimes with G3326 or G4314.)

KJV Usage: each other, mutual, one another, (the other), (them-, your-) selves, (selves) together [sometimes with G3326 or G4314].


G241 ἀλλογενής
ἀλλογενής
allogenēs
al-log-en-ace'
From G243 and G1085; foreign, that is, not a Jew

KJV Usage: stranger.


G245 ἀλλότριος
ἀλλότριος
allotrios
al-lot'-ree-os
From G243; another's, that is, not one’s own; by extension foreign, not akin, hostile

KJV Usage: alien, (an-) other (man’s, men’s), strange (-r).


G246 ἀλλόφυλος
ἀλλόφυλος
allophulos
al-lof'-oo-los
From G243 and G5443; foreign, that is, (specifically) Gentile

KJV Usage: one of another nation.


G247 ἄλλως
ἄλλως
allōs
al'-loce
Adverb from G243; differently

KJV Usage: otherwise.


G5806
Synonyms See Definition for allos { [G243]}
See Definition for eteros { [G2087]}

243 as compared with 2087 denotes numerical in distinction from
qualitative differences? 243 adds (' one besides'), 2087 distinguishes
(' one of two')? every 2087 is an 243 but not every 243 is a 2087?
243 generally denotes simple distinction of individuals, 2087 involves
the secondary idea of difference of kind.

G5806

Synonyms See Definition for allos { [G243]}
See Definition for eteros { [G2087]}

243 as compared with 2087 denotes numerical in distinction from
qualitative differences? 243 adds (' one besides'), 2087 distinguishes
(' one of two')? every 2087 is an 243 but not every 243 is a 2087?
243 generally denotes simple distinction of individuals, 2087 involves
the secondary idea of difference of kind.

G260 ἅμα

ἅμα
hama
ham'-ah
A primary particle; properly at the “same” time, but freely used as a preposition or adverb denoting close association

KJV Usage: also, and, together, with (-al).


G1 Α
Α
A
al'-fah
Of Hebrew origin; the first letter of the alphabet: figuratively only (from its use as a numeral) the first . Often used (usually “an”, before a vowel) also in composition (as a contraction from G427) in the sense of privation; so in many words beginning with this letter; occasionally in the sense of union (as a contraction of G260)

KJV Usage: Alpha.


G270 ἀμάω
ἀμάω
amaō
am-ah'-o
From G260; properly to collect, that is, (by implication) reap

KJV Usage: reap down.


G285 ἄμμος
ἄμμος
ammos
am'-mos
Perhaps from G260; sand (as heaped on the beach)

KJV Usage: sand.


G2255 ἥμισυ
ἥμισυ
hēmisu
hay'-mee-soo
Neuter of a derivative from an inseparable prefix akin to G260 (through the idea of partition involved in connection) and meaning semi-; (as noun) half

KJV Usage: half.


G2438 ἱμάς
ἱμάς
himas
hee-mas'
Perhaps from the same as G260; a strap, that is, (specifically) the tie (of a sandal) or the lash (of a scourge)

KJV Usage: latchet, thong.


G3674 ὁμοῦ
ὁμοῦ
homou
hom-oo'
Genitive case of ὁμός homos (the same; akin to G260) as adverb; at the same place or time

KJV Usage: together.


G5807
Synonyms See Definition for ama { [G260]}
See Definition for omou { [G3674]}

The distinction for these is 260 is temporal and 3674 is local.
This seems to hold in most places. However, see Ro 3:12.

G5807

Synonyms See Definition for ama { [G260]}
See Definition for omou { [G3674]}

The distinction for these is 260 is temporal and 3674 is local.
This seems to hold in most places. However, see Ro 3:12.

G262 ἀμαράντινος

ἀμαράντινος
amarantinos
am-ar-an'-tee-nos
From G263; “amaranthine” , that is, (by implication) fadeless

KJV Usage: that fadeth not away.


G5886
Synonyms for Incorruptible, Unfading. See Definition for aphthartos { [G862]}
See Definition for amarantos { [G263]}
See Definition for amarantinos { [G262]}

aphthartos is properly incorruptible, unaffected by corruption
and decay. It is applied to God, and to that which is connected with
him.

amarantos expresses the same idea in another way. It means
unfading, the root idea being that it is unaffected by the
withering which is common in the case of flowers.

amarantinos, derived from amarantos, means composed of
amaranths, i.e, of unfading flowers.

G5886

Synonyms for Incorruptible, Unfading. See Definition for aphthartos { [G862]}
See Definition for amarantos { [G263]}
See Definition for amarantinos { [G262]}

aphthartos is properly incorruptible, unaffected by corruption
and decay. It is applied to God, and to that which is connected with
him.

amarantos expresses the same idea in another way. It means
unfading, the root idea being that it is unaffected by the
withering which is common in the case of flowers.

amarantinos, derived from amarantos, means composed of
amaranths, i.e, of unfading flowers.

G263 ἀμάραντος

ἀμάραντος
amarantos
am-ar'-an-tos
From G1 (as a negative particle) and a presumed derivative of G3133; unfading, that is, (by implication) perpetual

KJV Usage: that fadeth not away.


G262 ἀμαράντινος
ἀμαράντινος
amarantinos
am-ar-an'-tee-nos
From G263; “amaranthine” , that is, (by implication) fadeless

KJV Usage: that fadeth not away.


G5886
Synonyms for Incorruptible, Unfading. See Definition for aphthartos { [G862]}
See Definition for amarantos { [G263]}
See Definition for amarantinos { [G262]}

aphthartos is properly incorruptible, unaffected by corruption
and decay. It is applied to God, and to that which is connected with
him.

amarantos expresses the same idea in another way. It means
unfading, the root idea being that it is unaffected by the
withering which is common in the case of flowers.

amarantinos, derived from amarantos, means composed of
amaranths, i.e, of unfading flowers.

G5886

Synonyms for Incorruptible, Unfading. See Definition for aphthartos { [G862]}
See Definition for amarantos { [G263]}
See Definition for amarantinos { [G262]}

aphthartos is properly incorruptible, unaffected by corruption
and decay. It is applied to God, and to that which is connected with
him.

amarantos expresses the same idea in another way. It means
unfading, the root idea being that it is unaffected by the
withering which is common in the case of flowers.

amarantinos, derived from amarantos, means composed of
amaranths, i.e, of unfading flowers.

G265 ἁμάρτημα

ἁμάρτημα
hamartēma
ham-ar'-tay-mah
From G264; a sin (properly concrete)

KJV Usage: sin.


G5879
Synonyms for Sin. See Definition for amartia { [G266]}
See Definition for amartema { [G265]}
See Definition for asebeia { [G763]}
See Definition for parakoe { [G3876]}
See Definition for anomia { [G458]}
See Definition for paranomia { [G3892]}
See Definition for parabasis { [G3847]}
See Definition for paraptoma { [G3900]}
See Definition for agnoema { [G51]}
See Definition for ettema { [G2275]}

amartia meant originally the missing of a mark. When applied
to moral things the idea is similar, it is missing the true end of
life, and so it is used as a general term for sin. It means both
the act of sinning and the result, the sin itself.

amartema means only the sin itself, not the act, in its particular
manifestations as separate deeds of disobedience to a divine law.

asebeia is ungodliness, positive and active irreligion, a
condition of direct opposition to God.

parakoe is strictly failing to hear, or hearing carelessly and
inattentively. The sin is in this failure to hear when God speaks, and
also in the active disobedience which ordinarily follows.

anomia is lawlessness, contempt of law, a condition or action
not simply without law, as the etymology might indicate.

G5879

Synonyms for Sin. See Definition for amartia { [G266]}
See Definition for amartema { [G265]}
See Definition for asebeia { [G763]}
See Definition for parakoe { [G3876]}
See Definition for anomia { [G458]}
See Definition for paranomia { [G3892]}
See Definition for parabasis { [G3847]}
See Definition for paraptoma { [G3900]}
See Definition for agnoema { [G51]}
See Definition for ettema { [G2275]}

amartia meant originally the missing of a mark. When applied
to moral things the idea is similar, it is missing the true end of
life, and so it is used as a general term for sin. It means both
the act of sinning and the result, the sin itself.

amartema means only the sin itself, not the act, in its particular
manifestations as separate deeds of disobedience to a divine law.

asebeia is ungodliness, positive and active irreligion, a
condition of direct opposition to God.

parakoe is strictly failing to hear, or hearing carelessly and
inattentively. The sin is in this failure to hear when God speaks, and
also in the active disobedience which ordinarily follows.

anomia is lawlessness, contempt of law, a condition or action
not simply without law, as the etymology might indicate.

G266 ἁμαρτία

ἁμαρτία
hamartia
ham-ar-tee'-ah
From G264; sin (properly abstract)

KJV Usage: offence, sin (-ful).


G5879
Synonyms for Sin. See Definition for amartia { [G266]}
See Definition for amartema { [G265]}
See Definition for asebeia { [G763]}
See Definition for parakoe { [G3876]}
See Definition for anomia { [G458]}
See Definition for paranomia { [G3892]}
See Definition for parabasis { [G3847]}
See Definition for paraptoma { [G3900]}
See Definition for agnoema { [G51]}
See Definition for ettema { [G2275]}

amartia meant originally the missing of a mark. When applied
to moral things the idea is similar, it is missing the true end of
life, and so it is used as a general term for sin. It means both
the act of sinning and the result, the sin itself.

amartema means only the sin itself, not the act, in its particular
manifestations as separate deeds of disobedience to a divine law.

asebeia is ungodliness, positive and active irreligion, a
condition of direct opposition to God.

parakoe is strictly failing to hear, or hearing carelessly and
inattentively. The sin is in this failure to hear when God speaks, and
also in the active disobedience which ordinarily follows.

anomia is lawlessness, contempt of law, a condition or action
not simply without law, as the etymology might indicate.

G5879

Synonyms for Sin. See Definition for amartia { [G266]}
See Definition for amartema { [G265]}
See Definition for asebeia { [G763]}
See Definition for parakoe { [G3876]}
See Definition for anomia { [G458]}
See Definition for paranomia { [G3892]}
See Definition for parabasis { [G3847]}
See Definition for paraptoma { [G3900]}
See Definition for agnoema { [G51]}
See Definition for ettema { [G2275]}

amartia meant originally the missing of a mark. When applied
to moral things the idea is similar, it is missing the true end of
life, and so it is used as a general term for sin. It means both
the act of sinning and the result, the sin itself.

amartema means only the sin itself, not the act, in its particular
manifestations as separate deeds of disobedience to a divine law.

asebeia is ungodliness, positive and active irreligion, a
condition of direct opposition to God.

parakoe is strictly failing to hear, or hearing carelessly and
inattentively. The sin is in this failure to hear when God speaks, and
also in the active disobedience which ordinarily follows.

anomia is lawlessness, contempt of law, a condition or action
not simply without law, as the etymology might indicate.

G273 ἄμεμπτος

ἄμεμπτος
amemptos
am'-emp-tos
From G1 (as a negative particle) and a derivative of G3201; irreproachable

KJV Usage: blameless, faultless, unblamable.


G274 ἀμέμπτως
ἀμέμπτως
amemptōs
am-emp'-toce
Adverb from G273; faultlessly

KJV Usage: blameless, unblamably.


G5887
Synonyms for Faultless, Unblamed. See Definition for amomos { [G299]}
See Definition for amemptos { [G273]}
See Definition for anenkletos { [G410]}
See Definition for anepileptos { [G423]}

amomos is faultless, without blemish, free from imperfections.
It refers especially to character.

amemptos is strictly unblamed, one with whom no fault is
found. This of course refers particularly to the verdict of others
upon one.

anenkletos designates one against whom there is no accusation,
implying not acquittal of a charge, but that no charge has been made.

anepileptos means irreprehensible, designating one who affords
nothing upon which an adversary might seize, in order to make a charge
against him.

G5887

Synonyms for Faultless, Unblamed. See Definition for amomos { [G299]}
See Definition for amemptos { [G273]}
See Definition for anenkletos { [G410]}
See Definition for anepileptos { [G423]}

amomos is faultless, without blemish, free from imperfections.
It refers especially to character.

amemptos is strictly unblamed, one with whom no fault is
found. This of course refers particularly to the verdict of others
upon one.

anenkletos designates one against whom there is no accusation,
implying not acquittal of a charge, but that no charge has been made.

anepileptos means irreprehensible, designating one who affords
nothing upon which an adversary might seize, in order to make a charge
against him.

G283 ἀμίαντος

ἀμίαντος
amiantos
am-ee'-an-tos
From G1 (as a negative particle) and a derivative of G3392; unsoiled, that is, (figuratively) pure

KJV Usage: undefiled.


G5896
Pure. See Definition for eilikrines { [G1506]}
See Definition for katharos { [G2513]}
See Definition for amiantos { [G283]}

eilikrines denotes chiefly that which is pure as being
sincere, free from foreign admixture.

katharos is that which is pure as being clean, free from soil
or stain. The meaning of both in the N.T. is distinctly ethical.

amiantos is unspotted, describing that which is far removed
from every kind of contamination.

G5896

Pure. See Definition for eilikrines { [G1506]}
See Definition for katharos { [G2513]}
See Definition for amiantos { [G283]}

eilikrines denotes chiefly that which is pure as being
sincere, free from foreign admixture.

katharos is that which is pure as being clean, free from soil
or stain. The meaning of both in the N.T. is distinctly ethical.

amiantos is unspotted, describing that which is far removed
from every kind of contamination.

G293 ἀμφίβληστρον

ἀμφίβληστρον
amphiblēstron
am-fib'-lace-tron
From a compound of the base of G297 and G906; a (fishing) net (as thrown about the fish)

KJV Usage: net.


G5808
Synonyms See Definition for amphiblestron { [G293]}
See Definition for diktyon { [G1350]}
See Definition for sagene { [G4522]}

1350-seems a more general name for nets of all kinds
293-a net for fishing, a casting net generally pear shaped
4522-a net for fishing, a seine or drag net.

G5808

Synonyms See Definition for amphiblestron { [G293]}
See Definition for diktyon { [G1350]}
See Definition for sagene { [G4522]}

1350-seems a more general name for nets of all kinds
293-a net for fishing, a casting net generally pear shaped
4522-a net for fishing, a seine or drag net.

G299 ἄμωμος

ἄμωμος
amōmos
am'-o-mos
From G1 (as a negative particle) and G3470; unblemished (literally or figuratively)

KJV Usage: without blame (blemish, fault, spot), faultless, unblameable.


G5887
Synonyms for Faultless, Unblamed. See Definition for amomos { [G299]}
See Definition for amemptos { [G273]}
See Definition for anenkletos { [G410]}
See Definition for anepileptos { [G423]}

amomos is faultless, without blemish, free from imperfections.
It refers especially to character.

amemptos is strictly unblamed, one with whom no fault is
found. This of course refers particularly to the verdict of others
upon one.

anenkletos designates one against whom there is no accusation,
implying not acquittal of a charge, but that no charge has been made.

anepileptos means irreprehensible, designating one who affords
nothing upon which an adversary might seize, in order to make a charge
against him.

G5887

Synonyms for Faultless, Unblamed. See Definition for amomos { [G299]}
See Definition for amemptos { [G273]}
See Definition for anenkletos { [G410]}
See Definition for anepileptos { [G423]}

amomos is faultless, without blemish, free from imperfections.
It refers especially to character.

amemptos is strictly unblamed, one with whom no fault is
found. This of course refers particularly to the verdict of others
upon one.

anenkletos designates one against whom there is no accusation,
implying not acquittal of a charge, but that no charge has been made.

anepileptos means irreprehensible, designating one who affords
nothing upon which an adversary might seize, in order to make a charge
against him.

G342 ἀνακαίνωσις

ἀνακαίνωσις
anakainōsis
an-ak-ah'ee-no-sis
From G341; renovation

KJV Usage: renewing.


G5888
Synonyms for Regeneration, Renovation. See Definition for palingenesia { [G3824]}
See Definition for anakainosis { [G342]}

palingenesia means new birth. In classical Greek it was used
in a weakened sense to denote a recovery, restoration, revival. In the
N.T. it is used only twice, but in a higher sense. In Tit 3:5 it
means new birth, regeneration, referring to God's act of causing
the sinner to pass from the death of sin into spiritual life in
Christ. It has a wider meaning in Mt 19:28, where it is used of
the change which is ultimately to take place in all the universe, its
regeneration, which is the full working out of the change involved in
the regeneration of the individual.

anakainoosis is renewal or renovation, denoting a
continuous process through which man becomes more fully Christ-like,
in which process he is a worker together with God. Some, as e.g.
Cremer, without sufficient reason, have thought that the early use of
palingenesia as a somewhat technical term, to denote the
Pythagorean doctrine of transmigration, gave to the word a permanent
eschatological coloring, so that in the N.T. it has the meaning
resurrection, especially in Mt 19:28.

G5888

Synonyms for Regeneration, Renovation. See Definition for palingenesia { [G3824]}
See Definition for anakainosis { [G342]}

palingenesia means new birth. In classical Greek it was used
in a weakened sense to denote a recovery, restoration, revival. In the
N.T. it is used only twice, but in a higher sense. In Tit 3:5 it
means new birth, regeneration, referring to God's act of causing
the sinner to pass from the death of sin into spiritual life in
Christ. It has a wider meaning in Mt 19:28, where it is used of
the change which is ultimately to take place in all the universe, its
regeneration, which is the full working out of the change involved in
the regeneration of the individual.

anakainoosis is renewal or renovation, denoting a
continuous process through which man becomes more fully Christ-like,
in which process he is a worker together with God. Some, as e.g.
Cremer, without sufficient reason, have thought that the early use of
palingenesia as a somewhat technical term, to denote the
Pythagorean doctrine of transmigration, gave to the word a permanent
eschatological coloring, so that in the N.T. it has the meaning
resurrection, especially in Mt 19:28.

G364 ἀνάμνησις

ἀνάμνησις
anamnēsis
an-am'-nay-sis
From G363; recollection

KJV Usage: remembrance (again).


G5809
Synonyms See Definition for namnesis { [G364]}
See Definition for ypomnesis { [G5280]}

364 denotes an unassisted recalling, 5280, a remembrance prompted
by another, however in classical Greek the words are easily
interchangeable.

G5809

Synonyms See Definition for namnesis { [G364]}
See Definition for ypomnesis { [G5280]}

364 denotes an unassisted recalling, 5280, a remembrance prompted
by another, however in classical Greek the words are easily
interchangeable.

G372 ἀνάπαυσις

ἀνάπαυσις
anapausis
an-ap'-ow-sis
From G373; intermission; by implication recreation

KJV Usage: rest.


G5810
Synonyms See Definition for anapausis { [G372]}
See Definition for anesis { [G425]}

Both words denote a temporary rest, a respite, i.e. of soldiers.

G5922
Rest. See Definition for anapausis { [G372]}
See Definition for anesis { [G425]}

Both words in a certain sense mean rest, but from different
standpoints. anapausis is rest which comes by cessation from labor,
which may be simply temporary.

anesis means literally the relaxation of strings which have been
drawn tight. Hence, it is used to designate ease, especially that which
comes by relaxation of unfavorable conditions of any kind, such as
affliction.

G5810

Synonyms See Definition for anapausis { [G372]}
See Definition for anesis { [G425]}

Both words denote a temporary rest, a respite, i.e. of soldiers.

G5922

Rest. See Definition for anapausis { [G372]}
See Definition for anesis { [G425]}

Both words in a certain sense mean rest, but from different
standpoints. anapausis is rest which comes by cessation from labor,
which may be simply temporary.

anesis means literally the relaxation of strings which have been
drawn tight. Hence, it is used to designate ease, especially that which
comes by relaxation of unfavorable conditions of any kind, such as
affliction.

G410 ἀνέγκλητος

ἀνέγκλητος
anegklētos
an-eng'-klay-tos
From G1 (as a negative particle) and a derivative of G1458; unaccused, that is, (by implication) irreproachable

KJV Usage: blameless.


G5887
Synonyms for Faultless, Unblamed. See Definition for amomos { [G299]}
See Definition for amemptos { [G273]}
See Definition for anenkletos { [G410]}
See Definition for anepileptos { [G423]}

amomos is faultless, without blemish, free from imperfections.
It refers especially to character.

amemptos is strictly unblamed, one with whom no fault is
found. This of course refers particularly to the verdict of others
upon one.

anenkletos designates one against whom there is no accusation,
implying not acquittal of a charge, but that no charge has been made.

anepileptos means irreprehensible, designating one who affords
nothing upon which an adversary might seize, in order to make a charge
against him.

G5887

Synonyms for Faultless, Unblamed. See Definition for amomos { [G299]}
See Definition for amemptos { [G273]}
See Definition for anenkletos { [G410]}
See Definition for anepileptos { [G423]}

amomos is faultless, without blemish, free from imperfections.
It refers especially to character.

amemptos is strictly unblamed, one with whom no fault is
found. This of course refers particularly to the verdict of others
upon one.

anenkletos designates one against whom there is no accusation,
implying not acquittal of a charge, but that no charge has been made.

anepileptos means irreprehensible, designating one who affords
nothing upon which an adversary might seize, in order to make a charge
against him.

G417 ἄνεμος

ἄνεμος
anemos
an'-em-os
From the base of G109; wind; (plural) by implication (the four) quarters (of the earth)

KJV Usage: wind.


G416 ἀνεμίζω
ἀνεμίζω
anemizō
an-em-id'-zo
From G417; to toss with the wind

KJV Usage: drive with the wind.


G5923
Wind. See Definition for pneuma { [G4151]}
See Definition for pnoe { [G4157]}
See Definition for anemos { [G417]}
See Definition for lailaps { [G2978]}
See Definition for thyella { [G2366]}

pneuma when used in its lower meaning to denote wind means simply
an ordinary wind, a regularly blowing current of air of
considerable force.

pnoe is distinguished from it as being a gentler motion of the air.

anemos, on the other hand, is more forcible than pneuma? it is
the strong, often the tempestuous, wind.

lailaps is the violent fitful wind which accompanies a heavy shower.

thyella is more violent than any of the others, and often implies a
conflict of opposing winds.

G5923

Wind. See Definition for pneuma { [G4151]}
See Definition for pnoe { [G4157]}
See Definition for anemos { [G417]}
See Definition for lailaps { [G2978]}
See Definition for thyella { [G2366]}

pneuma when used in its lower meaning to denote wind means simply
an ordinary wind, a regularly blowing current of air of
considerable force.

pnoe is distinguished from it as being a gentler motion of the air.

anemos, on the other hand, is more forcible than pneuma? it is
the strong, often the tempestuous, wind.

lailaps is the violent fitful wind which accompanies a heavy shower.

thyella is more violent than any of the others, and often implies a
conflict of opposing winds.

G423 ἀνεπίληπτος

ἀνεπίληπτος
anepilēptos
an-ep-eel'-ape-tos
From G1 (as a negative particle) and a derivative of G1949; not arrested, that is, (by implication) inculpable

KJV Usage: blameless, unrebukeable.


G5887
Synonyms for Faultless, Unblamed. See Definition for amomos { [G299]}
See Definition for amemptos { [G273]}
See Definition for anenkletos { [G410]}
See Definition for anepileptos { [G423]}

amomos is faultless, without blemish, free from imperfections.
It refers especially to character.

amemptos is strictly unblamed, one with whom no fault is
found. This of course refers particularly to the verdict of others
upon one.

anenkletos designates one against whom there is no accusation,
implying not acquittal of a charge, but that no charge has been made.

anepileptos means irreprehensible, designating one who affords
nothing upon which an adversary might seize, in order to make a charge
against him.

G5887

Synonyms for Faultless, Unblamed. See Definition for amomos { [G299]}
See Definition for amemptos { [G273]}
See Definition for anenkletos { [G410]}
See Definition for anepileptos { [G423]}

amomos is faultless, without blemish, free from imperfections.
It refers especially to character.

amemptos is strictly unblamed, one with whom no fault is
found. This of course refers particularly to the verdict of others
upon one.

anenkletos designates one against whom there is no accusation,
implying not acquittal of a charge, but that no charge has been made.

anepileptos means irreprehensible, designating one who affords
nothing upon which an adversary might seize, in order to make a charge
against him.

G425 ἄνεσις

ἄνεσις
anesis
an'-es-is
From G447; relaxation or (figuratively) relief

KJV Usage: eased, liberty, rest.


G5810
Synonyms See Definition for anapausis { [G372]}
See Definition for anesis { [G425]}

Both words denote a temporary rest, a respite, i.e. of soldiers.

G5922
Rest. See Definition for anapausis { [G372]}
See Definition for anesis { [G425]}

Both words in a certain sense mean rest, but from different
standpoints. anapausis is rest which comes by cessation from labor,
which may be simply temporary.

anesis means literally the relaxation of strings which have been
drawn tight. Hence, it is used to designate ease, especially that which
comes by relaxation of unfavorable conditions of any kind, such as
affliction.

G5810

Synonyms See Definition for anapausis { [G372]}
See Definition for anesis { [G425]}

Both words denote a temporary rest, a respite, i.e. of soldiers.

G5922

Rest. See Definition for anapausis { [G372]}
See Definition for anesis { [G425]}

Both words in a certain sense mean rest, but from different
standpoints. anapausis is rest which comes by cessation from labor,
which may be simply temporary.

anesis means literally the relaxation of strings which have been
drawn tight. Hence, it is used to designate ease, especially that which
comes by relaxation of unfavorable conditions of any kind, such as
affliction.

G443 ἀνθρωποκτόνος

ἀνθρωποκτόνος
anthrōpoktonos
anth-ro-pok-ton'-os
From G444 and κτείνω kteinē (to kill); a manslayer

KJV Usage: murderer.

Compare G5406.

G5406 φονεύς
φονεύς
phoneus
fon-yooce'
From G5408; a murderer (always of criminal [or at least intentional ] homicide; which G443 does not necessarily imply; while G4607 is a special term for a public bandit)

KJV Usage: murderer.


G5811
Synonyms See Definition for anthropoktonos { [G443]}
See Definition for sikarios { [G4607]}
See Definition for phoneus { [G5406]}

5606 any "murderer", --the type of which { [G4607]} "the assassin" is a
special kind? While 443 has in the NT a special emphasis.

G5889
Synonyms for Murderer. See Definition for phoneus { [G5406]}
See Definition for anthropoktonos { [G443]}
See Definition for sikarios { [G4607]}

Both in derivation and usage, phoneus and anthropoktonos are
distinguished from each other just as the English murderer from
manslayer or homicide.

sikarios, used only in Ac 21:38, is the Latin sicarius,
and means an assassin, usually hired for the work, who furtively
stabbed his enemy with a short sword, the Latin sica. phoneus
is a generic word and may denote a murderer of any kind, sikarios
being one of the specific varieties which it includes.

G5811

Synonyms See Definition for anthropoktonos { [G443]}
See Definition for sikarios { [G4607]}
See Definition for phoneus { [G5406]}

5606 any "murderer", --the type of which { [G4607]} "the assassin" is a
special kind? While 443 has in the NT a special emphasis.

G5889

Synonyms for Murderer. See Definition for phoneus { [G5406]}
See Definition for anthropoktonos { [G443]}
See Definition for sikarios { [G4607]}

Both in derivation and usage, phoneus and anthropoktonos are
distinguished from each other just as the English murderer from
manslayer or homicide.

sikarios, used only in Ac 21:38, is the Latin sicarius,
and means an assassin, usually hired for the work, who furtively
stabbed his enemy with a short sword, the Latin sica. phoneus
is a generic word and may denote a murderer of any kind, sikarios
being one of the specific varieties which it includes.

G458 ἀνομία

ἀνομία
anomia
an-om-ee'-ah
From G459; illegality, that is, violation of law or (generally) wickedness

KJV Usage: iniquity, X transgress (-ion of) the law, unrighteousness.


G5879
Synonyms for Sin. See Definition for amartia { [G266]}
See Definition for amartema { [G265]}
See Definition for asebeia { [G763]}
See Definition for parakoe { [G3876]}
See Definition for anomia { [G458]}
See Definition for paranomia { [G3892]}
See Definition for parabasis { [G3847]}
See Definition for paraptoma { [G3900]}
See Definition for agnoema { [G51]}
See Definition for ettema { [G2275]}

amartia meant originally the missing of a mark. When applied
to moral things the idea is similar, it is missing the true end of
life, and so it is used as a general term for sin. It means both
the act of sinning and the result, the sin itself.

amartema means only the sin itself, not the act, in its particular
manifestations as separate deeds of disobedience to a divine law.

asebeia is ungodliness, positive and active irreligion, a
condition of direct opposition to God.

parakoe is strictly failing to hear, or hearing carelessly and
inattentively. The sin is in this failure to hear when God speaks, and
also in the active disobedience which ordinarily follows.

anomia is lawlessness, contempt of law, a condition or action
not simply without law, as the etymology might indicate.

G5879

Synonyms for Sin. See Definition for amartia { [G266]}
See Definition for amartema { [G265]}
See Definition for asebeia { [G763]}
See Definition for parakoe { [G3876]}
See Definition for anomia { [G458]}
See Definition for paranomia { [G3892]}
See Definition for parabasis { [G3847]}
See Definition for paraptoma { [G3900]}
See Definition for agnoema { [G51]}
See Definition for ettema { [G2275]}

amartia meant originally the missing of a mark. When applied
to moral things the idea is similar, it is missing the true end of
life, and so it is used as a general term for sin. It means both
the act of sinning and the result, the sin itself.

amartema means only the sin itself, not the act, in its particular
manifestations as separate deeds of disobedience to a divine law.

asebeia is ungodliness, positive and active irreligion, a
condition of direct opposition to God.

parakoe is strictly failing to hear, or hearing carelessly and
inattentively. The sin is in this failure to hear when God speaks, and
also in the active disobedience which ordinarily follows.

anomia is lawlessness, contempt of law, a condition or action
not simply without law, as the etymology might indicate.

G499 ἀντίτυπον

ἀντίτυπον
antitupon
an-teet'-oo-pon
Neuter of a compound of G473 and G5179; corresponding (“antitype”), that is, a representative, counterpart

KJV Usage: (like) figure (whereunto).


G5919
Type, Image, See Definition for typos { [G5179]}
See Definition for antitypos { [G499]}

typos has many meanings, among the most common being image,
pattern or model, and type. In the last sense it means a
person or thing prefiguring a future person or thing, e.g., Adam as a
type of Christ, Ro 5:14.

antitypos, as used in 1Pe 3:21, is by Thayer and many others
thought to correspond to typos as its counterpart, in the sense which
the English word antitype suggests. By Cremer it is rather given the
meaning image.

G5919

Type, Image, See Definition for typos { [G5179]}
See Definition for antitypos { [G499]}

typos has many meanings, among the most common being image,
pattern or model, and type. In the last sense it means a
person or thing prefiguring a future person or thing, e.g., Adam as a
type of Christ, Ro 5:14.

antitypos, as used in 1Pe 3:21, is by Thayer and many others
thought to correspond to typos as its counterpart, in the sense which
the English word antitype suggests. By Cremer it is rather given the
meaning image.

G500 ἀντίχριστος

ἀντίχριστος
antichristos
an-tee'-khris-tos
From G473 and G5547; an opponent of the Messiah

KJV Usage: antichrist.


G5890
Synonyms for Anti-Christ, False Christ. See Definition for pseudochristos { [G5580]}
See Definition for antichristos { [G500]}

pseudochristos means a false Christ, a pretended Messiah, who
sets himself up instead of Christ, proclaiming that he is Christ.

Some have given about the same meaning to antichristos. But it is
much more probable that it means one diametrically opposed to Christ,
one who sets himself up against Christ, proclaiming that there is no
Christ.

G5890

Synonyms for Anti-Christ, False Christ. See Definition for pseudochristos { [G5580]}
See Definition for antichristos { [G500]}

pseudochristos means a false Christ, a pretended Messiah, who
sets himself up instead of Christ, proclaiming that he is Christ.

Some have given about the same meaning to antichristos. But it is
much more probable that it means one diametrically opposed to Christ,
one who sets himself up against Christ, proclaiming that there is no
Christ.

G573 ἁπλοῦς

ἁπλοῦς
haplous
hap-looce'
Probably from G1 (as a particle of union) and the base of G4120; properly folded together, that is, single (figuratively clear)

KJV Usage: single.


G572 ἁπλότης
ἁπλότης
haplotēs
hap-lot'-ace
From G573; singleness, that is, (subjectively) sincerity (without dissimulation or self seeking), or (objectively) generosity (copious bestowal)

KJV Usage: bountifulness, liberal (-ity), simplicity, singleness.


G574 ἁπλῶς
ἁπλῶς
haplōs
hap-loce'
Adverb from G573 (in the objective sense of G572); bountifully

KJV Usage: liberally.


G5880
Synonyms for Sincere. See Definition for aplous { [G573]}
See Definition for akeraios { [G185]}
See Definition for akakos { [G172]}
See Definition for adolos { [G97]}

aplous is literally spread out without folds, and hence means
single, simple, without complexity of character and motive. In the
N.T. this idea of simplicity is always favorable? in classical Greek
the word is also occasionally used in an unfavorable sense, denoting
foolish simplicity.

akeraios also means simple, literally free from any
foreign admixture, unadulterated, free fram disturbing elements.

akakos in Heb 7:26 means one in whom exists absence of all
evil, and so by implication the presence of all good. It passes also
through the merely negative meaning of absence of evil, found in the
Septuagint, to the unfavorable meaning of simple, easily deceived,
credulous, which is found in Ro 16:18.

adolos, occurring only in 1Pe 2:2, means sincere,
unmixed, without guile.

G5880

Synonyms for Sincere. See Definition for aplous { [G573]}
See Definition for akeraios { [G185]}
See Definition for akakos { [G172]}
See Definition for adolos { [G97]}

aplous is literally spread out without folds, and hence means
single, simple, without complexity of character and motive. In the
N.T. this idea of simplicity is always favorable? in classical Greek
the word is also occasionally used in an unfavorable sense, denoting
foolish simplicity.

akeraios also means simple, literally free from any
foreign admixture, unadulterated, free fram disturbing elements.

akakos in Heb 7:26 means one in whom exists absence of all
evil, and so by implication the presence of all good. It passes also
through the merely negative meaning of absence of evil, found in the
Septuagint, to the unfavorable meaning of simple, easily deceived,
credulous, which is found in Ro 16:18.

adolos, occurring only in 1Pe 2:2, means sincere,
unmixed, without guile.

G601 ἀποκαλύπτω

ἀποκαλύπτω
apokaluptō
ap-ok-al-oop'-to
From G575 and G2572; to take off the cover, that is, disclose

KJV Usage: reveal.


G602 ἀποκάλυψις
ἀποκάλυψις
apokalupsis
ap-ok-al'-oop-sis
From G601; disclosure

KJV Usage: appearing, coming, lighten, manifestation, be revealed, revelation.


G5812
Synonyms See Definition for apokalypto { [G601]}
See Definition for delos { [G1212]}
See Definition for phaneroo { [G5319]}

Compare: { [G5319]}, { [G601]}

5319 is thought to describe an external manifestation, to the
senses hence open to all, single or isolated? 601 is an
internal disclosure, to the thinking believer, and abiding.
The 601 or "unveiling" precedes and produces the 5319 or
"manifestation"? the former looks toward the object revealed,
the latter toward the persons to whom the revelation is made.
Some question this explanation.

Compare: { [G5319]}, { [G1212]}

1212-evident, what is known and understood
5319-manifest, as opp. to what is concealed and invisible

1212 points rather to inner perception, 5319 to outward appearance.

G5812

Synonyms See Definition for apokalypto { [G601]}
See Definition for delos { [G1212]}
See Definition for phaneroo { [G5319]}

Compare: { [G5319]}, { [G601]}

5319 is thought to describe an external manifestation, to the
senses hence open to all, single or isolated? 601 is an
internal disclosure, to the thinking believer, and abiding.
The 601 or "unveiling" precedes and produces the 5319 or
"manifestation"? the former looks toward the object revealed,
the latter toward the persons to whom the revelation is made.
Some question this explanation.

Compare: { [G5319]}, { [G1212]}

1212-evident, what is known and understood
5319-manifest, as opp. to what is concealed and invisible

1212 points rather to inner perception, 5319 to outward appearance.

G649 ἀποστέλλω

ἀποστέλλω
apostellō
ap-os-tel'-lo
From G575 and G4724; set apart, that is, (by implication) to send out (properly on a mission) literally or figuratively

KJV Usage: put in, send (away, forth, out), set [at liberty].


G651 ἀποστολή
ἀποστολή
apostolē
ap-os-tol-ay'
From G649; commission, that is, (specifically) apostolate

KJV Usage: apostleship.


G652 ἀπόστολος
ἀπόστολος
apostolos
ap-os'-tol-os
From G649; a delegate; specifically an ambassador of the Gospel; officially a commissioner of Christ (“apostle”), (with miraculous powers)

KJV Usage: apostle, messenger, he that is sent.


G1821 ἐξαποστέλλω
ἐξαποστέλλω
exapostellō
ex-ap-os-tel'-lo
From G1537 and G649; to send away forth, that is, (on a mission) to despatch, or (peremptorily) to dismiss

KJV Usage: send (away, forth, out).


G4882 συναποστέλλω
συναποστέλλω
sunapostellō
soon-ap-os-tel'-lo
From G4862 and G649; to despatch (on an errand) in company with

KJV Usage: send you.


G5813
Synonyms See Definition for apostello { [G649]}
See Definition for pempo { [G3992]}

3992-is the general term and may even imply accompaniment (as
when sent from God)
649-includes a reference to equipment and suggests official or
authoritative sending.

G5813

Synonyms See Definition for apostello { [G649]}
See Definition for pempo { [G3992]}

3992-is the general term and may even imply accompaniment (as
when sent from God)
649-includes a reference to equipment and suggests official or
authoritative sending.

G692 ἀργός

ἀργός
argos
ar-gos'
From G1 (as a negative particle) and G2041; inactive, that is, unemployed; (by implication) lazy, useless

KJV Usage: barren, idle, slow.


G691 ἀργέω
ἀργέω
argeō
arg-eh'-o
From G692; to be idle, that is, (figuratively) to delay

KJV Usage: linger.


G5814
Synonyms See Definition for argos { [G692]}
See Definition for bradys { [G1021]}
See Definition for nothros { [G3576]}

692-idle, involving blameworthiness
1021-slow, tardy, having purely a temporal reference and no
necessary bad sense
3576-sluggish, descriptive of constitutional qualities
and suggestive of censure.

G5814

Synonyms See Definition for argos { [G692]}
See Definition for bradys { [G1021]}
See Definition for nothros { [G3576]}

692-idle, involving blameworthiness
1021-slow, tardy, having purely a temporal reference and no
necessary bad sense
3576-sluggish, descriptive of constitutional qualities
and suggestive of censure.

G737 ἄρτι

ἄρτι
arti
ar'-tee
Adverb from a derivative of G142 (compare G740) through the idea of suspension; just now

KJV Usage: this day (hour), hence [-forth], here [-after], hither [-to], (even) now, (this) present.


G534 ἀπάρτι
ἀπάρτι
aparti
ap-ar'-tee
From G575 and G737; from now, that is, henceforth (already)

KJV Usage: from henceforth.


G736 ἀρτέμων
ἀρτέμων
artemōn
ar-tem'-ohn
From a derivative of G737; properly something ready (or else more remotely from G142 (compare G740); something hung up), that is, (specifically) the topsail (rather foresail or jib) of a vessel

KJV Usage: mainsail.


G738 ἀρτιγέννητος
ἀρτιγέννητος
artigennētos
ar-teeg-en'-nay-tos
From G737 and G1084; just born, that is, (figuratively) a young convert

KJV Usage: new born.


G739 ἄρτιος
ἄρτιος
artios
ar'-tee-os
From G737; fresh, that is, (by implication) complete

KJV Usage: perfect.


G5815
Synonyms See Definition for arti { [G737]}
See Definition for ede { [G2235]}
See Definition for nyn { [G3568]}

737-"just, now, even now", marks time closely connected with
the present? Later, strictly present time
2235-"now (already)", with a suggested reference to some other
time or to some expectation, the subjective present
3568-"now", marks a definite point or period of time, the
(objective) immediate present.

G5815

Synonyms See Definition for arti { [G737]}
See Definition for ede { [G2235]}
See Definition for nyn { [G3568]}

737-"just, now, even now", marks time closely connected with
the present? Later, strictly present time
2235-"now (already)", with a suggested reference to some other
time or to some expectation, the subjective present
3568-"now", marks a definite point or period of time, the
(objective) immediate present.

G744 ἀρχαῖος

ἀρχαῖος
archaios
ar-khah'-yos
From G746; original or primeval

KJV Usage: (them of) old (time).


G5816
Synonyms See Definition for archaios { [G744]}
See Definition for palaios { [G3820]}

In 3820 the simple idea of time dominates, while 744 often carries
with it a suggestion of nature or original character.

G5924
Old. See Definition for palaios { [G3820]}
See Definition for archaios { [G744]}

According to their derivation, palaios is that which has been in
existence for a long time, archaios that which has been from the
beginning. In use, at times no distinction can be drawn. Often,
however, archaios does denote distinctively that which has been from
the beginning, and so it reaches back to a point of time beyond
palaios. palaios has often the secondary meaning of that which
is old and so worn out, having suffered more or less from the injuries
and ravages of time, its opposite in this sense being kainos.

G5816

Synonyms See Definition for archaios { [G744]}
See Definition for palaios { [G3820]}

In 3820 the simple idea of time dominates, while 744 often carries
with it a suggestion of nature or original character.

G5924

Old. See Definition for palaios { [G3820]}
See Definition for archaios { [G744]}

According to their derivation, palaios is that which has been in
existence for a long time, archaios that which has been from the
beginning. In use, at times no distinction can be drawn. Often,
however, archaios does denote distinctively that which has been from
the beginning, and so it reaches back to a point of time beyond
palaios. palaios has often the secondary meaning of that which
is old and so worn out, having suffered more or less from the injuries
and ravages of time, its opposite in this sense being kainos.

G754 ἀρχιτελώνης

ἀρχιτελώνης
architelōnēs
ar-khee-tel-o'-nace
From G746 and G5057; a principal tax gatherer

KJV Usage: chief among the publicans.


G5942
Tax-collector. See Definition for telones { [G5057]}
See Definition for architelones { [G754]}

The Roman system of collecting taxes, especially the teloi, in
their provinces, included ordinarily three grades of officials. There
was the highest, called in Latin publicanus, who paid a sum of
money for the taxes of a certain province, and then exacted that and as
much more as he could from the province. This man lived in Rome. Then
there were the submagistri, who had charge each of a certain
portion of territory, and who lived in the provinces. Then there were
the portitores, the actual custom-house officers, who did the real
work of collecting the taxes. The N.T. word telones is used to
describe one of the portitores ? it is the lowest of these three
grades. It does not correspond to the Latin publicanus, and the
word publican used to translate it in A.V. and R.V. is apt to be
misleading? tax-collector would be better.

architelones, only occurring in Lu 19:2, evidently describes a
higher official than telones, and is probably one of the
submagistri, the next higher grade.

G5942

Tax-collector. See Definition for telones { [G5057]}
See Definition for architelones { [G754]}

The Roman system of collecting taxes, especially the teloi, in
their provinces, included ordinarily three grades of officials. There
was the highest, called in Latin publicanus, who paid a sum of
money for the taxes of a certain province, and then exacted that and as
much more as he could from the province. This man lived in Rome. Then
there were the submagistri, who had charge each of a certain
portion of territory, and who lived in the provinces. Then there were
the portitores, the actual custom-house officers, who did the real
work of collecting the taxes. The N.T. word telones is used to
describe one of the portitores ? it is the lowest of these three
grades. It does not correspond to the Latin publicanus, and the
word publican used to translate it in A.V. and R.V. is apt to be
misleading? tax-collector would be better.

architelones, only occurring in Lu 19:2, evidently describes a
higher official than telones, and is probably one of the
submagistri, the next higher grade.

G763 ἀσέβεια

ἀσέβεια
asebeia
as-eb'-i-ah
From G765; impiety, that is, (by implication) wickedness

KJV Usage: ungodly (-liness).


G5879
Synonyms for Sin. See Definition for amartia { [G266]}
See Definition for amartema { [G265]}
See Definition for asebeia { [G763]}
See Definition for parakoe { [G3876]}
See Definition for anomia { [G458]}
See Definition for paranomia { [G3892]}
See Definition for parabasis { [G3847]}
See Definition for paraptoma { [G3900]}
See Definition for agnoema { [G51]}
See Definition for ettema { [G2275]}

amartia meant originally the missing of a mark. When applied
to moral things the idea is similar, it is missing the true end of
life, and so it is used as a general term for sin. It means both
the act of sinning and the result, the sin itself.

amartema means only the sin itself, not the act, in its particular
manifestations as separate deeds of disobedience to a divine law.

asebeia is ungodliness, positive and active irreligion, a
condition of direct opposition to God.

parakoe is strictly failing to hear, or hearing carelessly and
inattentively. The sin is in this failure to hear when God speaks, and
also in the active disobedience which ordinarily follows.

anomia is lawlessness, contempt of law, a condition or action
not simply without law, as the etymology might indicate.

G5879

Synonyms for Sin. See Definition for amartia { [G266]}
See Definition for amartema { [G265]}
See Definition for asebeia { [G763]}
See Definition for parakoe { [G3876]}
See Definition for anomia { [G458]}
See Definition for paranomia { [G3892]}
See Definition for parabasis { [G3847]}
See Definition for paraptoma { [G3900]}
See Definition for agnoema { [G51]}
See Definition for ettema { [G2275]}

amartia meant originally the missing of a mark. When applied
to moral things the idea is similar, it is missing the true end of
life, and so it is used as a general term for sin. It means both
the act of sinning and the result, the sin itself.

amartema means only the sin itself, not the act, in its particular
manifestations as separate deeds of disobedience to a divine law.

asebeia is ungodliness, positive and active irreligion, a
condition of direct opposition to God.

parakoe is strictly failing to hear, or hearing carelessly and
inattentively. The sin is in this failure to hear when God speaks, and
also in the active disobedience which ordinarily follows.

anomia is lawlessness, contempt of law, a condition or action
not simply without law, as the etymology might indicate.

G766 ἀσέλγεια

ἀσέλγεια
aselgeia
as-elg'-i-a
From a compound of G1 (as a negative particle) and a presumed σελγής selgēs (of uncertain derivation, but apparently meaning continent); licentiousness (sometimes including other vices)

KJV Usage: filthy, lasciviousness, wantonness.


G5891
Synonyms for Profligacy. See Definition for asotia { [G810]}
See Definition for aselgeia { [G766]}

The fundamental idea of asotia is "wastefulness and riotous
excess? of aselgeia, lawless insolence and wanton caprice"
(Trench). asotia means reckless and extravagant expenditure,
chiefly for the gratification of one's sensual desires. It denotes a
dissolute, profligate course of life. In aselgeis also there is
included the idea of profligacy, often of lasciviousness, but the
fundamental thought is the acknowledging of no restraints, the
insolent doing of whatever one's caprice may suggest.

G5891

Synonyms for Profligacy. See Definition for asotia { [G810]}
See Definition for aselgeia { [G766]}

The fundamental idea of asotia is "wastefulness and riotous
excess? of aselgeia, lawless insolence and wanton caprice"
(Trench). asotia means reckless and extravagant expenditure,
chiefly for the gratification of one's sensual desires. It denotes a
dissolute, profligate course of life. In aselgeis also there is
included the idea of profligacy, often of lasciviousness, but the
fundamental thought is the acknowledging of no restraints, the
insolent doing of whatever one's caprice may suggest.

G786 ἄσπονδος

ἄσπονδος
aspondos
as'-pon-dos
From G1 (as a negative particle) and a derivative of G4689; literally without libation (which usually accompanied a treaty), that is, (by implication) truceless

KJV Usage: implacable, truce-breaker.


G5892
Synonyms for Covenant-breaker, Implacable. See Definition for asynthetos { [G802]}
See Definition for aspondos { [G786]}

G5892

Synonyms for Covenant-breaker, Implacable. See Definition for asynthetos { [G802]}
See Definition for aspondos { [G786]}

G791 ἀστεῖος

ἀστεῖος
asteios
as-ti'-os
From ἄστυ astu (a city); urbane, that is, (by implication) handsome

KJV Usage: fair.


G5893
Synonyms for Beautiful, Graceful. See Definition for asteios { [G791]}
See Definition for oraios { [G5611]}
See Definition for kalos { [G2570]}

asteios is properly one living in a city, urban. It soon acquires
the meaning urbane, polite, elegant. Then it obtains to a limited
extent the meaning beautiful, although never in the highest degree.

oraios, from ora, hour, period, means properly timely.
From that comes the idea of being beautiful, since nearly everything
is beautiful in its hour of fullest perfection.

kalos is a much higher word. It means beautiful, physically or
morally. It is, however, distinctly the beauty which comes from
harmony, the beauty which arises from a symmetrical adjustment in
right proportion, in other words, from the harmonious completeness of
the object concerned.

G5893

Synonyms for Beautiful, Graceful. See Definition for asteios { [G791]}
See Definition for oraios { [G5611]}
See Definition for kalos { [G2570]}

asteios is properly one living in a city, urban. It soon acquires
the meaning urbane, polite, elegant. Then it obtains to a limited
extent the meaning beautiful, although never in the highest degree.

oraios, from ora, hour, period, means properly timely.
From that comes the idea of being beautiful, since nearly everything
is beautiful in its hour of fullest perfection.

kalos is a much higher word. It means beautiful, physically or
morally. It is, however, distinctly the beauty which comes from
harmony, the beauty which arises from a symmetrical adjustment in
right proportion, in other words, from the harmonious completeness of
the object concerned.

G802 ἀσύνθετος

ἀσύνθετος
asunthetos
as-oon'-thet-os
From G1 (as a negative particle) and a derivative of G4934; properly not agreed, that is, treacherous to compacts

KJV Usage: covenant-breaker


G5892
Synonyms for Covenant-breaker, Implacable. See Definition for asynthetos { [G802]}
See Definition for aspondos { [G786]}

G5892

Synonyms for Covenant-breaker, Implacable. See Definition for asynthetos { [G802]}
See Definition for aspondos { [G786]}

G810 ἀσωτία

ἀσωτία
asōtia
as-o-tee'-ah
From a compound of G1 (as a negative particle) and a presumed derivative of G4982; properly unsavedness, that is, (by implication) profligacy

KJV Usage: excess, riot.


G811 ἀσώτως
ἀσώτως
asōtōs
as-o'-toce
Adverb from the same as G810; dissolutely

KJV Usage: riotous.


G5891
Synonyms for Profligacy. See Definition for asotia { [G810]}
See Definition for aselgeia { [G766]}

The fundamental idea of asotia is "wastefulness and riotous
excess? of aselgeia, lawless insolence and wanton caprice"
(Trench). asotia means reckless and extravagant expenditure,
chiefly for the gratification of one's sensual desires. It denotes a
dissolute, profligate course of life. In aselgeis also there is
included the idea of profligacy, often of lasciviousness, but the
fundamental thought is the acknowledging of no restraints, the
insolent doing of whatever one's caprice may suggest.

G5891

Synonyms for Profligacy. See Definition for asotia { [G810]}
See Definition for aselgeia { [G766]}

The fundamental idea of asotia is "wastefulness and riotous
excess? of aselgeia, lawless insolence and wanton caprice"
(Trench). asotia means reckless and extravagant expenditure,
chiefly for the gratification of one's sensual desires. It denotes a
dissolute, profligate course of life. In aselgeis also there is
included the idea of profligacy, often of lasciviousness, but the
fundamental thought is the acknowledging of no restraints, the
insolent doing of whatever one's caprice may suggest.

G827 αὐγή

αὐγή
augē
owg-ay'
Of uncertain derivation; a ray of light, that is, (by implication) radiance, dawn

KJV Usage: break of day.


G826 αὐγάζω
αὐγάζω
augazō
ow-gad'-zo
From G827; to beam forth (figuratively)

KJV Usage: shine.


G5081 τηλαυγῶς
τηλαυγῶς
tēlaugōs
tay-low-goce
Adverb from a compound of a derivative of G5056 and G827; in a far shining manner, that is, plainly

KJV Usage: clearly.


G5817
Synonyms See Definition for auge { [G827]}
See Definition for phengos { [G5338]}
See Definition for phos { [G5457]}

5457-the general term for light: light of a fire
5338-is a more concrete and emphatic term: the bright sunshine,
the beam of light
827-is a still stronger term, suggesting the fiery nature of
light? Used of shooting, heating rays.

G5817

Synonyms See Definition for auge { [G827]}
See Definition for phengos { [G5338]}
See Definition for phos { [G5457]}

5457-the general term for light: light of a fire
5338-is a more concrete and emphatic term: the bright sunshine,
the beam of light
827-is a still stronger term, suggesting the fiery nature of
light? Used of shooting, heating rays.

G840 αὐστηρός

αὐστηρός
austēros
ow-stay-ros'
From a (presumed) derivative of the same as G109 (meaning blown); rough (properly as a gale), that is, (figuratively) severe

KJV Usage: austere.


G5925
Harsh, Austere. See Definition for austeros { [G840]}
See Definition for skleros { [G4642]}

austeros has not necessarily an unfavorable meaning. It is well
represented by the word austere? it means one who is earnest and
severe, strict in his ways, opposed to all levity. By implication it
may have the unfavorable meaning of harshness or moroseness.

skleros has always an unfavorable meaning. It indicates one who is
uncivil, intractable, rough and harsh. There is in it the implication
of inhumanity.

G5925

Harsh, Austere. See Definition for austeros { [G840]}
See Definition for skleros { [G4642]}

austeros has not necessarily an unfavorable meaning. It is well
represented by the word austere? it means one who is earnest and
severe, strict in his ways, opposed to all levity. By implication it
may have the unfavorable meaning of harshness or moroseness.

skleros has always an unfavorable meaning. It indicates one who is
uncivil, intractable, rough and harsh. There is in it the implication
of inhumanity.

G862 ἄφθαρτος

ἄφθαρτος
aphthartos
af'-thar-tos
From G1 (as a negative particle) and a derivative of G5351; undecaying (in essence or continuance)

KJV Usage: not (in-, un-) corruptible, immortal.


G861 ἀφθαρσία
ἀφθαρσία
aphtharsia
af-thar-see'-ah
From G862; incorruptibility; generally unending existence; (figuratively) genuineness

KJV Usage: immortality, incorruption, sincerity.


G5886
Synonyms for Incorruptible, Unfading. See Definition for aphthartos { [G862]}
See Definition for amarantos { [G263]}
See Definition for amarantinos { [G262]}

aphthartos is properly incorruptible, unaffected by corruption
and decay. It is applied to God, and to that which is connected with
him.

amarantos expresses the same idea in another way. It means
unfading, the root idea being that it is unaffected by the
withering which is common in the case of flowers.

amarantinos, derived from amarantos, means composed of
amaranths, i.e, of unfading flowers.

G5886

Synonyms for Incorruptible, Unfading. See Definition for aphthartos { [G862]}
See Definition for amarantos { [G263]}
See Definition for amarantinos { [G262]}

aphthartos is properly incorruptible, unaffected by corruption
and decay. It is applied to God, and to that which is connected with
him.

amarantos expresses the same idea in another way. It means
unfading, the root idea being that it is unaffected by the
withering which is common in the case of flowers.

amarantinos, derived from amarantos, means composed of
amaranths, i.e, of unfading flowers.

G887 ἀχλύς

ἀχλύς
achlus
akh-looce'
Of uncertain derivation; dimness of sight, that is, (probably) a cataract

KJV Usage: mist.


G5926
Darkness. See Definition for skotos { [G4655]}
See Definition for gnophos { [G1105]}
See Definition for zophos { [G2217]}
See Definition for achlys { [G887]}

skotos is a general word, meaning darkness in any sense.

gnophos usually refers to darkness that accompanies a storm.

zophos meant originally the gloom of twilight. It was then
applied in classical Greek to the darkness of the underworld, the gloom
of a sunless region. The latter meaning seems to be practically the one
which the word has in the N.T.

achlys is specifically a misty darkness.

G5926

Darkness. See Definition for skotos { [G4655]}
See Definition for gnophos { [G1105]}
See Definition for zophos { [G2217]}
See Definition for achlys { [G887]}

skotos is a general word, meaning darkness in any sense.

gnophos usually refers to darkness that accompanies a storm.

zophos meant originally the gloom of twilight. It was then
applied in classical Greek to the darkness of the underworld, the gloom
of a sunless region. The latter meaning seems to be practically the one
which the word has in the N.T.

achlys is specifically a misty darkness.

G898 βαθμός

βαθμός
bathmos
bath-mos'
From the same as G899; a step, that is, (figuratively) grade (of dignity)

KJV Usage: degree.


G304 ἀναβαθμός
ἀναβαθμός
anabathmos
an-ab-ath-mos'
From G305 (compare G898); a stairway

KJV Usage: stairs.


G5818
Synonyms See Definition for bathmos { [G898]}
See Definition for erchomai { [G2064]}
See Definition for poreuomai { [G4198]}
See Definition for choreo { [G5562]}

2064-denotes motion or progress generally, and of any sort,
hence to "come" and arrive at, as well as "to go"
898-primarily signifies "to walk", "take steps", picturing the
mode of motion? to "go away"
4198-expresses motion in general, often confined within certain
limits, or giving prominence to the bearing? hence the
regular word for the march of an army.
5562-always emphasises the idea of separation, change of place,
and does not, like e.g. 4198, note the external and
perceptible motion.

G5818

Synonyms See Definition for bathmos { [G898]}
See Definition for erchomai { [G2064]}
See Definition for poreuomai { [G4198]}
See Definition for choreo { [G5562]}

2064-denotes motion or progress generally, and of any sort,
hence to "come" and arrive at, as well as "to go"
898-primarily signifies "to walk", "take steps", picturing the
mode of motion? to "go away"
4198-expresses motion in general, often confined within certain
limits, or giving prominence to the bearing? hence the
regular word for the march of an army.
5562-always emphasises the idea of separation, change of place,
and does not, like e.g. 4198, note the external and
perceptible motion.

G922 βάρος

βάρος
baros
bar'-os
Probably from the same as G939 (through the notion of going down; compare G899); weight; in the New Testament only, figuratively a load, abundance, authority

KJV Usage: burden (-some), weight.


G4 ἀβαρής
ἀβαρής
abarēs
ab-ar-ace'
From G1 (as a negative particle) and G922; weightless, that is (figuratively) not burdensome

KJV Usage: from being burdensome.


G926 βαρύς
βαρύς
barus
bar-ooce'
From the same as G922; weighty, that is, (figuratively) burdensome, grave

KJV Usage: grievous, heavy, weightier.


G5819
Synonyms See Definition for baros { [G922]}
See Definition for onkos { [G3591]}
See Definition for phortion { [G5413]}

922 refers to weight, 3591 to bulk, and either may be oppressive?
922 is a load in so far as it is heavy, 5413 a burden in so far as
it is borne? Hence 5413 may be either heavy or light.

G5819

Synonyms See Definition for baros { [G922]}
See Definition for onkos { [G3591]}
See Definition for phortion { [G5413]}

922 refers to weight, 3591 to bulk, and either may be oppressive?
922 is a load in so far as it is heavy, 5413 a burden in so far as
it is borne? Hence 5413 may be either heavy or light.

G970 βία

βία
bia
bee'-ah
Probably akin to G979 (through the idea of vital activity); force

KJV Usage: violence.


G971 βιάζω
βιάζω
biazō
bee-ad'-zo
From G970; to force, that is, (reflexively) to crowd oneself (into), or (passively) to be seized

KJV Usage: press, suffer violence.


G972 βίαιος
βίαιος
biaios
bee'-ah-yos
From G970; violent

KJV Usage: mighty.


G5820
Synonyms See Definition for bia { [G970]}
See Definition for dynamis { [G1411]}
See Definition for energeia { [G1753]}
See Definition for exousia { [G1849]}
See Definition for ischys { [G2479]}
See Definition for kratos { [G2904]}

970-force, effective, often oppressive power exhibiting itself
in single deeds of violence
1411-power, natural ability, general and inherent
1753-working, power in exercise, operative power
1849-primarily liberty of action? Then authority--either as
delegated power, or as unrestrained, arbitrary power
2479-strength, power, (especially physical) as an endowment
2904-might, relative and manifested power--in the NT chiefly
of God.

G5820

Synonyms See Definition for bia { [G970]}
See Definition for dynamis { [G1411]}
See Definition for energeia { [G1753]}
See Definition for exousia { [G1849]}
See Definition for ischys { [G2479]}
See Definition for kratos { [G2904]}

970-force, effective, often oppressive power exhibiting itself
in single deeds of violence
1411-power, natural ability, general and inherent
1753-working, power in exercise, operative power
1849-primarily liberty of action? Then authority--either as
delegated power, or as unrestrained, arbitrary power
2479-strength, power, (especially physical) as an endowment
2904-might, relative and manifested power--in the NT chiefly
of God.

G979 βίος

βίος
bios
bee'-os
A primary word; life, that is, (literally) the present state of existence; by implication the means of livelihood

KJV Usage: good, life, living.


G970 βία
βία
bia
bee'-ah
Probably akin to G979 (through the idea of vital activity); force

KJV Usage: violence.


G980 βιόω
βιόω
bioō
bee-o'-o
From G979; to spend existence

KJV Usage: live.


G3969 Πατρόβας
Πατρόβας
Patrobas
pat-rob'-as
Perhaps a contraction for “patrobios” (a compound of G3962 and G979); father's life; Patrobas, a Christian

KJV Usage: Patrobas.


G5053 τελευτάω
τελευτάω
teleutaō
tel-yoo-tah'-o
From a presumed derivative of G5055; to finish life (by implication of G979), that is, expire (demise)

KJV Usage: be dead, decease, die.


G5821
Synonyms See Definition for bios { [G979]}
See Definition for zoe { [G2222]}

2222-existence, having death as its antithesis
979-the period, means, manner, of existence. Hence the former is
more naturally used of animal, the later of men? zoology,
biography. NT usage exalts 2222 and tends to debase 979.

G5821

Synonyms See Definition for bios { [G979]}
See Definition for zoe { [G2222]}

2222-existence, having death as its antithesis
979-the period, means, manner, of existence. Hence the former is
more naturally used of animal, the later of men? zoology,
biography. NT usage exalts 2222 and tends to debase 979.

G991 βλέπω

βλέπω
blepō
blep'-o
A primary verb; to look at (literally or figuratively)

KJV Usage: behold, beware, lie, look (on, to), perceive, regard, see, sight, take heed.

Compare G3700.

G308 ἀναβλέπω
ἀναβλέπω
anablepō
an-ab-lep'-o
From G303 and G991; to look up; by implication to recover sight

KJV Usage: look (up), see, receive sight.


G578 ἀποβλέπω
ἀποβλέπω
apoblepō
ap-ob-lep'-o
From G575 and G991; to look away from everything else, that is, (figuratively) intently regard

KJV Usage: have respect.


G990 βλέμμα
βλέμμα
blemma
blem'-mah
From G991; vision (properly concrete; by implication abstract)

KJV Usage: seeing.


G1227 διαβλέπω
διαβλέπω
diablepō
dee-ab-lep'-o
From G1223 and G991; to look through, that is, recover full vision

KJV Usage: see clearly.


G1689 ἐμβλέπω
ἐμβλέπω
emblepō
em-blep'-o
From G1722 and G991; to look on, that is, (relatively) to observe fixedly, or (absolutely) to discern clearly

KJV Usage: behold, gaze up, look upon, (could) see.


G1914 ἐπιβλέπω
ἐπιβλέπω
epiblepō
ep-ee-blep'-o
From G1909 and G991; to gaze at (with favor, pity or partiality)

KJV Usage: look upon, regard, have respect to.


G3700 ὀπτάνομαι, ὄπτομαι
ὀπτάνομαι, ὄπτομαι
optanomai optomai
op-tan'-om-ahee, op'-tom-ahee
The first a (middle voice) prolonged form of the second (primary) which is used for it in certain tenses; and both as alternates of G3708; to gaze (that is, with wide open eyes, as at something remarkable; and thus differing from G991, which denotes simply voluntary observation; and from G1492, which expresses merely mechanical, passive or casual vision; while G2300, and still more emphatically its intensive G2334, signifies an earnest but more continued inspection; and G4648 a watching from a distance)

KJV Usage: appear, look, see, shew self.


G4017 περιβλέπω
περιβλέπω
periblepō
per-ee-blep'-o
From G4012 and G991; to look all around

KJV Usage: look (round) about (on).


G4265 προβλέπω
προβλέπω
problepō
prob-lep'-o
From G4253 and G991; to look out beforehand, that is, furnish in advance

KJV Usage: provide.


G5822
Synonyms See Definition for blepo { [G991]}
See Definition for orao { [G3708]}
See Definition for skopeo { [G4648]}

Compare: { [G991]}, { [G3708]}

3708 gives prominence to the discerning mind, 991 to the
particular mood or point. When the physical side recedes,
3708 denotes perception in general (as resulting principally
from vision), the prominence being in the mental element.
991 on the other hand, when the physical side recedes, gets
a purely outward sense.

Compare: { [G991]}, { [G4648]}

4648 is more pointed than 991, often meaning "to scrutinize,
observe". When the physical sense recedes, "to fix one's
(mind's) eye on, direct one's attention to" a thing in order
to get it, or owing to interest in it, or a duty towards it.
Hence often the same as "to aim at, care for etc."

G5822

Synonyms See Definition for blepo { [G991]}
See Definition for orao { [G3708]}
See Definition for skopeo { [G4648]}

Compare: { [G991]}, { [G3708]}

3708 gives prominence to the discerning mind, 991 to the
particular mood or point. When the physical side recedes,
3708 denotes perception in general (as resulting principally
from vision), the prominence being in the mental element.
991 on the other hand, when the physical side recedes, gets
a purely outward sense.

Compare: { [G991]}, { [G4648]}

4648 is more pointed than 991, often meaning "to scrutinize,
observe". When the physical sense recedes, "to fix one's
(mind's) eye on, direct one's attention to" a thing in order
to get it, or owing to interest in it, or a duty towards it.
Hence often the same as "to aim at, care for etc."

G994 βοάω

βοάω
boaō
bo-ah'-o
Apparently a prolonged form of a primary verb; to halloo, that is, shout (for help or in a tumultuous way)

KJV Usage: cry.


G310 ἀναβοάω
ἀναβοάω
anaboaō
an-ab-o-ah'-o
From G303 and G994; to halloo

KJV Usage: cry (aloud, out).


G995 βοή
βοή
boē
bo-ay'
From G994; a halloo, that is, call (for aid, etc.)

KJV Usage: cry.


G1916 ἐπιβοάω
ἐπιβοάω
epiboaō
ep-ee-bo-ah'-o
From G1909 and G994; to exclaim against

KJV Usage: cry.


G5823
Synonyms See Definition for boao { [G994]}
See Definition for kaleo { [G2564]}
See Definition for krazo { [G2896]}
See Definition for kraugazo { [G2905]}

994-to cry out as a manifestation of feeling, esp. a cry for help
2564-to cry out for a purpose
2896-to cry out harshly, often of inarticulate and brutish sound
2905-intensive of 2896 denotes to cry coarsely, in contempt, etc.

2564 suggests intelligence? 994 sensibilities? 2896 instincts.

G5823

Synonyms See Definition for boao { [G994]}
See Definition for kaleo { [G2564]}
See Definition for krazo { [G2896]}
See Definition for kraugazo { [G2905]}

994-to cry out as a manifestation of feeling, esp. a cry for help
2564-to cry out for a purpose
2896-to cry out harshly, often of inarticulate and brutish sound
2905-intensive of 2896 denotes to cry coarsely, in contempt, etc.

2564 suggests intelligence? 994 sensibilities? 2896 instincts.

G1006 βόσκω

βόσκω
boskō
bos'-ko
A prolonged form of a primary verb (compare G977 and G1016); to pasture; by extension to fodder; reflexively to graze

KJV Usage: feed, keep.


G977 βιβρώσκω
βιβρώσκω
bibrōskō
bib-ro'-sko
A reduplicated and prolonged form of an obsolete primary verb (perhaps causative of G1006); to eat

KJV Usage: eat.


G1008 βοτάνη
βοτάνη
botanē
bot-an'-ay
From G1006; herbage (as if for grazing)

KJV Usage: herb.


G1016 βοῦς
βοῦς
bous
booce
Probably from the base of G1006; an ox (as grazing), that is, an animal of that species (“beef”)

KJV Usage: ox.


G5824
Synonyms See Definition for bosko { [G1006]}
See Definition for poimaino { [G4165]}

4165 is the wider, 1006 is the narrower term? the former
include oversight, the latter denotes nourishment? 4165 may
be rendered "tend", 1006 specifically "feed".

G5824

Synonyms See Definition for bosko { [G1006]}
See Definition for poimaino { [G4165]}

4165 is the wider, 1006 is the narrower term? the former
include oversight, the latter denotes nourishment? 4165 may
be rendered "tend", 1006 specifically "feed".

G1014 βούλομαι

βούλομαι
boulomai
boo'-lom-ahee
Middle voice of a primary verb; to “will” , that is, (reflexively) be willing

KJV Usage: be disposed, minded, intend, list (be, of own) will (-ing).

Compare G2309.

G1012 βουλή
βουλή
boulē
boo-lay'
From G1014; volition, that is, (objectively) advice, or (by implication) purpose

KJV Usage: + advise, counsel, will.


G1013 βούλημα
βούλημα
boulēma
boo'-lay-mah
From G1014; a resolve

KJV Usage: purpose, will.


G1917 ἐπιβουλή
ἐπιβουλή
epiboulē
ep-ee-boo-lay'
From a presumed compound of G1909 and G1014; a plan against someone, that is, a plot

KJV Usage: laying (lying) in wait.


G2103 Εὔβουλος
Εὔβουλος
Euboulos
yoo'-boo-los
From G2095 and G1014; good willer; Eubulus, a Christian

KJV Usage: Eubulus.


G2309 θέλω, ἐθέλω
θέλω, ἐθέλω
thelō ethelō
thel'-o, eth-el'-o
Either the first or the second form may be used. In certain tenses θελέω theleō thel-eh'-o (and ἐθέλέω etheleō eth-el-eh'-o ) are used, which are otherwise obsolete; apparently strengthened from the alternate form of G138; to determine (as an active voice option from subjective impulse; whereas G1014 properly denotes rather a passive voice acquiescence in objective considerations), that is, choose or prefer (literally or figuratively); by implication to wish, that is, be inclined to (sometimes adverbially gladly); impersonally for the future tense, to be about to; by Hebraism to delight in

KJV Usage: desire, be disposed (forward), intend, list, love, mean, please, have rather, (be) will (have, -ling, -ling [ly]).


G5368 φιλέω
φιλέω
phileō
fil-eh'-o
From G5384; to be a friend to (fond of [an individual or an object]), that is, have affection for (denoting personal attachment, as a matter of sentiment or feeling; while G25 is wider, embracing especially the judgment and the deliberate assent of the will as a matter of principle, duty and propriety: the two thus stand related very much as G2309 and G1014, or as G2372 and G3563 respectively; the former being chiefly of the heart and the latter of the head); specifically to kiss (as a mark of tenderness)

KJV Usage: kiss, love.


G5915
To will, to Wish. See Definition for boulomai { [G1014]}
See Definition for thelo { [G2309]}

In many cases these two words are used without appreciable distinction,
meaning conscious willing, purpose. But frequently it is evident
that a difference is intended, although there is much difference of
opinion as to the exact distinction. Thayer says that boulomai
``seems to designate the will which follows deliberation, ''thelo,
``the will which proceeds from inclination.''Grimm, on the other hand,
says that thelo gives prominence to the emotive element,
boulomai to the rational and volitive? thelo signifies the
choice, while boulomai marks the choice as deliberate and
intelligent. The view of Cremer on the whole seems preferable to any
other. According to this view, boulomai has the wider range of
meaning, but thelo is the stronger word? thelo denotes the active
resolution, the will urging on to action, see Ro 7:15, while
boulomai is rather to have in thought, to intend, to be determined.
boulomai sometimes means no more than to have an inclination, see
Ac 23:15. Instructive examples of the use of the two words in
close proximity are found in Mr 15:9,15, and especially
Mt 1:19.

G5915

To will, to Wish. See Definition for boulomai { [G1014]}
See Definition for thelo { [G2309]}

In many cases these two words are used without appreciable distinction,
meaning conscious willing, purpose. But frequently it is evident
that a difference is intended, although there is much difference of
opinion as to the exact distinction. Thayer says that boulomai
``seems to designate the will which follows deliberation, ''thelo,
``the will which proceeds from inclination.''Grimm, on the other hand,
says that thelo gives prominence to the emotive element,
boulomai to the rational and volitive? thelo signifies the
choice, while boulomai marks the choice as deliberate and
intelligent. The view of Cremer on the whole seems preferable to any
other. According to this view, boulomai has the wider range of
meaning, but thelo is the stronger word? thelo denotes the active
resolution, the will urging on to action, see Ro 7:15, while
boulomai is rather to have in thought, to intend, to be determined.
boulomai sometimes means no more than to have an inclination, see
Ac 23:15. Instructive examples of the use of the two words in
close proximity are found in Mr 15:9,15, and especially
Mt 1:19.

G1021 βραδύς

βραδύς
bradus
brad-ooce'
Of uncertain affinity; slow; figuratively dull

KJV Usage: slow.


G1019 βραδύνω
βραδύνω
bradunō
brad-oo'-no
From G1021; to delay

KJV Usage: be slack, tarry.


G1020 βραδυπλοέω
βραδυπλοέω
braduploeō
brad-oo-plo-eh'-o
From G1021 and a prolonged form of G4126; to sail slowly

KJV Usage: sail slowly.


G1022 βραδύτης
βραδύτης
bradutēs
brad-oo'-tace
From G1021; tardiness

KJV Usage: slackness.


G5814
Synonyms See Definition for argos { [G692]}
See Definition for bradys { [G1021]}
See Definition for nothros { [G3576]}

692-idle, involving blameworthiness
1021-slow, tardy, having purely a temporal reference and no
necessary bad sense
3576-sluggish, descriptive of constitutional qualities
and suggestive of censure.

G5814

Synonyms See Definition for argos { [G692]}
See Definition for bradys { [G1021]}
See Definition for nothros { [G3576]}

692-idle, involving blameworthiness
1021-slow, tardy, having purely a temporal reference and no
necessary bad sense
3576-sluggish, descriptive of constitutional qualities
and suggestive of censure.

G1097 γινώσκω

γινώσκω
ginōskō
ghin-oce'-ko
A prolonged form of a primary verb; to “know” (absolutely), in a great variety of applications and with many implications (as shown at left, with others not thus clearly expressed)

KJV Usage: allow, be aware (of), feel, (have) known (-ledge), perceive, be resolved, can speak, be sure, understand.


G314 ἀναγινώσκω
ἀναγινώσκω
anaginōskō
an-ag-in-oce'-ko
From G303 and G1097; to know again, that is, (by extension) to read

KJV Usage: read.


G1106 γνώμη
γνώμη
gnōmē
gno'-may
From G1097; cognition, that is, (subjectively) opinion, or (objectively) resolve (counsel, consent, etc.)

KJV Usage: advice, + agree, judgment, mind, purpose, will.


G1107 γνωρίζω
γνωρίζω
gnōrizō
gno-rid'-zo
From a derivative of G1097; to make known; subjectively to know

KJV Usage: certify, declare, make known, give to understand, do to wit, wot.


G1108 γνῶσις
γνῶσις
gnōsis
gno'-sis
From G1097; knowing (the act), that is, (by implication) knowledge

KJV Usage: knowledge, science.


G1109 γνώστης
γνώστης
gnōstēs
gnoce'-tace
From G1097; a knower

KJV Usage: expert.


G1110 γνωστός
γνωστός
gnōstos
gnoce-tos'
From G1097; well known

KJV Usage: acquaintance, (which may be) known, notable.


G1231 διαγινώσκω
διαγινώσκω
diaginōskō
dee-ag-in-o'-sko
From G1223 and G1097; to know thoroughly, that is, ascertain exactly

KJV Usage: (would) enquire, know the uttermost.


G1921 ἐπιγινώσκω
ἐπιγινώσκω
epiginōskō
ep-ig-in-oce'-ko
From G1909 and G1097; to know upon some mark, that is, recognise; by implication to become fully acquainted with, to acknowledge

KJV Usage: (ac-, have, take) know (-ledge, well), perceive.


G2589 καρδιογνώστης
καρδιογνώστης
kardiognōstēs
kar-dee-og-noce'-tace
From G2588 and G1097; a heart knower

KJV Usage: which knowest the hearts.


G2607 καταγινώσκω
καταγινώσκω
kataginōskō
kat-ag-in-o'-sko
From G2596 and G1097; to note against, that is, find fault with

KJV Usage: blame, condemn.


G3563 νοῦς
νοῦς
nous
nooce
Probably from the base of G1097; the intellect, that is, mind (divine or human; in thought, feeling, or will); by implication meaning

KJV Usage: mind, understanding.

Compare G5590.

G3686 ὄνομα
ὄνομα
onoma
on'-om-ah
From a presumed derivative of the base of G1097 (compare G3685); a “name” (literally or figuratively), (authority, character)

KJV Usage: called, (+ sur-) name (-d).


G4267 προγινώσκω
προγινώσκω
proginōskō
prog-in-oce'-ko
From G4253 and G1097; to know beforehand, that is, foresee

KJV Usage: foreknow (ordain), know (before).


G4774 συγγνώμη
συγγνώμη
suggnōmē
soong-gno'-may
From a compound of G4862 and G1097; fellow knowledge, that is, concession

KJV Usage: permission.


G5825
Synonyms See Definition for ginosko { [G1097]}
See Definition for eido { [G1492]}
See Definition for epistamai { [G1987]}
See Definition for syniemi { [G4920]}

1097-a knowledge grounded on personal experience
1492-to see with the mind's eye, signifies a clear and purely
mental perception
1987-a knowledge obtained by proximity to the thing known,
cf. our understanding
4920-implies a native insight, knowledge gained through the
five senses.

G5825

Synonyms See Definition for ginosko { [G1097]}
See Definition for eido { [G1492]}
See Definition for epistamai { [G1987]}
See Definition for syniemi { [G4920]}

1097-a knowledge grounded on personal experience
1492-to see with the mind's eye, signifies a clear and purely
mental perception
1987-a knowledge obtained by proximity to the thing known,
cf. our understanding
4920-implies a native insight, knowledge gained through the
five senses.

G1105 γνόφος

γνόφος
gnophos
gnof'-os
Akin to G3509; gloom (as of a storm)

KJV Usage: blackness.


G5926
Darkness. See Definition for skotos { [G4655]}
See Definition for gnophos { [G1105]}
See Definition for zophos { [G2217]}
See Definition for achlys { [G887]}

skotos is a general word, meaning darkness in any sense.

gnophos usually refers to darkness that accompanies a storm.

zophos meant originally the gloom of twilight. It was then
applied in classical Greek to the darkness of the underworld, the gloom
of a sunless region. The latter meaning seems to be practically the one
which the word has in the N.T.

achlys is specifically a misty darkness.

G5926

Darkness. See Definition for skotos { [G4655]}
See Definition for gnophos { [G1105]}
See Definition for zophos { [G2217]}
See Definition for achlys { [G887]}

skotos is a general word, meaning darkness in any sense.

gnophos usually refers to darkness that accompanies a storm.

zophos meant originally the gloom of twilight. It was then
applied in classical Greek to the darkness of the underworld, the gloom
of a sunless region. The latter meaning seems to be practically the one
which the word has in the N.T.

achlys is specifically a misty darkness.

G1108 γνῶσις

γνῶσις
gnōsis
gno'-sis
From G1097; knowing (the act), that is, (by implication) knowledge

KJV Usage: knowledge, science.


G56 ἀγνωσία
ἀγνωσία
agnōsia
ag-no-see'-ah
From G1 (as negative particle) and G1108; ignorance (properly the state)

KJV Usage: ignorance, not the knowledge.


G5826
Synonyms See Definition for gnosis { [G1108]}
See Definition for sophia { [G4678]}
See Definition for synesis { [G4907]}
See Definition for phronesis { [G5428]}

Compare: { [G1108]} { [G4678]}

1108 denotes knowledge by itself, 4678 denotes wisdom as
exhibited in action, 1108 applies chiefly to the
apprehension of truths, 4678 adds the power of reasoning
about them and tracing their relationships.

Compare: { [G4678]}, { [G4907]}, { [G5428]}

4678-denotes a "mental excellence of the highest sense", to
details
4907-critical, apprehending the bearing of things
5428-practical, suggesting lines of action.

G5894
Wisdom, Knowledge. See Definition for sophia { [G4678]}
See Definition for phronesis { [G5428]}
See Definition for gnosis { [G1108]}
See Definition for epignosis { [G1922]}

sophia is certainly the highest word of all these. It is properly
wisdom. It denotes mental excellence in the highest and fullest
sense, expressing an attitude as well as an act of the mind.
It comprehends knowledge and implies goodness, including the striving
after the highest ends, as well as the using of the best means for
their attainment. It is never ascribed to any one but God and good
men, except in a plainly ironical sense.

phronesis is a middle term, sometimes having a meaning nearly as
high as sophia, sometimes much lower. It means prudence,
intelligence, a skillful adaptation of the means to the end
desired, the end, however, not being necessarily a good one.

gnosis is knowledge, cognition, the understanding of facts or
truths, or else insight, discernment.

epignosis has an intensive meaning as compared with gnosis, it
is a fuller, clearer, more thorough knowledge. The verb epiginosko
has the same intensive force as compared with ginosko.

G5826

Synonyms See Definition for gnosis { [G1108]}
See Definition for sophia { [G4678]}
See Definition for synesis { [G4907]}
See Definition for phronesis { [G5428]}

Compare: { [G1108]} { [G4678]}

1108 denotes knowledge by itself, 4678 denotes wisdom as
exhibited in action, 1108 applies chiefly to the
apprehension of truths, 4678 adds the power of reasoning
about them and tracing their relationships.

Compare: { [G4678]}, { [G4907]}, { [G5428]}

4678-denotes a "mental excellence of the highest sense", to
details
4907-critical, apprehending the bearing of things
5428-practical, suggesting lines of action.

G5894

Wisdom, Knowledge. See Definition for sophia { [G4678]}
See Definition for phronesis { [G5428]}
See Definition for gnosis { [G1108]}
See Definition for epignosis { [G1922]}

sophia is certainly the highest word of all these. It is properly
wisdom. It denotes mental excellence in the highest and fullest
sense, expressing an attitude as well as an act of the mind.
It comprehends knowledge and implies goodness, including the striving
after the highest ends, as well as the using of the best means for
their attainment. It is never ascribed to any one but God and good
men, except in a plainly ironical sense.

phronesis is a middle term, sometimes having a meaning nearly as
high as sophia, sometimes much lower. It means prudence,
intelligence, a skillful adaptation of the means to the end
desired, the end, however, not being necessarily a good one.

gnosis is knowledge, cognition, the understanding of facts or
truths, or else insight, discernment.

epignosis has an intensive meaning as compared with gnosis, it
is a fuller, clearer, more thorough knowledge. The verb epiginosko
has the same intensive force as compared with ginosko.

G1145 δακρύω

δακρύω
dakruō
dak-roo'-o
From G1144; to shed tears

KJV Usage: weep.

Compare G2799.

G2799 κλαίω
κλαίω
klaiō
klah'-yo
Of uncertain affinity; to sob, that is, wail aloud (whereas G1145 is rather to cry silently)

KJV Usage: bewail. weep.


G5804
Synonyms See Definition for alalazo { [G214]}
See Definition for dakryo { [G1145]}
See Definition for threneo { [G2354]}
See Definition for klaio { [G2799]}
See Definition for odyrmob { [G3602]}
See Definition for stenazo { [G4727]}.

G5804

Synonyms See Definition for alalazo { [G214]}
See Definition for dakryo { [G1145]}
See Definition for threneo { [G2354]}
See Definition for klaio { [G2799]}
See Definition for odyrmob { [G3602]}
See Definition for stenazo { [G4727]}.

G1155 δανείζω

δανείζω
daneizō
dan-ide'-zo
From G1156; to loan on interest; reflexively to borrow

KJV Usage: borrow, lend.


G1157 δανειστής
δανειστής
daneistēs
dan-ice-tace'
From G1155; a lender

KJV Usage: creditor.


G5827
Synonyms See Definition for daneizo { [G1155]}
See Definition for chrao { [G5531]}

1155-to lend on interest, as a business transaction
5531-to lend, grant the use of, as a friendly act.

G5827

Synonyms See Definition for daneizo { [G1155]}
See Definition for chrao { [G5531]}

1155-to lend on interest, as a business transaction
5531-to lend, grant the use of, as a friendly act.

G1162 δέησις

δέησις
deēsis
deh'-ay-sis
From G1189; a petition

KJV Usage: prayer, request, supplication.


G5828
Synonyms See Definition for deesis { [G1162]}
See Definition for enteuxis { [G1783]}
See Definition for proseuche { [G4335]}

1162 is petitionary, 4335 is a word of sacred character, being
limited to prayer to God, whereas 1162 may also be used of a

G5883
Synonyms for Prayer. See Definition for euche { [G2171]}
See Definition for proseuche { [G4335]}
See Definition for deesis { [G1162]}
See Definition for enteuxis { [G1783]}
See Definition for eucharistia { [G2169]}
See Definition for aitema { [G155]}
See Definition for iketeria { [G2428]}

euche, when it means prayer, has apparently a general
signification.

proseuche and deesis are often used together. proseuche is
restricted to prayer to God, while deesis has no such restriction.
deesis also refers chiefly to prayer for particular benefits,
while proseuche is more general.

The prominent thought in enteuxis is that of boldness and freedom
in approach to God.

eucharistia is thanksgiving, the grateful acknowledgment of
God's mercies, chiefly in prayer.

aitema, much like deesis, denotes a specific petition for a
particular thing.

In iketeria the attitude of humility and deprecation in prayer is
specially emphasized. All these words may incticate at times not
different kinds of prayer, but the same prayer viewed from different
stand-points.

G5828

Synonyms See Definition for deesis { [G1162]}
See Definition for enteuxis { [G1783]}
See Definition for proseuche { [G4335]}

1162 is petitionary, 4335 is a word of sacred character, being
limited to prayer to God, whereas 1162 may also be used of a

G5883

Synonyms for Prayer. See Definition for euche { [G2171]}
See Definition for proseuche { [G4335]}
See Definition for deesis { [G1162]}
See Definition for enteuxis { [G1783]}
See Definition for eucharistia { [G2169]}
See Definition for aitema { [G155]}
See Definition for iketeria { [G2428]}

euche, when it means prayer, has apparently a general
signification.

proseuche and deesis are often used together. proseuche is
restricted to prayer to God, while deesis has no such restriction.
deesis also refers chiefly to prayer for particular benefits,
while proseuche is more general.

The prominent thought in enteuxis is that of boldness and freedom
in approach to God.

eucharistia is thanksgiving, the grateful acknowledgment of
God's mercies, chiefly in prayer.

aitema, much like deesis, denotes a specific petition for a
particular thing.

In iketeria the attitude of humility and deprecation in prayer is
specially emphasized. All these words may incticate at times not
different kinds of prayer, but the same prayer viewed from different
stand-points.

G1163 δεῖ

δεῖ
dei
die, deh-on'
Third person singular active present of G1210; also δεόν deon which is neuter active participle of the same; both used impersonally; it is (was, etc.) necessary (as binding)

KJV Usage: behoved, be meet, must (needs), (be) need (-ful), ought, should.


G1210 δέω
δέω
deō
deh'-o
A primary verb; to bind (in various applications, literally or figuratively)

KJV Usage: bind, be in bonds, knit, tie, wind. See also G1163, G1189.


G5829
Synonyms See Definition for dei { [G1163]}
See Definition for chre { [G5534]}

1163-seems to be more suggestive of moral obligation, denoting esp.
that constrain which arises from divine appointment
5534-signifies the necessity resulting from time and circumstances.

G5940
It is necessary. See Definition for dei { [G1163]}
See Definition for opheilei { [G3784]}

dei, the third person of deo, is commonly used impersonally in
classical Greek. This usage is less common, but frequent, in the N.T.
dei indicates a necessity in the nature of things rather than a
personal obligation? it describes that which must be done.

opheilei indicates rather the personal obligation? it is that which
is proper, something that ought to be done.

G5829

Synonyms See Definition for dei { [G1163]}
See Definition for chre { [G5534]}

1163-seems to be more suggestive of moral obligation, denoting esp.
that constrain which arises from divine appointment
5534-signifies the necessity resulting from time and circumstances.

G5940

It is necessary. See Definition for dei { [G1163]}
See Definition for opheilei { [G3784]}

dei, the third person of deo, is commonly used impersonally in
classical Greek. This usage is less common, but frequent, in the N.T.
dei indicates a necessity in the nature of things rather than a
personal obligation? it describes that which must be done.

opheilei indicates rather the personal obligation? it is that which
is proper, something that ought to be done.

G1167 δειλία

δειλία
deilia
di-lee'-ah
From G1169; timidity

KJV Usage: fear.


G1168 δειλιάω
δειλιάω
deiliaō
di-lee-ah'-o
From G1167; to be timid

KJV Usage: be afraid.


G5835
Synonyms See Definition for deilia { [G1167]}
See Definition for eulabeia { [G2124]}
See Definition for phoberos { [G5398]}

1167-always used in a bad sense
2124-usually used in a good sense
5398-used in a good or bad sense.

G5835

Synonyms See Definition for deilia { [G1167]}
See Definition for eulabeia { [G2124]}
See Definition for phoberos { [G5398]}

1167-always used in a bad sense
2124-usually used in a good sense
5398-used in a good or bad sense.

G1175 δεισιδαιμονία

δεισιδαιμονία
deisidaimonia
dice-ee-dahee-mon-ee'-ah
From the same as G1174; religion

KJV Usage: superstition.


G5895
Religious. See Definition for theosebes { [G2318]}
See Definition for eusebes { [G2152]}
See Definition for eulabes { [G2126]}
See Definition for threskos { [G2357]}
See Definition for deisidaimon { [G1175]}

theosebes, according to derivation and usage, means worship of God
(or of the gods), a fulfillment of one's duty towards God. It is a
general term, meaning religious in a good sense.

eusebes is distinguished from theosebes in two ways. It is used
to include the fulfillment of obligations of all kinds, both towards
God and man. It is thus applied to the fulfillment of the duties
involved in human relations, as towards one's parents. Furthermore,
when used in the higher sense, it means not any kind of worship, but,
as the etymology indicates, the worshipping of God aright.

eulabes meaning originally careful in handling, in its
religious application means careful in handling divine things. It
characterizes the anxious and scrupulous worshipper, careful not to
change anything that should be observed in worship, and fearful of
offending. It means devout, and may be applied to an adherent of
any religion, being especially appropriate to describe the best of the
Jewish worshippers.

threkos is one who is diligent in the performance of the outward
service of God. It applies especially to ceremonial worship.

deisidaimon, in accordance with its derivation, makes prominent
the element of fear. It emphasizes strongly the ideas of dependence
and of anxiety for divine favor. It may be used as practically
equivalent to theosebes. Often, however, it implies that the fear
which it makes prominent is an unworthy fear, so that it comes to have
the meaning superstitious. In the N.T. it is used, as is also the
noun deisidaimonia, in a purposely neutral sense, meaning simply
religious_, neither conveying the highest meaning, nor plainly implying
a lower meaning.

G5895

Religious. See Definition for theosebes { [G2318]}
See Definition for eusebes { [G2152]}
See Definition for eulabes { [G2126]}
See Definition for threskos { [G2357]}
See Definition for deisidaimon { [G1175]}

theosebes, according to derivation and usage, means worship of God
(or of the gods), a fulfillment of one's duty towards God. It is a
general term, meaning religious in a good sense.

eusebes is distinguished from theosebes in two ways. It is used
to include the fulfillment of obligations of all kinds, both towards
God and man. It is thus applied to the fulfillment of the duties
involved in human relations, as towards one's parents. Furthermore,
when used in the higher sense, it means not any kind of worship, but,
as the etymology indicates, the worshipping of God aright.

eulabes meaning originally careful in handling, in its
religious application means careful in handling divine things. It
characterizes the anxious and scrupulous worshipper, careful not to
change anything that should be observed in worship, and fearful of
offending. It means devout, and may be applied to an adherent of
any religion, being especially appropriate to describe the best of the
Jewish worshippers.

threkos is one who is diligent in the performance of the outward
service of God. It applies especially to ceremonial worship.

deisidaimon, in accordance with its derivation, makes prominent
the element of fear. It emphasizes strongly the ideas of dependence
and of anxiety for divine favor. It may be used as practically
equivalent to theosebes. Often, however, it implies that the fear
which it makes prominent is an unworthy fear, so that it comes to have
the meaning superstitious. In the N.T. it is used, as is also the
noun deisidaimonia, in a purposely neutral sense, meaning simply
religious_, neither conveying the highest meaning, nor plainly implying
a lower meaning.

G1189 δέομαι

δέομαι
deomai
deh'-om-ahee
Middle voice of G1210; to beg (as binding oneself), that is, petition

KJV Usage: beseech, pray (to), make request.

Compare G4441.

G1162 δέησις
δέησις
deēsis
deh'-ay-sis
From G1189; a petition

KJV Usage: prayer, request, supplication.


G1210 δέω
δέω
deō
deh'-o
A primary verb; to bind (in various applications, literally or figuratively)

KJV Usage: bind, be in bonds, knit, tie, wind. See also G1163, G1189.


G4326 προσδέομαι
προσδέομαι
prosdeomai
pros-deh'-om-ahee
From G4314 and G1189; to require additionally, that is, want further

KJV Usage: need.


G4441 πυνθάνομαι
πυνθάνομαι
punthanomai
poon-than'-om-ahee
Middle voice prolonged from πύθω puthō , a primary word, (which occurs only as an alternate in certain tenses); to question, that is, ascertain by inquiry (as a matter of information merely; and thus differing from G2065, which properly means a request as a favor; and from G154, which is strictly a demand of something due; as well as from G2212, which implies a search for something hidden; and from G1189, which involves the idea of urgent need); by implication to learn (by casual intelligence)

KJV Usage: ask, demand, enquire, understand.


G5802
Synonyms See Definition for aiteo { [G154]}
See Definition for deomai { [G1189]}
See Definition for erotao { [G2065]}

G5802

Synonyms See Definition for aiteo { [G154]}
See Definition for deomai { [G1189]}
See Definition for erotao { [G2065]}

G1203 δεσπότης

δεσπότης
despotēs
des-pot'-ace
Perhaps from G1210 and πόσις posis (a husband); an absolute ruler (“despot”)

KJV Usage: Lord, master.


G3617 οἰκοδεσπότης
οἰκοδεσπότης
oikodespotēs
oy-kod-es-pot'-ace
From G3624 and G1203; the head of a family

KJV Usage: goodman (of the house), householder, master of the house.


G5830
Synonyms See Definition for despotes { [G1203]}
See Definition for kyrios { [G2962]}

1203-relates only to a slave and denotes absolute ownership and
uncontrolled power
2962-has a wider meaning, applicable to the various ranks and
relations of life and not suggestive of either property or
of absolutism.

G5830

Synonyms See Definition for despotes { [G1203]}
See Definition for kyrios { [G2962]}

1203-relates only to a slave and denotes absolute ownership and
uncontrolled power
2962-has a wider meaning, applicable to the various ranks and
relations of life and not suggestive of either property or
of absolutism.

G1209 δέχομαι

δέχομαι
dechomai
dekh'-om-ahee
Middle voice of a primary verb; to receive (in various applications, literally or figuratively)

KJV Usage: accept, receive, take.

Compare G2983.

G324 ἀναδέχομαι
ἀναδέχομαι
anadechomai
an-ad-ekh'-om-ahee
From G303 and G1209; to entertain (as a guest)

KJV Usage: receive.


G588 ἀποδέχομαι
ἀποδέχομαι
apodechomai
ap-od-ekh'-om-ahee
From G575 and G1209; to take fully, that is, welcome (persons), approve (things)

KJV Usage: accept, receive (gladly).


G1184 δεκτός
δεκτός
dektos
dek-tos'
From G1209; approved; (figuratively) propitious

KJV Usage: accepted (-table).


G1188 δεξιός
δεξιός
dexios
dex-ee-os'
From G1209; the right side or (feminine) hand (as that which usually takes)

KJV Usage: right (hand, side).


G1237 διαδέχομαι
διαδέχομαι
diadechomai
dee-ad-ekh'-om-ahee
From G1223 and G1209; to receive in turn, that is, (figuratively) succeed to

KJV Usage: come after.


G1385 δοκός
δοκός
dokos
dok-os'
From G1209 (through the idea of holding up); a stick of timber

KJV Usage: beam.


G1403 δοχή
δοχή
dochē
dokh-ay'
From G1209; a reception, that is, convivial entertainment

KJV Usage: feast.


G1523 εἰσδέχομαι
εἰσδέχομαι
eisdechomai
ice-dekh'-om-ahee
From G1519 and G1209; to take into one’s favor

KJV Usage: receive.


G1551 ἐκδέχομαι
ἐκδέχομαι
ekdechomai
ek-dekh'-om-ahee
From G1537 and G1209; to accept from some source, that is, (by implication) to await

KJV Usage: expect, look (tarry) for, wait (for).


G1735 ἐνδέχεται
ἐνδέχεται
endechetai
en-dekh'-et-ahee
Third person singular present of a compound of G1722 and G1209; (impersonally) it is accepted in, that is, admitted (possible)

KJV Usage: can (+ not) be.


G1926 ἐπιδέχομαι
ἐπιδέχομαι
epidechomai
ep-ee-dekh'-om-ahee
From G1909 and G1209; to admit (as a guest or [figuratively] teacher)

KJV Usage: receive.


G2983 λαμβάνω
λαμβάνω
lambanō
lam-ban'-o
A prolonged form of a primary verb, which is used only as an alternate in certain tenses; to take (in very many applications, literally and figuratively [probably objective or active, to get hold of; whereas G1209 is rather subjective or passive, to have offered to one; while G138 is more violent, to seize or remove ])

KJV Usage: accept, + be amazed, assay, attain, bring, X when I call, catch, come on (X unto), + forget, have, hold, obtain, receive (X after), take (away, up).


G3580 ξενοδοχέω
ξενοδοχέω
xenodocheō
xen-od-okh-eh'-o
From a compound of G3581 and G1209; to be hospitable

KJV Usage: lodge strangers.


G3829 πανδοχεῖον
πανδοχεῖον
pandocheion
pan-dokh-i'-on
Neuter of a presumed compound of G3956 and a derivative of G1209; all receptive, that is, a public lodging place (caravanserai or khan)

KJV Usage: inn.


G3858 παραδέχομαι
παραδέχομαι
paradechomai
par-ad-ekh'-om-ahee
From G3844 and G1209; to accept near, that is, admit or (by implication) delight in

KJV Usage: receive.


G4327 προσδέχομαι
προσδέχομαι
prosdechomai
pros-dekh'-om-ahee
From G4314 and G1209; to admit (to intercourse, hospitality, credence or (figuratively) endurance); by implication to await (with confidence or patience)

KJV Usage: accept, allow, look (wait) for, take.


G5264 ὑποδέχομαι
ὑποδέχομαι
hupodechomai
hoop-od-ekh'-om-ahee
From G5259 and G1209; to admit under one’s roof, that is, entertain hospitably

KJV Usage: receive.


G5877
Synonyms See Definition for dechomai { [G1209]}
See Definition for lambano { [G2983]}

The words overlap and distinctions often disappear? yet the
suggestion of a welcoming or appropriating reception
generally cleaves to 1209.

G5877

Synonyms See Definition for dechomai { [G1209]}
See Definition for lambano { [G2983]}

The words overlap and distinctions often disappear? yet the
suggestion of a welcoming or appropriating reception
generally cleaves to 1209.

G1212 δῆλος

δῆλος
dēlos
day'-los
Of uncertain derivation; clear

KJV Usage: + bewray, certain, evident, manifest.


G82 ἄδηλος
ἄδηλος
adēlos
ad'-ay-los
From G1 (as a negative particle) and G1212; hidden, figuratively indistinct

KJV Usage: appear not, uncertain.


G1213 δηλόω
δηλόω
dēloō
day-lo'-o
From G1212; to make plain (by words)

KJV Usage: declare, shew, signify.


G1552 ἔκδηλος
ἔκδηλος
ekdēlos
ek'-day-los
From G1537 and G1212; wholly evident

KJV Usage: manifest.


G2612 κατάδηλος
κατάδηλος
katadēlos
kat-ad'-ay-los
From G2596 intensively and G1212; manifest

KJV Usage: far more evident.


G4271 πρόδηλος
πρόδηλος
prodēlos
prod'-ay-los
From G4253 and G1212; plain before all men, that is, obvious

KJV Usage: evident, manifest (open) beforehand.


G5812
Synonyms See Definition for apokalypto { [G601]}
See Definition for delos { [G1212]}
See Definition for phaneroo { [G5319]}

Compare: { [G5319]}, { [G601]}

5319 is thought to describe an external manifestation, to the
senses hence open to all, single or isolated? 601 is an
internal disclosure, to the thinking believer, and abiding.
The 601 or "unveiling" precedes and produces the 5319 or
"manifestation"? the former looks toward the object revealed,
the latter toward the persons to whom the revelation is made.
Some question this explanation.

Compare: { [G5319]}, { [G1212]}

1212-evident, what is known and understood
5319-manifest, as opp. to what is concealed and invisible

1212 points rather to inner perception, 5319 to outward appearance.

G5812

Synonyms See Definition for apokalypto { [G601]}
See Definition for delos { [G1212]}
See Definition for phaneroo { [G5319]}

Compare: { [G5319]}, { [G601]}

5319 is thought to describe an external manifestation, to the
senses hence open to all, single or isolated? 601 is an
internal disclosure, to the thinking believer, and abiding.
The 601 or "unveiling" precedes and produces the 5319 or
"manifestation"? the former looks toward the object revealed,
the latter toward the persons to whom the revelation is made.
Some question this explanation.

Compare: { [G5319]}, { [G1212]}

1212-evident, what is known and understood
5319-manifest, as opp. to what is concealed and invisible

1212 points rather to inner perception, 5319 to outward appearance.

G1213 δηλόω

δηλόω
dēloō
day-lo'-o
From G1212; to make plain (by words)

KJV Usage: declare, shew, signify.


G5831
Synonyms See Definition for deloo { [G1213]}
See Definition for emphanizo { [G1718]}

1213-to render evident to the mind, of such disclosures as exhibit
character or suggest inferences
1718-to manifest to the sight, make visible.

G5831

Synonyms See Definition for deloo { [G1213]}
See Definition for emphanizo { [G1718]}

1213-to render evident to the mind, of such disclosures as exhibit
character or suggest inferences
1718-to manifest to the sight, make visible.

G1218 δῆμος

δῆμος
dēmos
day'-mos
From G1210; the public (as bound together socially)

KJV Usage: people.


G590 ἀπόδημος
ἀπόδημος
apodēmos
ap-od'-ay-mos
From G575 and G1218; absent from one’s own people, that is, a foreign traveller

KJV Usage: taking a far journey.


G1215 δημηγορέω
δημηγορέω
dēmēgoreō
day-may-gor-eh'-o
From a compound of G1218 and G58; to be a people gatherer, that is, to address a public assembly

KJV Usage: make an oration.


G1217 δημιουργός
δημιουργός
dēmiourgos
day-me-oor-gos'
From G1218 and G2041; a worker for the people, that is, mechanic (spoken of the Creator)

KJV Usage: maker.


G1219 δημόσιος
δημόσιος
dēmosios
day-mos'-ee-os
From G1218; public; (feminine singular dative as adverb) in public

KJV Usage: common, openly, publickly.


G1553 ἐκδημέω
ἐκδημέω
ekdēmeō
ek-day-meh'-o
From a compound of G1537 and G1218; to emigrate, that is, (figuratively) vacate or quit

KJV Usage: be absent.


G1736 ἐνδημέω
ἐνδημέω
endēmeō
en-day-meh'-o
From a compound of G1722 and G1218; to be in one’s own country, that is, home (figuratively)

KJV Usage: be at home (present).


G1739 ἐνδόμησις
ἐνδόμησις
endomēsis
en-dom'-ay-sis
From a compound of G1722 and a derivative of the base of G1218; a housing in (residence), that is, structure

KJV Usage: building.


G1927 ἐπιδημέω
ἐπιδημέω
epidēmeō
ep-ee-day-meh'-o
From a compound of G1909 and G1218; to make oneself at home, that is, (by extension) to reside (in a foreign country)

KJV Usage: [be] dwelling (which were) there, stranger.


G2992 λαός
λαός
laos
lah-os'
Apparently a primary word; a people (in general; thus differing from G1218, which denotes one’s own populace)

KJV Usage: people.


G3530 Νικόδημος
Νικόδημος
Nikodēmos
nik-od'-ay-mos
From G3534 and G1218; victorious among his people; Nicodemus, an Israelite

KJV Usage: Nicodemus.


G5832
Synonyms See Definition for demos { [G1218]}
See Definition for laos { [G2992]}

In classical Greek
1218-denotes the people as organised into a body politic
2992-an unorganised people at large
In Biblical Greek
1218-the chosen people of God
2992-the people of a heathen city.

G5927
People, Nation. See Definition for laos { [G2992]}
See Definition for ethnos { [G1484]}
See Definition for demos { [G1218]}
See Definition for ochlos { [G3793]}

laos is a word which is usually limited in use to the chosen people,
Israel.

ethnos in the singular is a general term for nation, applied to any
nation, even to the Jews. In the plural it ordinarily denotes all
mankind aside from the Jews and in contrast with them, the Gentiles.

demos is a people, especially organized and convened together, and
exercising their rights as citizens.

ochlos is a crowd, an unorganized multitude, especially composed
of those who have not the rights and privileges of free citizens.

G5832

Synonyms See Definition for demos { [G1218]}
See Definition for laos { [G2992]}

In classical Greek
1218-denotes the people as organised into a body politic
2992-an unorganised people at large
In Biblical Greek
1218-the chosen people of God
2992-the people of a heathen city.

G5927

People, Nation. See Definition for laos { [G2992]}
See Definition for ethnos { [G1484]}
See Definition for demos { [G1218]}
See Definition for ochlos { [G3793]}

laos is a word which is usually limited in use to the chosen people,
Israel.

ethnos in the singular is a general term for nation, applied to any
nation, even to the Jews. In the plural it ordinarily denotes all
mankind aside from the Jews and in contrast with them, the Gentiles.

demos is a people, especially organized and convened together, and
exercising their rights as citizens.

ochlos is a crowd, an unorganized multitude, especially composed
of those who have not the rights and privileges of free citizens.

G1238 διάδημα

διάδημα
diadēma
dee-ad'-ay-mah
From a compound of G1223 and G1210; a “diadem” (as bound about the head)

KJV Usage: crown.

Compare G4735.

G4735 στέφανος
στέφανος
stephanos
stef'-an-os
From an apparently primary “stepho” (to twine or wreathe); a chaplet (as a badge of royalty, a prize in the public games or a symbol of honor generally; but more conspicuous and elaborate than the simple fillet, G1238), literally or figuratively

KJV Usage: crown.


G5833
Synonyms See Definition for diadema { [G1238]}
See Definition for stephanos { [G4735]}

1238-is a crown as a badge of royalty
4735-like the Latin "corona" is the crown in the sense of a
chaplet, wreath or garland--the badge of "victory in
the games of civic worth, of military valour, of
nuptial joy, of festive gladness".

G5833

Synonyms See Definition for diadema { [G1238]}
See Definition for stephanos { [G4735]}

1238-is a crown as a badge of royalty
4735-like the Latin "corona" is the crown in the sense of a
chaplet, wreath or garland--the badge of "victory in
the games of civic worth, of military valour, of
nuptial joy, of festive gladness".

G1249 διάκονος

διάκονος
diakonos
dee-ak'-on-os
Probably from διάκω diakō (obsolete, to run on errands; compare G1377); an attendant, that is, (generally) a waiter (at table or in other menial duties); specifically a Christian teacher and pastor (technically a deacon or deaconess)

KJV Usage: deacon, minister, servant.


G1247 διακονέω
διακονέω
diakoneō
dee-ak-on-eh'-o
From G1249; to be an attendant, that is, wait upon (menially or as a host, friend or [figuratively] teacher); technically to act as a Christian deacon

KJV Usage: (ad-) minister (unto), serve, use the office of a deacon.


G1248 διακονία
διακονία
diakonia
dee-ak-on-ee'-ah
From G1249; attendance (as a servant, etc.); figuratively (eleemosynary) aid, (official) service (especially of the Christian teacher, or technically of the diaconate)

KJV Usage: (ad-) minister (-ing, -tration, -try), office, relief, service (-ing).


G1377 διώκω
διώκω
diōkō
dee-o'-ko
A prolonged (and causative) form of a primary verb δίω diō (to flee; compare the base of G1169 and G1249); to pursue (literally or figuratively); by implication to persecute

KJV Usage: ensue, follow (after), given to, (suffer) persecute (-ion), press toward.


G5834
Synonyms See Definition for diakonos { [G1249]}
See Definition for douloo { [G1402]}
See Definition for therapon { [G2324]}
See Definition for yperetes { [G5257]}

1249 represents the servant in his activity for the work? not in
his relation, either servile, as that of that 1402, or more
voluntary, as in the case of 2324, to a person. 1402 opp. to 1249
denotes a bondman, one who sustains a permanent servile relation to
another. 2324 is the voluntary performer of services, whether as a
freeman or a slave? it is a nobler tenderer word than 1402. 5257
suggests subordination.

G5928
Servant, Slave. See Definition for doulos { [G1401]}
See Definition for therapon { [G2324]}
See Definition for diakonos { [G1249]}
See Definition for oiketes { [G3610]}
See Definition for yperetes { [G5257]}

doulos is the usual word for slave, one who is permanently in
servitude, in subjection to a master.

therapon is simply one who renders service at a particular time,
sometimes as a slave, more often as a freeman, who renders voluntary
service prompted by duty or love. It denotes one who serves, in
his relation to a person.

diakonos also may designate either a slave or a freeman, it denotes
a servant viewed in relation to his work.

oiketes designates a slave, sometimes being practically equivalent
to doulos. Usually, however, as the etymology of the term
indicates, it means a slave as a member of the household, not
emphasizing the servile idea, but rather the relation which would tend
to mitigate the severity of his condition.

yperetes means literally an under-rower, and was used to describe
an ordinary rower on a war-galley. It is then used, as in the N.T., to
indicate any man, not a slave, who served in a subordinate position
under a superior.

G5834

Synonyms See Definition for diakonos { [G1249]}
See Definition for douloo { [G1402]}
See Definition for therapon { [G2324]}
See Definition for yperetes { [G5257]}

1249 represents the servant in his activity for the work? not in
his relation, either servile, as that of that 1402, or more
voluntary, as in the case of 2324, to a person. 1402 opp. to 1249
denotes a bondman, one who sustains a permanent servile relation to
another. 2324 is the voluntary performer of services, whether as a
freeman or a slave? it is a nobler tenderer word than 1402. 5257
suggests subordination.

G5928

Servant, Slave. See Definition for doulos { [G1401]}
See Definition for therapon { [G2324]}
See Definition for diakonos { [G1249]}
See Definition for oiketes { [G3610]}
See Definition for yperetes { [G5257]}

doulos is the usual word for slave, one who is permanently in
servitude, in subjection to a master.

therapon is simply one who renders service at a particular time,
sometimes as a slave, more often as a freeman, who renders voluntary
service prompted by duty or love. It denotes one who serves, in
his relation to a person.

diakonos also may designate either a slave or a freeman, it denotes
a servant viewed in relation to his work.

oiketes designates a slave, sometimes being practically equivalent
to doulos. Usually, however, as the etymology of the term
indicates, it means a slave as a member of the household, not
emphasizing the servile idea, but rather the relation which would tend
to mitigate the severity of his condition.

yperetes means literally an under-rower, and was used to describe
an ordinary rower on a war-galley. It is then used, as in the N.T., to
indicate any man, not a slave, who served in a subordinate position
under a superior.

G1271 διάνοια

διάνοια
dianoia
dee-an'-oy-ah
From G1223 and G3563; deep thought, properly the faculty (mind or its disposition), by implication its exercise

KJV Usage: imagination, mind, understanding.


G5917
Mind, understanding. See Definition for nous { [G3563]}
See Definition for dianoia { [G1271]}

nous is distinctly the reflective consciousness, ``the organ of
moral thinking and knowing, the intellectual organ of moral sentiment''
(Cremer).

dianoia meant originally activity of thinking, but has borrowed
from nous its common meaning of faculty of thought. It is more
common than nous, and has largely replaced it in its usual meanings.

G5917

Mind, understanding. See Definition for nous { [G3563]}
See Definition for dianoia { [G1271]}

nous is distinctly the reflective consciousness, ``the organ of
moral thinking and knowing, the intellectual organ of moral sentiment''
(Cremer).

dianoia meant originally activity of thinking, but has borrowed
from nous its common meaning of faculty of thought. It is more
common than nous, and has largely replaced it in its usual meanings.

G1323 δίδραχμον

δίδραχμον
didrachmon
did'-rakh-mon
From G1364 and G1406; a double drachma (didrachm)

KJV Usage: tribute.


G5941
Tax. See Definition for phoros { [G5411]}
See Definition for telos { [G5056]}
See Definition for kensos { [G2778]}
See Definition for didrachmon { [G1323]}

phoros indicates a direct tax which was levied annually on
houses, lands, and persons, and paid usually in produce.

telos is an indirect tax on merchandise, which was collected at
piers, harbors, and gates of cities. It was similar to modern import
duties.

kensos, originally an enrollment of property and persons, came to
mean a poll-tax, levied annually on individuals by the Roman
government.

didrachmon was the coin used to pay an annual tax levied by the
religious leaders of Israel for the purpose of defraying the general
expenses of the Temple.

G5941

Tax. See Definition for phoros { [G5411]}
See Definition for telos { [G5056]}
See Definition for kensos { [G2778]}
See Definition for didrachmon { [G1323]}

phoros indicates a direct tax which was levied annually on
houses, lands, and persons, and paid usually in produce.

telos is an indirect tax on merchandise, which was collected at
piers, harbors, and gates of cities. It was similar to modern import
duties.

kensos, originally an enrollment of property and persons, came to
mean a poll-tax, levied annually on individuals by the Roman
government.

didrachmon was the coin used to pay an annual tax levied by the
religious leaders of Israel for the purpose of defraying the general
expenses of the Temple.

G1325 δίδωμι

δίδωμι
didōmi
did'-o-mee
A prolonged form of a primary verb (which is used as an alternate in most of the tenses); to give (used in a very wide application, properly or by implication, literally or figuratively; greatly modified by the connection)

KJV Usage: adventure, bestow, bring forth, commit, deliver (up), give, grant, hinder, make, minister, number, offer, have power, put, receive, set, shew, smite (+ with the hand), strike (+ with the palm of the hand), suffer, take, utter, yield.


G325 ἀναδίδωμι
ἀναδίδωμι
anadidōmi
an-ad-eed'-om-ee
From G303 and G1325; to hand over

KJV Usage: deliver.


G591 ἀποδίδωμι
ἀποδίδωμι
apodidōmi
ap-od-eed'-o-mee
From G575 and G1325; to give away, that is, up, over, back, etc. (in various applications)

KJV Usage: deliver (again), give (again), (re-) pay (-ment be made), perform, recompense, render, requite, restore, reward, sell, yield,


G1156 δάνειον
δάνειον
daneion
dan'-i-on
From δάνος danos (a gift); probably akin to the base of G1325; a loan

KJV Usage: debt.


G1239 διαδίδωμι
διαδίδωμι
diadidōmi
dee-ad-id'-o-mee
From G1223 and G1325; to give throughout a crowd, that is, deal out; also to deliver over (as to a successor)

KJV Usage: (make) distribute (-ion), divide, give.


G1390 δόμα
δόμα
doma
dom'-ah
From the base of G1325; a present

KJV Usage: gift.


G1394 δόσις
δόσις
dosis
dos'-is
From the base of G1325; a giving; by implication (concretely) a gift

KJV Usage: gift, giving.


G1395 δότης
δότης
dotēs
dot'-ace
From the base of G1325; a giver

KJV Usage: giver.


G1554 ἐκδίδωμι
ἐκδίδωμι
ekdidōmi
ek-did'-o-mee
From G1537 and G1325; to give forth, that is, (specifically) to lease

KJV Usage: let forth (out).


G1560 ἔκδοτος
ἔκδοτος
ekdotos
ek'-dot-os
From G1537 and a derivative of G1325; given out or over, that is, surrendered

KJV Usage: delivered.


G1929 ἐπιδίδωμι
ἐπιδίδωμι
epididōmi
ep-ee-did'-o-mee
From G1909 and G1325; to give over (by hand or surrender)

KJV Usage: deliver unto, give, let (+ [her drive]), offer.


G2624 κατακληροδοτέω
κατακληροδοτέω
kataklērodoteō
kat-ak-lay-rod-ot-eh'-o
From G2596 and a derivative of a compound of G2819 and G1325; to be a giver of lots to each, that is, (by implication) to apportion an estate

KJV Usage: divide by lot.


G3330 μεταδίδωμι
μεταδίδωμι
metadidōmi
met-ad-id'-o-mee
From G3326 and G1325; to give over, that is, share

KJV Usage: give, impart.


G3860 παραδίδωμι
παραδίδωμι
paradidōmi
par-ad-id'-o-mee
From G3844 and G1325; to surrender, that is, yield up, intrust, transmit

KJV Usage: betray, bring forth, cast, commit, deliver (up), give (over, up), hazard, put in prison, recommend.


G4272 προδίδωμι
προδίδωμι
prodidōmi
prod-id'-o-mee
From G4253 and G1325; to give before the other party has given

KJV Usage: first give.


G5836
Synonyms See Definition for didomi { [G1325]}
See Definition for doreomai { [G1433]}

1325 "to give" in general, opposite to { [G2983]} "to take"? 1433
specific, "to bestow, present"? 1325 might be used even of evils,
but 1433 could be used of such things only ironically.

G5836

Synonyms See Definition for didomi { [G1325]}
See Definition for doreomai { [G1433]}

1325 "to give" in general, opposite to { [G2983]} "to take"? 1433
specific, "to bestow, present"? 1325 might be used even of evils,
but 1433 could be used of such things only ironically.

G1348 δικαστής

δικαστής
dikastēs
dik-as-tace'
From a derivative of G1349; a judger

KJV Usage: judge.


G5838
Synonyms See Definition for dikastes { [G1348]}
See Definition for krites { [G2923]}

1348-is the more dignified and official term
2923-gives prominence to the mental process, whether the
judge is a magistrate or not.

G5838

Synonyms See Definition for dikastes { [G1348]}
See Definition for krites { [G2923]}

1348-is the more dignified and official term
2923-gives prominence to the mental process, whether the
judge is a magistrate or not.

G1350 δίκτυον

δίκτυον
diktuon
dik'-too-on
Probably from a primary verb δίκω dikō (to cast); a seine (for fishing)

KJV Usage: net.


G5808
Synonyms See Definition for amphiblestron { [G293]}
See Definition for diktyon { [G1350]}
See Definition for sagene { [G4522]}

1350-seems a more general name for nets of all kinds
293-a net for fishing, a casting net generally pear shaped
4522-a net for fishing, a seine or drag net.

G5808

Synonyms See Definition for amphiblestron { [G293]}
See Definition for diktyon { [G1350]}
See Definition for sagene { [G4522]}

1350-seems a more general name for nets of all kinds
293-a net for fishing, a casting net generally pear shaped
4522-a net for fishing, a seine or drag net.

G1378 δόγμα

δόγμα
dogma
dog'-mah
From the base of G1380; a law (civil, ceremonial or ecclesiastical)

KJV Usage: decree, ordinance.


G1379 δογματίζω
δογματίζω
dogmatizō
dog-mat-id'-zo
From G1378; to prescribe by statute, that is, (reflexively) to submit to ceremonial rule

KJV Usage: be subject to ordinances.


G5918
Law. See Definition for nomos { [G3551]}
See Definition for entole { [G1785]}
See Definition for dogma { [G1378]}

nomos is the common word meaning law. It may mean law in
general. In the N.T., however, it usually means the law of God, and
most frequently the Mosaic law.

entole is more specific, being used of a particular command.

dogma is an authoritative conclusion, a proposition which it is
expected that all will recognize as universally binding.

G5918

Law. See Definition for nomos { [G3551]}
See Definition for entole { [G1785]}
See Definition for dogma { [G1378]}

nomos is the common word meaning law. It may mean law in
general. In the N.T., however, it usually means the law of God, and
most frequently the Mosaic law.

entole is more specific, being used of a particular command.

dogma is an authoritative conclusion, a proposition which it is
expected that all will recognize as universally binding.

G1380 δοκέω

δοκέω
dokeō
dok-eh'-o
A prolonged form of a primary verb δόκω dokō (used only as an alternate in certain tenses; compare the base of G1166); of the same meaning; to think; by implication to seem (truthfully or uncertainly)

KJV Usage: be accounted, (of own) please (-ure), be of reputation, seem (good), suppose, think, trow.


G603 ἀποκαραδοκία
ἀποκαραδοκία
apokaradokia
ap-ok-ar-ad-ok-ee'-ah
From a compound of G575 and a compound of κάρα kara (the head) and G1380 (in the sense of watching); intense anticipation

KJV Usage: earnest expectation.


G1378 δόγμα
δόγμα
dogma
dog'-mah
From the base of G1380; a law (civil, ceremonial or ecclesiastical)

KJV Usage: decree, ordinance.


G1384 δόκιμος
δόκιμος
dokimos
dok'-ee-mos
From G1380; properly acceptable (current after assayal), that is, approved

KJV Usage: approved, tried.


G1391 δόξα
δόξα
doxa
dox'-ah
From the base of G1380; glory (as very apparent), in a wide application (literally or figuratively, objectively or subjectively)

KJV Usage: dignity, glory (-ious), honour, praise, worship.


G2106 εὐδοκέω
εὐδοκέω
eudokeō
yoo-dok-eh'-o
From G2095 and G1380; to think well of, that is, approve (an act); specifically to approbate (a person or thing)

KJV Usage: think good, (be well) please (-d), be the good (have, take) pleasure, be willing.


G2107 εὐδοκία
εὐδοκία
eudokia
yoo-dok-ee'-ah
From a presumed compound of G2095 and the base of G1380; satisfaction, that is, (subjectively) delight, or (objectively) kindness, wish, purpose

KJV Usage: desire, good pleasure (will), X seem good.


G5837
Synonyms See Definition for dokeo { [G1380]}
See Definition for egeomai { [G2233]}
See Definition for nomizo { [G3543]}
See Definition for oiomai { [G3633]}
See Definition for phaino { [G5316]}

Compare: { [G1380]}, { [G5316]}

1380-refers to the subjective judgment, which may or may not
conform to the fact
5316-refers to the actual external appearance, generally
correct, but possibly deceptive

Compare: { [G1380]}, { [G2233]} (2), { [G3543]} (2), { [G3633]}

2233 and 3543 denote a belief resting not on one's inner
feeling or sentiment, but on the due consideration of
external grounds, and the weighing and comparing of facts.
1380 and 3633 on the other hand, describe a subjective
judgment growing out of inclination or a view of facts in
their relation to us. 2233 denotes a more deliberate and
careful judgment than 3543? 3633 a subjective judgment which
has feeling rather than thought (1380) for its ground.

G5837

Synonyms See Definition for dokeo { [G1380]}
See Definition for egeomai { [G2233]}
See Definition for nomizo { [G3543]}
See Definition for oiomai { [G3633]}
See Definition for phaino { [G5316]}

Compare: { [G1380]}, { [G5316]}

1380-refers to the subjective judgment, which may or may not
conform to the fact
5316-refers to the actual external appearance, generally
correct, but possibly deceptive

Compare: { [G1380]}, { [G2233]} (2), { [G3543]} (2), { [G3633]}

2233 and 3543 denote a belief resting not on one's inner
feeling or sentiment, but on the due consideration of
external grounds, and the weighing and comparing of facts.
1380 and 3633 on the other hand, describe a subjective
judgment growing out of inclination or a view of facts in
their relation to us. 2233 denotes a more deliberate and
careful judgment than 3543? 3633 a subjective judgment which
has feeling rather than thought (1380) for its ground.

G1389 δολόω

δολόω
doloō
dol-o'-o
From G1388; to ensnare, that is, (figuratively) adulterate

KJV Usage: handle deceitfully.


G5929
To Adulterate. See Definition for kapeleuo { [G2585]}
See Definition for doloo { [G1389]}

Both these words mean to adulterate, and some maintain that they
are practically identical. But it is more probable that doloo means
simply to adulterate, while kapeleuo conveys the idea of
adulterating for the sake of making an unjust profit by the process.

G5929

To Adulterate. See Definition for kapeleuo { [G2585]}
See Definition for doloo { [G1389]}

Both these words mean to adulterate, and some maintain that they
are practically identical. But it is more probable that doloo means
simply to adulterate, while kapeleuo conveys the idea of
adulterating for the sake of making an unjust profit by the process.

G1390 δόμα

δόμα
doma
dom'-ah
From the base of G1325; a present

KJV Usage: gift.


G5839
Synonyms See Definition for doma { [G1390]}
See Definition for dosis { [G1394]}
See Definition for dorea { [G1431]}
See Definition for doron { [G1435]}

1390 refers to giving or a thing given, cf. a medical dose. 1435
refers to a present yet not always gratuitous or wholly unsuggestive
of recompence? 1431 differs from 1435 in denoting a gift which is
also a gratuity, hence of the gift of a sovereign. 1394 is what God
confers as a possessor of all things.

G5839

Synonyms See Definition for doma { [G1390]}
See Definition for dosis { [G1394]}
See Definition for dorea { [G1431]}
See Definition for doron { [G1435]}

1390 refers to giving or a thing given, cf. a medical dose. 1435
refers to a present yet not always gratuitous or wholly unsuggestive
of recompence? 1431 differs from 1435 in denoting a gift which is
also a gratuity, hence of the gift of a sovereign. 1394 is what God
confers as a possessor of all things.

G1394 δόσις

δόσις
dosis
dos'-is
From the base of G1325; a giving; by implication (concretely) a gift

KJV Usage: gift, giving.


G5839
Synonyms See Definition for doma { [G1390]}
See Definition for dosis { [G1394]}
See Definition for dorea { [G1431]}
See Definition for doron { [G1435]}

1390 refers to giving or a thing given, cf. a medical dose. 1435
refers to a present yet not always gratuitous or wholly unsuggestive
of recompence? 1431 differs from 1435 in denoting a gift which is
also a gratuity, hence of the gift of a sovereign. 1394 is what God
confers as a possessor of all things.

G5839

Synonyms See Definition for doma { [G1390]}
See Definition for dosis { [G1394]}
See Definition for dorea { [G1431]}
See Definition for doron { [G1435]}

1390 refers to giving or a thing given, cf. a medical dose. 1435
refers to a present yet not always gratuitous or wholly unsuggestive
of recompence? 1431 differs from 1435 in denoting a gift which is
also a gratuity, hence of the gift of a sovereign. 1394 is what God
confers as a possessor of all things.

G1401 δοῦλος

δοῦλος
doulos
doo'-los
From G1210; a slave (literally or figuratively, involuntarily or voluntarily; frequently therefore in a qualified sense of subjection or subserviency)

KJV Usage: bond (-man), servant.


G1396 δουλαγωγέω
δουλαγωγέω
doulagōgeō
doo-lag-ogue-eh'-o
From a presumed compound of G1401 and G71; to be a slave driver, that is, to enslave (figuratively subdue)

KJV Usage: bring into subjection.


G1398 δουλεύω
δουλεύω
douleuō
dool-yoo'-o
From G1401; to be a slave to (literally or figuratively, involuntarily or voluntarily)

KJV Usage: be in bondage, (do) serve (-ice).


G1399 δούλη
δούλη
doulē
doo'-lay
Feminine of G1401; a female slave (involuntarily or voluntarily)

KJV Usage: handmaid (-en).


G1400 δοῦλον
δοῦλον
doulon
doo'-lon
Neuter of G1401; subservient

KJV Usage: servant.


G1402 δουλόω
δουλόω
douloō
doo-lo'-o
From G1401; to enslave (literally or figuratively)

KJV Usage: bring into (be under) bondage, X given, become (make) servant.


G4889 σύνδουλος
σύνδουλος
sundoulos
soon'-doo-los
From G4862 and G1401; a co-slave, that is, servitor or ministrant of the same master (human or divine)

KJV Usage: fellowservant.


G5928
Servant, Slave. See Definition for doulos { [G1401]}
See Definition for therapon { [G2324]}
See Definition for diakonos { [G1249]}
See Definition for oiketes { [G3610]}
See Definition for yperetes { [G5257]}

doulos is the usual word for slave, one who is permanently in
servitude, in subjection to a master.

therapon is simply one who renders service at a particular time,
sometimes as a slave, more often as a freeman, who renders voluntary
service prompted by duty or love. It denotes one who serves, in
his relation to a person.

diakonos also may designate either a slave or a freeman, it denotes
a servant viewed in relation to his work.

oiketes designates a slave, sometimes being practically equivalent
to doulos. Usually, however, as the etymology of the term
indicates, it means a slave as a member of the household, not
emphasizing the servile idea, but rather the relation which would tend
to mitigate the severity of his condition.

yperetes means literally an under-rower, and was used to describe
an ordinary rower on a war-galley. It is then used, as in the N.T., to
indicate any man, not a slave, who served in a subordinate position
under a superior.

G5928

Servant, Slave. See Definition for doulos { [G1401]}
See Definition for therapon { [G2324]}
See Definition for diakonos { [G1249]}
See Definition for oiketes { [G3610]}
See Definition for yperetes { [G5257]}

doulos is the usual word for slave, one who is permanently in
servitude, in subjection to a master.

therapon is simply one who renders service at a particular time,
sometimes as a slave, more often as a freeman, who renders voluntary
service prompted by duty or love. It denotes one who serves, in
his relation to a person.

diakonos also may designate either a slave or a freeman, it denotes
a servant viewed in relation to his work.

oiketes designates a slave, sometimes being practically equivalent
to doulos. Usually, however, as the etymology of the term
indicates, it means a slave as a member of the household, not
emphasizing the servile idea, but rather the relation which would tend
to mitigate the severity of his condition.

yperetes means literally an under-rower, and was used to describe
an ordinary rower on a war-galley. It is then used, as in the N.T., to
indicate any man, not a slave, who served in a subordinate position
under a superior.

G1402 δουλόω

δουλόω
douloō
doo-lo'-o
From G1401; to enslave (literally or figuratively)

KJV Usage: bring into (be under) bondage, X given, become (make) servant.


G2615 καταδουλόω
καταδουλόω
katadouloō
kat-ad-oo-lo'-o
From G2596 and G1402; to enslave utterly

KJV Usage: bring into bondage.


G5834
Synonyms See Definition for diakonos { [G1249]}
See Definition for douloo { [G1402]}
See Definition for therapon { [G2324]}
See Definition for yperetes { [G5257]}

1249 represents the servant in his activity for the work? not in
his relation, either servile, as that of that 1402, or more
voluntary, as in the case of 2324, to a person. 1402 opp. to 1249
denotes a bondman, one who sustains a permanent servile relation to
another. 2324 is the voluntary performer of services, whether as a
freeman or a slave? it is a nobler tenderer word than 1402. 5257
suggests subordination.

G5834

Synonyms See Definition for diakonos { [G1249]}
See Definition for douloo { [G1402]}
See Definition for therapon { [G2324]}
See Definition for yperetes { [G5257]}

1249 represents the servant in his activity for the work? not in
his relation, either servile, as that of that 1402, or more
voluntary, as in the case of 2324, to a person. 1402 opp. to 1249
denotes a bondman, one who sustains a permanent servile relation to
another. 2324 is the voluntary performer of services, whether as a
freeman or a slave? it is a nobler tenderer word than 1402. 5257
suggests subordination.

G1411 δύναμις

δύναμις
dunamis
doo'-nam-is
From G1410; force (literally or figuratively); specifically miraculous power (usually by implication a miracle itself)

KJV Usage: ability, abundance, meaning, might (-ily, -y, -y deed), (worker of) miracle (-s), power, strength, violence, mighty (wonderful) work.


G1412 δυναμόω
δυναμόω
dunamoō
doo-nam-o'-o
From G1411; to enable

KJV Usage: strengthen.


G5820
Synonyms See Definition for bia { [G970]}
See Definition for dynamis { [G1411]}
See Definition for energeia { [G1753]}
See Definition for exousia { [G1849]}
See Definition for ischys { [G2479]}
See Definition for kratos { [G2904]}

970-force, effective, often oppressive power exhibiting itself
in single deeds of violence
1411-power, natural ability, general and inherent
1753-working, power in exercise, operative power
1849-primarily liberty of action? Then authority--either as
delegated power, or as unrestrained, arbitrary power
2479-strength, power, (especially physical) as an endowment
2904-might, relative and manifested power--in the NT chiefly
of God.

G5820

Synonyms See Definition for bia { [G970]}
See Definition for dynamis { [G1411]}
See Definition for energeia { [G1753]}
See Definition for exousia { [G1849]}
See Definition for ischys { [G2479]}
See Definition for kratos { [G2904]}

970-force, effective, often oppressive power exhibiting itself
in single deeds of violence
1411-power, natural ability, general and inherent
1753-working, power in exercise, operative power
1849-primarily liberty of action? Then authority--either as
delegated power, or as unrestrained, arbitrary power
2479-strength, power, (especially physical) as an endowment
2904-might, relative and manifested power--in the NT chiefly
of God.

G1431 δωρεά

δωρεά
dōrea
do-reh-ah'
From G1435; a gratuity

KJV Usage: gift.


G1432 δωρεάν
δωρεάν
dōrean
do-reh-an'
Accusative case of G1431 as adverb; gratuitously (literally or figuratively)

KJV Usage: without a cause, freely, for naught, in vain.


G5839
Synonyms See Definition for doma { [G1390]}
See Definition for dosis { [G1394]}
See Definition for dorea { [G1431]}
See Definition for doron { [G1435]}

1390 refers to giving or a thing given, cf. a medical dose. 1435
refers to a present yet not always gratuitous or wholly unsuggestive
of recompence? 1431 differs from 1435 in denoting a gift which is
also a gratuity, hence of the gift of a sovereign. 1394 is what God
confers as a possessor of all things.

G5839

Synonyms See Definition for doma { [G1390]}
See Definition for dosis { [G1394]}
See Definition for dorea { [G1431]}
See Definition for doron { [G1435]}

1390 refers to giving or a thing given, cf. a medical dose. 1435
refers to a present yet not always gratuitous or wholly unsuggestive
of recompence? 1431 differs from 1435 in denoting a gift which is
also a gratuity, hence of the gift of a sovereign. 1394 is what God
confers as a possessor of all things.

G1433 δωρέομαι

δωρέομαι
dōreomai
do-reh'-om-ahee
Middle voice from G1435; to bestow gratuitously

KJV Usage: give.


G1434 δώρημα
δώρημα
dōrēma
do'-ray-mah
From G1433; a bestowment

KJV Usage: gift.


G5836
Synonyms See Definition for didomi { [G1325]}
See Definition for doreomai { [G1433]}

1325 "to give" in general, opposite to { [G2983]} "to take"? 1433
specific, "to bestow, present"? 1325 might be used even of evils,
but 1433 could be used of such things only ironically.

G5836

Synonyms See Definition for didomi { [G1325]}
See Definition for doreomai { [G1433]}

1325 "to give" in general, opposite to { [G2983]} "to take"? 1433
specific, "to bestow, present"? 1325 might be used even of evils,
but 1433 could be used of such things only ironically.

G1435 δῶρον

δῶρον
dōron
do'-ron
A present; specifically a sacrifice

KJV Usage: gift, offering.


G734 Ἀρτεμάς
Ἀρτεμάς
Artemas
ar-tem-as'
Contracted from a compound of G735 and G1435; gift of Artemis; Artemas (or Artemidorus), a Christian

KJV Usage: Artemas.


G1431 δωρεά
δωρεά
dōrea
do-reh-ah'
From G1435; a gratuity

KJV Usage: gift.


G1433 δωρέομαι
δωρέομαι
dōreomai
do-reh'-om-ahee
Middle voice from G1435; to bestow gratuitously

KJV Usage: give.


G2211 Ζηνᾱς
Ζηνᾱς
Zēnas
dzay-nas'
Probably contracted from a poetic form of G2203 and G1435; Jove given; Zenas, a Christian

KJV Usage: Zenas.


G3564 Νυμφᾱς
Νυμφᾱς
Numphas
noom-fas'
Probably contracted for a compound of G3565 and G1435; nymph given (that is, born); Nymphas, a Christian

KJV Usage: Nymphas.


G5839
Synonyms See Definition for doma { [G1390]}
See Definition for dosis { [G1394]}
See Definition for dorea { [G1431]}
See Definition for doron { [G1435]}

1390 refers to giving or a thing given, cf. a medical dose. 1435
refers to a present yet not always gratuitous or wholly unsuggestive
of recompence? 1431 differs from 1435 in denoting a gift which is
also a gratuity, hence of the gift of a sovereign. 1394 is what God
confers as a possessor of all things.

G5839

Synonyms See Definition for doma { [G1390]}
See Definition for dosis { [G1394]}
See Definition for dorea { [G1431]}
See Definition for doron { [G1435]}

1390 refers to giving or a thing given, cf. a medical dose. 1435
refers to a present yet not always gratuitous or wholly unsuggestive
of recompence? 1431 differs from 1435 in denoting a gift which is
also a gratuity, hence of the gift of a sovereign. 1394 is what God
confers as a possessor of all things.

G1462 ἔγκλημα

ἔγκλημα
egklēma
eng'-klay-mah
From G1458; an accusation, that is, offence alleged

KJV Usage: crime laid against, laid to charge.


G5803
Synonyms See Definition for aitiama { [G157]}
See Definition for enklema { [G1462]}
See Definition for kategoreo { [G2723]}

157-to accuse with primary reference to the ground of the
accusation, the crime
1462-to make a verbal assault which reaches its goal
2723-to accuse formally before a tribunal, bring a charge against
publicly.

G5803

Synonyms See Definition for aitiama { [G157]}
See Definition for enklema { [G1462]}
See Definition for kategoreo { [G2723]}

157-to accuse with primary reference to the ground of the
accusation, the crime
1462-to make a verbal assault which reaches its goal
2723-to accuse formally before a tribunal, bring a charge against
publicly.

G1484 ἔθνος

ἔθνος
ethnos
eth'-nos
Probably from G1486; a race (as of the same habit), that is, a tribe; specifically a foreign (non-Jewish) one (usually by implication pagan)

KJV Usage: Gentile, heathen, nation, people.


G1481 ἐθνάρχης
ἐθνάρχης
ethnarchēs
eth-nar'-khace
From G1484 and G746; the governor [not king] of a district

KJV Usage: ethnarch.


G1482 ἐθνικός
ἐθνικός
ethnikos
eth-nee-kos'
From G1484; national (“ethnic”), that is, (specifically) a Gentile

KJV Usage: heathen (man).


G5927
People, Nation. See Definition for laos { [G2992]}
See Definition for ethnos { [G1484]}
See Definition for demos { [G1218]}
See Definition for ochlos { [G3793]}

laos is a word which is usually limited in use to the chosen people,
Israel.

ethnos in the singular is a general term for nation, applied to any
nation, even to the Jews. In the plural it ordinarily denotes all
mankind aside from the Jews and in contrast with them, the Gentiles.

demos is a people, especially organized and convened together, and
exercising their rights as citizens.

ochlos is a crowd, an unorganized multitude, especially composed
of those who have not the rights and privileges of free citizens.

G5927

People, Nation. See Definition for laos { [G2992]}
See Definition for ethnos { [G1484]}
See Definition for demos { [G1218]}
See Definition for ochlos { [G3793]}

laos is a word which is usually limited in use to the chosen people,
Israel.

ethnos in the singular is a general term for nation, applied to any
nation, even to the Jews. In the plural it ordinarily denotes all
mankind aside from the Jews and in contrast with them, the Gentiles.

demos is a people, especially organized and convened together, and
exercising their rights as citizens.

ochlos is a crowd, an unorganized multitude, especially composed
of those who have not the rights and privileges of free citizens.

G1492 εἴδω

εἴδω
eidō
i'-do
A primary verb; used only in certain past tenses, the others being borrowed from the equivalent, G3700 and G3708; properly to see (literally or figuratively); by implication (in the perfect only) to know

KJV Usage: be aware, behold, X can (+ not tell), consider, (have) known (-ledge), look (on), perceive, see, be sure, tell, understand, wist, wot.

Compare G3700.

G86 ᾅδης
ᾅδης
hadēs
hah'-dace
From G1 (as a negative particle) and G1492; properly unseen, that is, “Hades” or the place (state) of departed souls

KJV Usage: grave, hell.


G127 αἰδώς
αἰδώς
aidōs
ahee-doce'
Perhaps from G1 (as a negative particle) and G1492 (through the idea of downcast eyes); bashfulness, that is, (towards men), modesty or (towards God) awe

KJV Usage: reverence, shamefacedness.


G542 ἀπείδω
ἀπείδω
apeidō
ap-i'-do
From G575 and the same as G1492; to see fully

KJV Usage: see.


G1491 εἶδος
εἶδος
eidos
i'-dos
From G1492; a view, that is, form (literally or figuratively)

KJV Usage: appearance, fashion, shape, sight.


G1896 ἐπεῖδον
ἐπεῖδον
epeidon
ep-i'-don
From G1909 and G1492; to regard (favorably or otherwise)

KJV Usage: behold, look upon.


G2396 ἴδε
ἴδε
ide
id'-eh
Second person singular imperative active of G1492; used as interjection to denote surprise; lo!

KJV Usage: behold, lo, see.


G2397 ἰδέα
ἰδέα
idea
id-eh'-ah
From G1492; a sight (compare figuratively “idea”), that is, aspect

KJV Usage: countenance.


G2400 ἰδού
ἰδού
idou
id-oo'
Second person singular imperative middle voice of G1492; used as imperative lo!

KJV Usage: behold, lo, see.


G2470 ἴσος
ἴσος
isos
ee'-sos
Probably from G1492 (through the idea of seeming); similar (in amount or kind)

KJV Usage: + agree, as much, equal, like.


G2477 ἱστορέω
ἱστορέω
historeō
his-tor-eh'-o
From a derivative of G1492; to be knowing (learned), that is, (by implication) to visit for information (interview)

KJV Usage: see.


G3700 ὀπτάνομαι, ὄπτομαι
ὀπτάνομαι, ὄπτομαι
optanomai optomai
op-tan'-om-ahee, op'-tom-ahee
The first a (middle voice) prolonged form of the second (primary) which is used for it in certain tenses; and both as alternates of G3708; to gaze (that is, with wide open eyes, as at something remarkable; and thus differing from G991, which denotes simply voluntary observation; and from G1492, which expresses merely mechanical, passive or casual vision; while G2300, and still more emphatically its intensive G2334, signifies an earnest but more continued inspection; and G4648 a watching from a distance)

KJV Usage: appear, look, see, shew self.


G4275 προείδω
προείδω
proeidō
pro-i'-do
From G4253 and G1492; foresee

KJV Usage: foresee, saw before.


G4894 συνείδω
συνείδω
suneidō
soon-i'-do
From G4862 and G1492; to see completely; used (like its primary) only in two past tenses, respectively meaning to understand or become aware, and to be conscious or (clandestinely) informed of

KJV Usage: consider, know, be privy, be ware of.


G5237 ὑπερείδω
ὑπερείδω
hupereidō
hoop-er-i'-do
From G5228 and G1492; to overlook, that is, not punish

KJV Usage: wink at.


G5825
Synonyms See Definition for ginosko { [G1097]}
See Definition for eido { [G1492]}
See Definition for epistamai { [G1987]}
See Definition for syniemi { [G4920]}

1097-a knowledge grounded on personal experience
1492-to see with the mind's eye, signifies a clear and purely
mental perception
1987-a knowledge obtained by proximity to the thing known,
cf. our understanding
4920-implies a native insight, knowledge gained through the
five senses.

G5825

Synonyms See Definition for ginosko { [G1097]}
See Definition for eido { [G1492]}
See Definition for epistamai { [G1987]}
See Definition for syniemi { [G4920]}

1097-a knowledge grounded on personal experience
1492-to see with the mind's eye, signifies a clear and purely
mental perception
1987-a knowledge obtained by proximity to the thing known,
cf. our understanding
4920-implies a native insight, knowledge gained through the
five senses.

G1506 εἰλικρινής

εἰλικρινής
eilikrinēs
i-lik-ree-nace'
From εἵλη heilē (the sun’s ray) and G2919; judged by sunlight, that is, tested as genuine (figuratively)

KJV Usage: pure, sincere.


G1505 εἰλικρίνεια
εἰλικρίνεια
eilikrineia
i-lik-ree'-ni-ah
From G1506; clearness, that is, (by implication) purity (figuratively)

KJV Usage: sincerity.


G5840
Synonyms See Definition for eilikrines { [G1506]}
See Definition for katharos { [G2513]}

1506-denotes freedom from falsehoods
2513-denotes freedom from defilements, of the flesh and
the world.

G5896
Pure. See Definition for eilikrines { [G1506]}
See Definition for katharos { [G2513]}
See Definition for amiantos { [G283]}

eilikrines denotes chiefly that which is pure as being
sincere, free from foreign admixture.

katharos is that which is pure as being clean, free from soil
or stain. The meaning of both in the N.T. is distinctly ethical.

amiantos is unspotted, describing that which is far removed
from every kind of contamination.

G5840

Synonyms See Definition for eilikrines { [G1506]}
See Definition for katharos { [G2513]}

1506-denotes freedom from falsehoods
2513-denotes freedom from defilements, of the flesh and
the world.

G5896

Pure. See Definition for eilikrines { [G1506]}
See Definition for katharos { [G2513]}
See Definition for amiantos { [G283]}

eilikrines denotes chiefly that which is pure as being
sincere, free from foreign admixture.

katharos is that which is pure as being clean, free from soil
or stain. The meaning of both in the N.T. is distinctly ethical.

amiantos is unspotted, describing that which is far removed
from every kind of contamination.

G1577 ἐκκλησία

ἐκκλησία
ekklēsia
ek-klay-see'-ah
From a compound of G1537 and a derivative of G2564; a calling out, that is, (concretely) a popular meeting, especially a religious congregation (Jewish synagogue, or Christian community of members on earth or saints in heaven or both)

KJV Usage: assembly, church.


G5897
Assembly, Church. See Definition for synagoge { [G4864]}
See Definition for ekklesia { [G1577]}
See Definition for panegyris { [G3831]}

According to their derivation, synagoge is simply an assembly,
a mass of people gathered together?

ekklesia is a narrower word, also an assembly, but including
only those specially called together out of a larger multitude,
for the transaction of business. ekklesia usually denotes a
somewhat more select company than synagoge. A significant use of
ekklesia in strict harmony with its derivation was common among
the Greeks. It was their common word for the lawful assembly in a free
Greek city of all those possessing the rights of citizenship, for the
transaction of public affairs. They were summoned out of the
whole population, ``a select portion of it, including neither the
populace, nor strangers, nor yet those who had forfeited their civic
rights''(Trench). synagoge had been, before N.T. times,
appropriated to designate a synagogue, a Jewish assembly for worship,
distinct from the Temple, in which sense it is used in the N.T.
Probably for that reason, and also for its greater inherent
etymological fitness, ekklesia is the word taken to designate
a Christian church, a company of believers who meet for worship.
Both these words, however, are sometimes used in the N.T. in a
non-technical sense.

panegyris, occurring only in Heb 12:23, differs from both,
denoting a solemn assembly for festal rejoicing.

G5897

Assembly, Church. See Definition for synagoge { [G4864]}
See Definition for ekklesia { [G1577]}
See Definition for panegyris { [G3831]}

According to their derivation, synagoge is simply an assembly,
a mass of people gathered together?

ekklesia is a narrower word, also an assembly, but including
only those specially called together out of a larger multitude,
for the transaction of business. ekklesia usually denotes a
somewhat more select company than synagoge. A significant use of
ekklesia in strict harmony with its derivation was common among
the Greeks. It was their common word for the lawful assembly in a free
Greek city of all those possessing the rights of citizenship, for the
transaction of public affairs. They were summoned out of the
whole population, ``a select portion of it, including neither the
populace, nor strangers, nor yet those who had forfeited their civic
rights''(Trench). synagoge had been, before N.T. times,
appropriated to designate a synagogue, a Jewish assembly for worship,
distinct from the Temple, in which sense it is used in the N.T.
Probably for that reason, and also for its greater inherent
etymological fitness, ekklesia is the word taken to designate
a Christian church, a company of believers who meet for worship.
Both these words, however, are sometimes used in the N.T. in a
non-technical sense.

panegyris, occurring only in Heb 12:23, differs from both,
denoting a solemn assembly for festal rejoicing.

G1605 ἐκπλήσσω

ἐκπλήσσω
ekplēssō
ek-place'-so
From G1537 and G4141; to strike with astonishment

KJV Usage: amaze, astonish.


G5841
Synonyms See Definition for ekplesso { [G1605]}
See Definition for ptoeo { [G4422]}
See Definition for tremo { [G5141]}
See Definition for phobeo { [G5399]}

1605-"to be astonished", prop. To be struck with terror, of a
sudden and startling alarm? But like our "astonish" in
popular use, often employed on comparatively slight occasions
4422-"to terrify", to agitate with fear
5141-"to tremble", predominately physical
5399-"to fear", the general term? Often used of a protracted state.

G5841

Synonyms See Definition for ekplesso { [G1605]}
See Definition for ptoeo { [G4422]}
See Definition for tremo { [G5141]}
See Definition for phobeo { [G5399]}

1605-"to be astonished", prop. To be struck with terror, of a
sudden and startling alarm? But like our "astonish" in
popular use, often employed on comparatively slight occasions
4422-"to terrify", to agitate with fear
5141-"to tremble", predominately physical
5399-"to fear", the general term? Often used of a protracted state.

G1650 ἔλεγχος

ἔλεγχος
elegchos
el'-eng-khos
From G1651; proof, conviction

KJV Usage: evidence, reproof.


G5884
Synonyms for To Rebuke? Rebuke, Accusation. See Definition for epitimao { [G2008]}
See Definition for elencho { [G1651]}
See Definition for aitia { [G156]}
See Definition for elenchos { [G1650]}

epitimao means simply to rebuke, in any sense. It may be
justly or unjustly, and, if justly, the rebuke may be heeded or it may
not.

elencho, on the other hand, means to rebuke with sufficient cause,
and also effectually, so as to bring the one rebuked to a confession
or at least a conviction of sin. In other words, it means to
convince.

A similar distinction exists between the nouns aitia and
elenchos. aitia is an accusation, whether false or true.
elenchos is a charge which is shown to be true, and often is so
confessed by the accused. It has both a judicial and a moral meaning.

G5884

Synonyms for To Rebuke? Rebuke, Accusation. See Definition for epitimao { [G2008]}
See Definition for elencho { [G1651]}
See Definition for aitia { [G156]}
See Definition for elenchos { [G1650]}

epitimao means simply to rebuke, in any sense. It may be
justly or unjustly, and, if justly, the rebuke may be heeded or it may
not.

elencho, on the other hand, means to rebuke with sufficient cause,
and also effectually, so as to bring the one rebuked to a confession
or at least a conviction of sin. In other words, it means to
convince.

A similar distinction exists between the nouns aitia and
elenchos. aitia is an accusation, whether false or true.
elenchos is a charge which is shown to be true, and often is so
confessed by the accused. It has both a judicial and a moral meaning.

G1651 ἐλέγχω

ἐλέγχω
elegchō
el-eng'-kho
Of uncertain affinity; to confute, admonish

KJV Usage: convict, convince, tell a fault, rebuke, reprove.


G557 ἀπελεγμός
ἀπελεγμός
apelegmos
ap-el-eg-mos'
From a compound of G575 and G1651; refutation, that is, (by implication) contempt

KJV Usage: nought.


G1246 διακατελέγχομαι
διακατελέγχομαι
diakatelegchomai
dee-ak-at-el-eng'-khom-ahee
Middle voice from G1223 and a compound of G2596 and G1651; to prove downright, that is, confute

KJV Usage: convince.


G1649 ἔλεγξις
ἔλεγξις
elegxis
el'-eng-xis
From G1651; refutation, that is, reproof

KJV Usage: rebuke.


G1650 ἔλεγχος
ἔλεγχος
elegchos
el'-eng-khos
From G1651; proof, conviction

KJV Usage: evidence, reproof.


G1827 ἐξελέγχω
ἐξελέγχω
exelegchō
ex-el-eng'-kho
From G1537 and G1651; to convict fully, that is, (by implication) to punish

KJV Usage: convince.


G5884
Synonyms for To Rebuke? Rebuke, Accusation. See Definition for epitimao { [G2008]}
See Definition for elencho { [G1651]}
See Definition for aitia { [G156]}
See Definition for elenchos { [G1650]}

epitimao means simply to rebuke, in any sense. It may be
justly or unjustly, and, if justly, the rebuke may be heeded or it may
not.

elencho, on the other hand, means to rebuke with sufficient cause,
and also effectually, so as to bring the one rebuked to a confession
or at least a conviction of sin. In other words, it means to
convince.

A similar distinction exists between the nouns aitia and
elenchos. aitia is an accusation, whether false or true.
elenchos is a charge which is shown to be true, and often is so
confessed by the accused. It has both a judicial and a moral meaning.

G5884

Synonyms for To Rebuke? Rebuke, Accusation. See Definition for epitimao { [G2008]}
See Definition for elencho { [G1651]}
See Definition for aitia { [G156]}
See Definition for elenchos { [G1650]}

epitimao means simply to rebuke, in any sense. It may be
justly or unjustly, and, if justly, the rebuke may be heeded or it may
not.

elencho, on the other hand, means to rebuke with sufficient cause,
and also effectually, so as to bring the one rebuked to a confession
or at least a conviction of sin. In other words, it means to
convince.

A similar distinction exists between the nouns aitia and
elenchos. aitia is an accusation, whether false or true.
elenchos is a charge which is shown to be true, and often is so
confessed by the accused. It has both a judicial and a moral meaning.

G1653 ἐλεέω

ἐλεέω
eleeō
el-eh-eh'-o
From G1656; to compassionate (by word or deed, specifically by divine grace)

KJV Usage: have compassion (pity on), have (obtain, receive, shew) mercy (on).


G1655 ἐλεήμων
ἐλεήμων
eleēmōn
el-eh-ay'-mone
From G1653; compassionate (actively)

KJV Usage: merciful.


G5842
Synonyms See Definition for eleeo { [G1653]}
See Definition for oiktirmos { [G3628]}

1653-to feel sympathy with the misery of another, esp. such
sympathy as manifests itself in act, less freq. in word
3628-denotes the inward feeling of compassion which abides in
the heart. A criminal begs 1653 of his judge? but hopeless
suffering is often the object of 3628.

G5842

Synonyms See Definition for eleeo { [G1653]}
See Definition for oiktirmos { [G3628]}

1653-to feel sympathy with the misery of another, esp. such
sympathy as manifests itself in act, less freq. in word
3628-denotes the inward feeling of compassion which abides in
the heart. A criminal begs 1653 of his judge? but hopeless
suffering is often the object of 3628.

G1656 ἔλεος

ἔλεος
eleos
el'-eh-os
Of uncertain affinity; compassion (human or divine, especially active)

KJV Usage: (+ tender) mercy.


G1652 ἐλεεινός
ἐλεεινός
eleeinos
el-eh-i-nos'
From G1656; pitiable

KJV Usage: miserable.


G1653 ἐλεέω
ἐλεέω
eleeō
el-eh-eh'-o
From G1656; to compassionate (by word or deed, specifically by divine grace)

KJV Usage: have compassion (pity on), have (obtain, receive, shew) mercy (on).


G1654 ἐλεημοσύνη
ἐλεημοσύνη
eleēmosunē
el-eh-ay-mos-oo'-nay
From G1656; compassionateness, that is, (as exercised towards the poor) beneficence, or (concretely) a benefaction

KJV Usage: alms (-deeds).


G5913
Mercy, compassion. See Definition for eleos { [G1656]}
See Definition for oiktirmos { [G3628]}

Both words denote sympathy, fellow-feeling with misery, mercy,
compassion. eleos, however, manifests itself chiefly in acts rather
than words, while oiktirmos is used rather of the inward feeling of
compassion which abides in the heart. A criminal might ask for
eleos, mercy, from his judge? but hopeless suffering may be the
object of oiktirmos, compassion.

G5913

Mercy, compassion. See Definition for eleos { [G1656]}
See Definition for oiktirmos { [G3628]}

Both words denote sympathy, fellow-feeling with misery, mercy,
compassion. eleos, however, manifests itself chiefly in acts rather
than words, while oiktirmos is used rather of the inward feeling of
compassion which abides in the heart. A criminal might ask for
eleos, mercy, from his judge? but hopeless suffering may be the
object of oiktirmos, compassion.

G1718 ἐμφανίζω

ἐμφανίζω
emphanizō
em-fan-id'-zo
From G1717; to exhibit (in person) or disclose (by words)

KJV Usage: appear, declare (plainly), inform, (will) manifest, shew, signify.


G5831
Synonyms See Definition for deloo { [G1213]}
See Definition for emphanizo { [G1718]}

1213-to render evident to the mind, of such disclosures as exhibit
character or suggest inferences
1718-to manifest to the sight, make visible.

G5831

Synonyms See Definition for deloo { [G1213]}
See Definition for emphanizo { [G1718]}

1213-to render evident to the mind, of such disclosures as exhibit
character or suggest inferences
1718-to manifest to the sight, make visible.

G1753 ἐνέργεια

ἐνέργεια
energeia
en-erg'-i-ah
From G1756; efficiency (“energy”)

KJV Usage: operation, strong, (effectual) working.


G5820
Synonyms See Definition for bia { [G970]}
See Definition for dynamis { [G1411]}
See Definition for energeia { [G1753]}
See Definition for exousia { [G1849]}
See Definition for ischys { [G2479]}
See Definition for kratos { [G2904]}

970-force, effective, often oppressive power exhibiting itself
in single deeds of violence
1411-power, natural ability, general and inherent
1753-working, power in exercise, operative power
1849-primarily liberty of action? Then authority--either as
delegated power, or as unrestrained, arbitrary power
2479-strength, power, (especially physical) as an endowment
2904-might, relative and manifested power--in the NT chiefly
of God.

G5820

Synonyms See Definition for bia { [G970]}
See Definition for dynamis { [G1411]}
See Definition for energeia { [G1753]}
See Definition for exousia { [G1849]}
See Definition for ischys { [G2479]}
See Definition for kratos { [G2904]}

970-force, effective, often oppressive power exhibiting itself
in single deeds of violence
1411-power, natural ability, general and inherent
1753-working, power in exercise, operative power
1849-primarily liberty of action? Then authority--either as
delegated power, or as unrestrained, arbitrary power
2479-strength, power, (especially physical) as an endowment
2904-might, relative and manifested power--in the NT chiefly
of God.

G1763 ἐνιαυτός

ἐνιαυτός
eniautos
en-ee-ow-tos'
Prolonged from a primary word ἔνος enos (a year); a year

KJV Usage: year.


G5843
Synonyms See Definition for eniautos { [G1763]}
See Definition for etos { [G2094]}

1763-denotes a year as viewed as a cycle or period of time
2094-denotes a year as a division or sectional portion of time.

G5843

Synonyms See Definition for eniautos { [G1763]}
See Definition for etos { [G2094]}

1763-denotes a year as viewed as a cycle or period of time
2094-denotes a year as a division or sectional portion of time.

G1781 ἐντέλλομαι

ἐντέλλομαι
entellomai
en-tel'-lom-ahee
From G1722 and the base of G5056; to enjoin

KJV Usage: (give) charge, (give) command(-ments), injoin.


G1778 ἔνταλμα
ἔνταλμα
entalma
en'-tal-mah
From G1781; an injunction, that is, religious precept

KJV Usage: commandment.


G1785 ἐντολή
ἐντολή
entolē
en-tol-ay'
From G1781; injunction, that is, an authoritative prescription

KJV Usage: commandment, precept.


G5844
Synonyms See Definition for entellomai { [G1781]}
See Definition for keleuo { [G2753]}
See Definition for parangello { [G3853]}
See Definition for tasso { [G5021]}

1781-to enjoin, is used esp. of those whose office or position
invests them with claims, and points rather to the contents
of the command, cf "our instruction"
2753-to command, designates verbal orders, coming usually from a
superior
3853-to charge, is used esp. of the order of a military commander
to his troops
5021-assign a post to, with a suggestion of duties connected with
it, often used of military appointments

3853 differs from 1781 in denoting fixed and abiding obligations
rather than specific or occasional instructions, duties arising from
the office rather than coming from the personal will of a superior.

G5844

Synonyms See Definition for entellomai { [G1781]}
See Definition for keleuo { [G2753]}
See Definition for parangello { [G3853]}
See Definition for tasso { [G5021]}

1781-to enjoin, is used esp. of those whose office or position
invests them with claims, and points rather to the contents
of the command, cf "our instruction"
2753-to command, designates verbal orders, coming usually from a
superior
3853-to charge, is used esp. of the order of a military commander
to his troops
5021-assign a post to, with a suggestion of duties connected with
it, often used of military appointments

3853 differs from 1781 in denoting fixed and abiding obligations
rather than specific or occasional instructions, duties arising from
the office rather than coming from the personal will of a superior.

G1783 ἔντευξις

ἔντευξις
enteuxis
ent'-yook-sis
From G1793; an interview, that is, (specifically) supplication

KJV Usage: intercession, prayer.


G5828
Synonyms See Definition for deesis { [G1162]}
See Definition for enteuxis { [G1783]}
See Definition for proseuche { [G4335]}

1162 is petitionary, 4335 is a word of sacred character, being
limited to prayer to God, whereas 1162 may also be used of a

G5883
Synonyms for Prayer. See Definition for euche { [G2171]}
See Definition for proseuche { [G4335]}
See Definition for deesis { [G1162]}
See Definition for enteuxis { [G1783]}
See Definition for eucharistia { [G2169]}
See Definition for aitema { [G155]}
See Definition for iketeria { [G2428]}

euche, when it means prayer, has apparently a general
signification.

proseuche and deesis are often used together. proseuche is
restricted to prayer to God, while deesis has no such restriction.
deesis also refers chiefly to prayer for particular benefits,
while proseuche is more general.

The prominent thought in enteuxis is that of boldness and freedom
in approach to God.

eucharistia is thanksgiving, the grateful acknowledgment of
God's mercies, chiefly in prayer.

aitema, much like deesis, denotes a specific petition for a
particular thing.

In iketeria the attitude of humility and deprecation in prayer is
specially emphasized. All these words may incticate at times not
different kinds of prayer, but the same prayer viewed from different
stand-points.

G5828

Synonyms See Definition for deesis { [G1162]}
See Definition for enteuxis { [G1783]}
See Definition for proseuche { [G4335]}

1162 is petitionary, 4335 is a word of sacred character, being
limited to prayer to God, whereas 1162 may also be used of a

G5883

Synonyms for Prayer. See Definition for euche { [G2171]}
See Definition for proseuche { [G4335]}
See Definition for deesis { [G1162]}
See Definition for enteuxis { [G1783]}
See Definition for eucharistia { [G2169]}
See Definition for aitema { [G155]}
See Definition for iketeria { [G2428]}

euche, when it means prayer, has apparently a general
signification.

proseuche and deesis are often used together. proseuche is
restricted to prayer to God, while deesis has no such restriction.
deesis also refers chiefly to prayer for particular benefits,
while proseuche is more general.

The prominent thought in enteuxis is that of boldness and freedom
in approach to God.

eucharistia is thanksgiving, the grateful acknowledgment of
God's mercies, chiefly in prayer.

aitema, much like deesis, denotes a specific petition for a
particular thing.

In iketeria the attitude of humility and deprecation in prayer is
specially emphasized. All these words may incticate at times not
different kinds of prayer, but the same prayer viewed from different
stand-points.

G1785 ἐντολή

ἐντολή
entolē
en-tol-ay'
From G1781; injunction, that is, an authoritative prescription

KJV Usage: commandment, precept.


G5918
Law. See Definition for nomos { [G3551]}
See Definition for entole { [G1785]}
See Definition for dogma { [G1378]}

nomos is the common word meaning law. It may mean law in
general. In the N.T., however, it usually means the law of God, and
most frequently the Mosaic law.

entole is more specific, being used of a particular command.

dogma is an authoritative conclusion, a proposition which it is
expected that all will recognize as universally binding.

G5918

Law. See Definition for nomos { [G3551]}
See Definition for entole { [G1785]}
See Definition for dogma { [G1378]}

nomos is the common word meaning law. It may mean law in
general. In the N.T., however, it usually means the law of God, and
most frequently the Mosaic law.

entole is more specific, being used of a particular command.

dogma is an authoritative conclusion, a proposition which it is
expected that all will recognize as universally binding.

G1791 ἐντροπή

ἐντροπή
entropē
en-trop-ay'
From G1788; confusion

KJV Usage: shame.


G5882
Synonyms for Shame, Disgrace. See Definition for aidos { [G127]}
See Definition for aischyne { [G152]}
See Definition for entrope { [G1791]}
See Definition for sophrosyne { [G4997]}

aidos is the feeling of innate moral repugnance to doing a
dishonorable act. This moral repugnance is not found in aischyne,
which is rather the feeling of disgrache which results from doing
an unworthy thing, or the fear of such disgrace which serves to
prevent its being done. aidos is thus the nobler word, aischyne
having regard chiefly to the opinions of others. aidos is the fear
of doing a shameful thing, aischyne is chiefly the fear of being
found out. "aidos would always restrain a good man from an
unworthy act, while aischyne might sometimes restrain a bad one"
(Trench).

entrope stands somewhat between the other two words in meaning,
but in the N.T. leans to the nobler side, indicating that
wholesome shame which leads a man to consideration of his
condition if it is unworthy, and to a change of conduct for the
better.

sophrosyne, self-command, may not seem to have much in common
with these three words. As a matter of fact, however, it expresses
positively that which aidwv expresses negatively.

G5882

Synonyms for Shame, Disgrace. See Definition for aidos { [G127]}
See Definition for aischyne { [G152]}
See Definition for entrope { [G1791]}
See Definition for sophrosyne { [G4997]}

aidos is the feeling of innate moral repugnance to doing a
dishonorable act. This moral repugnance is not found in aischyne,
which is rather the feeling of disgrache which results from doing
an unworthy thing, or the fear of such disgrace which serves to
prevent its being done. aidos is thus the nobler word, aischyne
having regard chiefly to the opinions of others. aidos is the fear
of doing a shameful thing, aischyne is chiefly the fear of being
found out. "aidos would always restrain a good man from an
unworthy act, while aischyne might sometimes restrain a bad one"
(Trench).

entrope stands somewhat between the other two words in meaning,
but in the N.T. leans to the nobler side, indicating that
wholesome shame which leads a man to consideration of his
condition if it is unworthy, and to a change of conduct for the
better.

sophrosyne, self-command, may not seem to have much in common
with these three words. As a matter of fact, however, it expresses
positively that which aidwv expresses negatively.

G1849 ἐξουσία

ἐξουσία
exousia
ex-oo-see'-ah
From G1832 (in the sense of ability); privilege, that is, (subjectively) force, capacity, competency, freedom, or (objectively) mastery (concretely magistrate, superhuman, potentate, token of control), delegated influence

KJV Usage: authority, jurisdiction, liberty, power, right, strength.


G1850 ἐξουσιάζω
ἐξουσιάζω
exousiazō
ex-oo-see-ad'-zo
From G1849; to control

KJV Usage: exercise authority upon, bring under the (have) power of.


G5820
Synonyms See Definition for bia { [G970]}
See Definition for dynamis { [G1411]}
See Definition for energeia { [G1753]}
See Definition for exousia { [G1849]}
See Definition for ischys { [G2479]}
See Definition for kratos { [G2904]}

970-force, effective, often oppressive power exhibiting itself
in single deeds of violence
1411-power, natural ability, general and inherent
1753-working, power in exercise, operative power
1849-primarily liberty of action? Then authority--either as
delegated power, or as unrestrained, arbitrary power
2479-strength, power, (especially physical) as an endowment
2904-might, relative and manifested power--in the NT chiefly
of God.

G5820

Synonyms See Definition for bia { [G970]}
See Definition for dynamis { [G1411]}
See Definition for energeia { [G1753]}
See Definition for exousia { [G1849]}
See Definition for ischys { [G2479]}
See Definition for kratos { [G2904]}

970-force, effective, often oppressive power exhibiting itself
in single deeds of violence
1411-power, natural ability, general and inherent
1753-working, power in exercise, operative power
1849-primarily liberty of action? Then authority--either as
delegated power, or as unrestrained, arbitrary power
2479-strength, power, (especially physical) as an endowment
2904-might, relative and manifested power--in the NT chiefly
of God.

G1922 ἐπίγνωσις

ἐπίγνωσις
epignōsis
ip-ig'-no-sis
From G1921; recognition, that is, (by implication) full discernment, acknowledgement

KJV Usage: (ac-) knowledge (-ing, -ment).


G5894
Wisdom, Knowledge. See Definition for sophia { [G4678]}
See Definition for phronesis { [G5428]}
See Definition for gnosis { [G1108]}
See Definition for epignosis { [G1922]}

sophia is certainly the highest word of all these. It is properly
wisdom. It denotes mental excellence in the highest and fullest
sense, expressing an attitude as well as an act of the mind.
It comprehends knowledge and implies goodness, including the striving
after the highest ends, as well as the using of the best means for
their attainment. It is never ascribed to any one but God and good
men, except in a plainly ironical sense.

phronesis is a middle term, sometimes having a meaning nearly as
high as sophia, sometimes much lower. It means prudence,
intelligence, a skillful adaptation of the means to the end
desired, the end, however, not being necessarily a good one.

gnosis is knowledge, cognition, the understanding of facts or
truths, or else insight, discernment.

epignosis has an intensive meaning as compared with gnosis, it
is a fuller, clearer, more thorough knowledge. The verb epiginosko
has the same intensive force as compared with ginosko.

G5894

Wisdom, Knowledge. See Definition for sophia { [G4678]}
See Definition for phronesis { [G5428]}
See Definition for gnosis { [G1108]}
See Definition for epignosis { [G1922]}

sophia is certainly the highest word of all these. It is properly
wisdom. It denotes mental excellence in the highest and fullest
sense, expressing an attitude as well as an act of the mind.
It comprehends knowledge and implies goodness, including the striving
after the highest ends, as well as the using of the best means for
their attainment. It is never ascribed to any one but God and good
men, except in a plainly ironical sense.

phronesis is a middle term, sometimes having a meaning nearly as
high as sophia, sometimes much lower. It means prudence,
intelligence, a skillful adaptation of the means to the end
desired, the end, however, not being necessarily a good one.

gnosis is knowledge, cognition, the understanding of facts or
truths, or else insight, discernment.

epignosis has an intensive meaning as compared with gnosis, it
is a fuller, clearer, more thorough knowledge. The verb epiginosko
has the same intensive force as compared with ginosko.

G1932 ἐπιείκεια

ἐπιείκεια
epieikeia
ep-ee-i'-ki-ah
From G1933; suitableness, that is, (by implication) equity, mildness

KJV Usage: clemency, gentleness.


G5899
Gentleness. See Definition for praotes { [G4236]}
See Definition for epieikeia { [G1932]}

Both words may be translated gentleness, yet there are marked
differences in meaning. praotes is rather passive, denoting, as
has been said above (see Humility, Gentleness), one's attitude toward
others in view of their acts, bad or good.

epieikeia is distinctly active, it is seen in one's deeds toward
others, and it usually implies the relation of superior to inferior.
It is fundamentally a relaxing of strict legal requirements concerning
others, yet doing this in order more fully to carry out the real
spirit of the law. It is clemency in which there is no element of
weakness or injustice.

G5899

Gentleness. See Definition for praotes { [G4236]}
See Definition for epieikeia { [G1932]}

Both words may be translated gentleness, yet there are marked
differences in meaning. praotes is rather passive, denoting, as
has been said above (see Humility, Gentleness), one's attitude toward
others in view of their acts, bad or good.

epieikeia is distinctly active, it is seen in one's deeds toward
others, and it usually implies the relation of superior to inferior.
It is fundamentally a relaxing of strict legal requirements concerning
others, yet doing this in order more fully to carry out the real
spirit of the law. It is clemency in which there is no element of
weakness or injustice.

G1939 ἐπιθυμία

ἐπιθυμία
epithumia
ep-ee-thoo-mee'-ah
From G1937; a longing (especially for what is forbidden)

KJV Usage: concupiscence, desire, lust (after).


G5845
Synonyms See Definition for epithymia { [G1939]}
See Definition for pathos { [G3806]}

3806 represents the passive, 1939 the active side of vice?
1939 is more comprehensive in meaning than 3806? 1939 is
(evil) desire, 3806 is ungovernable desire.

G5906
Desire, Lust. See Definition for epithymia { [G1939]}
See Definition for pathos { [G3806]}
See Definition for orme { [G3730]}
See Definition for orexis { [G3715]}

epithymia is the broadest of these words. Its meaning may be good,
but it is usually bad. It denotes any natural desire or appetite,
usually with the implication that it is a depraved desire.

pathos has not as broad a meaning as in classical Greek, but
denotes evil desire, chiefly, however, as a condition of the soul
rather than in active operation.

orme indicates hostile motion toward an object, either for
seizing or repelling.

orexis is a desire or appetite, especially seeking the object of
gratification in order to make it one's own.

G5845

Synonyms See Definition for epithymia { [G1939]}
See Definition for pathos { [G3806]}

3806 represents the passive, 1939 the active side of vice?
1939 is more comprehensive in meaning than 3806? 1939 is
(evil) desire, 3806 is ungovernable desire.

G5906

Desire, Lust. See Definition for epithymia { [G1939]}
See Definition for pathos { [G3806]}
See Definition for orme { [G3730]}
See Definition for orexis { [G3715]}

epithymia is the broadest of these words. Its meaning may be good,
but it is usually bad. It denotes any natural desire or appetite,
usually with the implication that it is a depraved desire.

pathos has not as broad a meaning as in classical Greek, but
denotes evil desire, chiefly, however, as a condition of the soul
rather than in active operation.

orme indicates hostile motion toward an object, either for
seizing or repelling.

orexis is a desire or appetite, especially seeking the object of
gratification in order to make it one's own.

G1987 ἐπίσταμαι

ἐπίσταμαι
epistamai
ep-is'-tam-ahee
Apparently a middle voice of G2186 (with G3563 implied); to put the mind upon, that is, comprehend, or be acquainted with

KJV Usage: know, understand.


G1990 ἐπιστήμων
ἐπιστήμων
epistēmōn
ep-ee-stay'-mone
From G1987; intelligent

KJV Usage: endued with knowledge.


G5825
Synonyms See Definition for ginosko { [G1097]}
See Definition for eido { [G1492]}
See Definition for epistamai { [G1987]}
See Definition for syniemi { [G4920]}

1097-a knowledge grounded on personal experience
1492-to see with the mind's eye, signifies a clear and purely
mental perception
1987-a knowledge obtained by proximity to the thing known,
cf. our understanding
4920-implies a native insight, knowledge gained through the
five senses.

G5825

Synonyms See Definition for ginosko { [G1097]}
See Definition for eido { [G1492]}
See Definition for epistamai { [G1987]}
See Definition for syniemi { [G4920]}

1097-a knowledge grounded on personal experience
1492-to see with the mind's eye, signifies a clear and purely
mental perception
1987-a knowledge obtained by proximity to the thing known,
cf. our understanding
4920-implies a native insight, knowledge gained through the
five senses.

G2008 ἐπιτιμάω

ἐπιτιμάω
epitimaō
ep-ee-tee-mah'-o
From G1909 and G5091; to tax upon, that is, censure or admonish; by implication forbid

KJV Usage: (straitly) charge, rebuke.


G2009 ἐπιτιμία
ἐπιτιμία
epitimia
ep-ee-tee-mee'-ah
From a compound of G1909 and G5092; properly esteem, that is, citizenship; used (in the sense of G2008) of a penalty

KJV Usage: punishment.


G5884
Synonyms for To Rebuke? Rebuke, Accusation. See Definition for epitimao { [G2008]}
See Definition for elencho { [G1651]}
See Definition for aitia { [G156]}
See Definition for elenchos { [G1650]}

epitimao means simply to rebuke, in any sense. It may be
justly or unjustly, and, if justly, the rebuke may be heeded or it may
not.

elencho, on the other hand, means to rebuke with sufficient cause,
and also effectually, so as to bring the one rebuked to a confession
or at least a conviction of sin. In other words, it means to
convince.

A similar distinction exists between the nouns aitia and
elenchos. aitia is an accusation, whether false or true.
elenchos is a charge which is shown to be true, and often is so
confessed by the accused. It has both a judicial and a moral meaning.

G5884

Synonyms for To Rebuke? Rebuke, Accusation. See Definition for epitimao { [G2008]}
See Definition for elencho { [G1651]}
See Definition for aitia { [G156]}
See Definition for elenchos { [G1650]}

epitimao means simply to rebuke, in any sense. It may be
justly or unjustly, and, if justly, the rebuke may be heeded or it may
not.

elencho, on the other hand, means to rebuke with sufficient cause,
and also effectually, so as to bring the one rebuked to a confession
or at least a conviction of sin. In other words, it means to
convince.

A similar distinction exists between the nouns aitia and
elenchos. aitia is an accusation, whether false or true.
elenchos is a charge which is shown to be true, and often is so
confessed by the accused. It has both a judicial and a moral meaning.

G2064 ἔρχομαι

ἔρχομαι
erchomai
er'-khom-ahee
Middle voice of a primary verb (used only in the present and imperfect tenses, the others being supplied by a kindred [middle voice] word, ἐλεύθομαι eleuthomai or ἔλθω elthō ; which do not otherwise occur); to come or go (in a great variety of applications, literally and figuratively)

KJV Usage: accompany, appear, bring, come enter, fall out, go, grow, X light, X next, pass, resort, be set.


G424 ἀνέρχομαι
ἀνέρχομαι
anerchomai
an-erkh'-om-ahee
From G303 and G2064; to ascend

KJV Usage: go up.


G565 ἀπέρχομαι
ἀπέρχομαι
aperchomai
ap-erkh'-om-ahee
From G575 and G2064; to go off (that is, depart), aside (that is, apart) or behind (that is, follow), literally or figuratively

KJV Usage: come, depart, go (aside, away, back, out, . . . ways), pass away, be past.


G1330 διέρχομαι
διέρχομαι
dierchomai
dee-er'-khom-ahee
From G1223 and G2064; to traverse (literally)

KJV Usage: come, depart, go (about, abroad, every where, over, through, throughout), pass (by, over, through, throughout), pierce through, travel, walk through.


G1525 εἰσέρχομαι
εἰσέρχομαι
eiserchomai
ice-er'-khom-ahee
From G1519 and G2064; to enter (literally or figuratively)

KJV Usage: X arise, come (in, into), enter in (-to), go in (through).


G1658 ἐλεύθερος
ἐλεύθερος
eleutheros
el-yoo'-ther-os
Probably from the alternate of G2064; unrestrained (to go at pleasure), that is, (as a citizen) not a slave (whether freeborn or manumitted), or (generally) exempt (from obligation or liability)

KJV Usage: free (man, woman), at liberty.


G1660 ἔλευσις
ἔλευσις
eleusis
el'-yoo-sis
From the alternate of G2064; an advent

KJV Usage: coming.


G1831 ἐξέρχομαι
ἐξέρχομαι
exerchomai
ex-er'-khom-ahee
From G1537 and G2064; to issue (literally or figuratively)

KJV Usage: come-(forth, out), depart (out of), escape, get out, go (abroad, away, forth, out, thence), proceed (forth), spread abroad.


G1904 ἐπέρχομαι
ἐπέρχομαι
eperchomai
ep-er'-khom-ahee
From G1909 and G2064; to supervene, that is, arrive, occur, impend, attack, (figuratively) influence

KJV Usage: come (in, upon).


G2718 κατέρχομαι
κατέρχομαι
katerchomai
kat-er'-khom-ahee
From G2596 and G2064 (including its alternate); to come (or go) down (literally or figuratively)

KJV Usage: come (down), depart, descend, go down, land.


G3801 ὁ ὢν ὁ ἦν ὁ ἐρχόμενος
ὁ ὢν ὁ ἦν ὁ ἐρχόμενος
ho ōn ho ēn ho erchomenos
ho own ho ane ho er-khom'-enos
A phrase combining G3588 with the present participle and imperfect of G1510 and the present participle of G2064 by means of G2532; the one being and the one that was and the one coming, that is, the Eternal, as a divine epithet of Christ. (Each “and” (G2532) was ommited from the phrase because of limited space.)

KJV Usage: which art (is, was), and (which) wast (is, was), and art (is) to come (shalt be).


G3928 παρέρχομαι
παρέρχομαι
parerchomai
par-er'-khom-ahee
From G3844 and G2064; to come near or aside, that is, to approach (arrive), go by (or away), (figuratively) perish or neglect, (causatively) avert

KJV Usage: come (forth), go, pass (away, by, over), past, transgress.


G4022 περιέρχομαι
περιέρχομαι
perierchomai
per-ee-er'-khom-ahee
From G4012 and G2064 (including its alternate); to come all around, that is, stroll, vacillate, veer

KJV Usage: fetch a compass, vagabond, wandering about.


G4281 προέρχομαι
προέρχομαι
proerchomai
pro-er'-khom-ahee
From G4253 and G2064 (including its alternate); to go onward, precede (in place or time)

KJV Usage: go before (farther, forward), outgo, pass on.


G4334 προσέρχομαι
προσέρχομαι
proserchomai
pros-er'-khom-ahee
From G4314 and G2064 (including its alternate); to approach, that is, (literally) come near, visit, or (figuratively) worship, assent to

KJV Usage: (as soon as he) come (unto), come thereunto, consent, draw near, go (near, to, unto).


G4905 συνέρχομαι
συνέρχομαι
sunerchomai
soon-er'-khom-ahee
From G4862 and G2064; to convene, depart in company with, associate with, or (specifically) cohabit (conjugally)

KJV Usage: accompany, assemble (with), come (together), come (company, go) with, resort.


G5818
Synonyms See Definition for bathmos { [G898]}
See Definition for erchomai { [G2064]}
See Definition for poreuomai { [G4198]}
See Definition for choreo { [G5562]}

2064-denotes motion or progress generally, and of any sort,
hence to "come" and arrive at, as well as "to go"
898-primarily signifies "to walk", "take steps", picturing the
mode of motion? to "go away"
4198-expresses motion in general, often confined within certain
limits, or giving prominence to the bearing? hence the
regular word for the march of an army.
5562-always emphasises the idea of separation, change of place,
and does not, like e.g. 4198, note the external and
perceptible motion.

G5818

Synonyms See Definition for bathmos { [G898]}
See Definition for erchomai { [G2064]}
See Definition for poreuomai { [G4198]}
See Definition for choreo { [G5562]}

2064-denotes motion or progress generally, and of any sort,
hence to "come" and arrive at, as well as "to go"
898-primarily signifies "to walk", "take steps", picturing the
mode of motion? to "go away"
4198-expresses motion in general, often confined within certain
limits, or giving prominence to the bearing? hence the
regular word for the march of an army.
5562-always emphasises the idea of separation, change of place,
and does not, like e.g. 4198, note the external and
perceptible motion.

G2065 ἐρωτάω

ἐρωτάω
erōtaō
er-o-tah'-o
Apparently from G2046 (compare G2045); to interrogate; by implication to request

KJV Usage: ask, beseech, desire, intreat, pray.

Compare G4441.

G1331 διερωτάω
διερωτάω
dierōtaō
dee-er-o-tah'-o
From G1223 and G2065; to question throughout, that is, ascertain by interrogation

KJV Usage: make enquiry for.


G1905 ἐπερωτάω
ἐπερωτάω
eperōtaō
ep-er-o-tah'-o
From G1909 and G2065; to ask for, that is, inquire, seek

KJV Usage: ask (after, questions), demand, desire, question.


G4441 πυνθάνομαι
πυνθάνομαι
punthanomai
poon-than'-om-ahee
Middle voice prolonged from πύθω puthō , a primary word, (which occurs only as an alternate in certain tenses); to question, that is, ascertain by inquiry (as a matter of information merely; and thus differing from G2065, which properly means a request as a favor; and from G154, which is strictly a demand of something due; as well as from G2212, which implies a search for something hidden; and from G1189, which involves the idea of urgent need); by implication to learn (by casual intelligence)

KJV Usage: ask, demand, enquire, understand.


G5802
Synonyms See Definition for aiteo { [G154]}
See Definition for deomai { [G1189]}
See Definition for erotao { [G2065]}

G5920
To Ask. See Definition for aiteo { [G154]}
See Definition for erotao { [G2065]}

Thayer, as opposed to Trench and others, would make the distinction
between these two words to be this: ``aiteo signifies to ask for
something to be given, not done, giving prominence to the thing asked
for rather than the person, and hence is rarely used in exhortation.
erotao, on the other hand, is to request a person to do (rarely to
give) something? referring more directly to the person, it is naturally
used in exhortation, etc.''

G5802

Synonyms See Definition for aiteo { [G154]}
See Definition for deomai { [G1189]}
See Definition for erotao { [G2065]}

G5920

To Ask. See Definition for aiteo { [G154]}
See Definition for erotao { [G2065]}

Thayer, as opposed to Trench and others, would make the distinction
between these two words to be this: ``aiteo signifies to ask for
something to be given, not done, giving prominence to the thing asked
for rather than the person, and hence is rarely used in exhortation.
erotao, on the other hand, is to request a person to do (rarely to
give) something? referring more directly to the person, it is naturally
used in exhortation, etc.''

G2087 ἕτερος

ἕτερος
heteros
het'-er-os
Of uncertain affinity; (an-, the) other or different

KJV Usage: altered, else, next (day), one, (an-) other, some, strange.


G2084 ἑτερόγλωσσος
ἑτερόγλωσσος
heteroglōssos
het-er-og'-loce-sos
From G2087 and G1100; other tongued, that is, a foreigner

KJV Usage: man of other tongue.


G2085 ἑτεροδιδασκαλέω
ἑτεροδιδασκαλέω
heterodidaskaleō
het-er-od-id-as-kal-eh'-o
From G2087 and G1320; to instruct differently

KJV Usage: teach other doctrine (-wise).


G2086 ἑτεροζυγέω
ἑτεροζυγέω
heterozugeō
het-er-od-zoog-eh'-o
From a compound of G2087 and G2218; to yoke up differently, that is, (figuratively) to associate discordantly

KJV Usage: unequally yoke together with.


G2088 ἑτέρως
ἑτέρως
heterōs
het-er'-oce
Adverb from G2087; differently

KJV Usage: otherwise.


G5806
Synonyms See Definition for allos { [G243]}
See Definition for eteros { [G2087]}

243 as compared with 2087 denotes numerical in distinction from
qualitative differences? 243 adds (' one besides'), 2087 distinguishes
(' one of two')? every 2087 is an 243 but not every 243 is a 2087?
243 generally denotes simple distinction of individuals, 2087 involves
the secondary idea of difference of kind.

G5806

Synonyms See Definition for allos { [G243]}
See Definition for eteros { [G2087]}

243 as compared with 2087 denotes numerical in distinction from
qualitative differences? 243 adds (' one besides'), 2087 distinguishes
(' one of two')? every 2087 is an 243 but not every 243 is a 2087?
243 generally denotes simple distinction of individuals, 2087 involves
the secondary idea of difference of kind.

G2094 ἔτος

ἔτος
etos
et'-os
Apparently a primary word; a year

KJV Usage: year.


G1332 διετής
διετής
dietēs
dee-et-ace'
From G1364 and G2094; of two years (in age)

KJV Usage: two years old.


G1541 ἑκατονταέτης
ἑκατονταέτης
hekatontaetēs
hek-at-on-tah-et'-ace
From G1540 and G2094; centenarian

KJV Usage: hundred years old.


G2089 ἔτι
ἔτι
eti
et'-ee
Perhaps akin to G2094; “yet” , still (of time or degree)

KJV Usage: after that, also, ever, (any) further, (t-) henceforth (more), hereafter, (any) longer, (any) more (-one), now, still, yet.


G5063 τεσσαρακονταετής
τεσσαρακονταετής
tessarakontaetēs
tes-sar-ak-on-tah-et-ace'
From G5062 and G2094; of forty years of age

KJV Usage: (+ full, of) forty years (old).


G5148 τριετία
τριετία
trietia
tree-et-ee'-ah
From a compound of G5140 and G2094; a three years' period (triennium)

KJV Usage: space of three years.


G5843
Synonyms See Definition for eniautos { [G1763]}
See Definition for etos { [G2094]}

1763-denotes a year as viewed as a cycle or period of time
2094-denotes a year as a division or sectional portion of time.

G5843

Synonyms See Definition for eniautos { [G1763]}
See Definition for etos { [G2094]}

1763-denotes a year as viewed as a cycle or period of time
2094-denotes a year as a division or sectional portion of time.

G2124 εὐλάβεια

εὐλάβεια
eulabeia
yoo-lab'-i-ah
From G2126; properly caution, that is, (religiously) reverence (piety); by implication dread (concretely)

KJV Usage: fear (-ed).


G5835
Synonyms See Definition for deilia { [G1167]}
See Definition for eulabeia { [G2124]}
See Definition for phoberos { [G5398]}

1167-always used in a bad sense
2124-usually used in a good sense
5398-used in a good or bad sense.

G5835

Synonyms See Definition for deilia { [G1167]}
See Definition for eulabeia { [G2124]}
See Definition for phoberos { [G5398]}

1167-always used in a bad sense
2124-usually used in a good sense
5398-used in a good or bad sense.

G2126 εὐλαβής

εὐλαβής
eulabēs
yoo-lab-ace'
From G2095 and G2983; taking well (carefully), that is, circumspect (religiously, pious)

KJV Usage: devout.


G2124 εὐλάβεια
εὐλάβεια
eulabeia
yoo-lab'-i-ah
From G2126; properly caution, that is, (religiously) reverence (piety); by implication dread (concretely)

KJV Usage: fear (-ed).


G2125 εὐλαβέομαι
εὐλαβέομαι
eulabeomai
yoo-lab-eh'-om-ahee
Middle voice from G2126; to be circumspect, that is, (by implication) to be apprehensive; religiously, to reverence

KJV Usage: (moved with) fear.


G5895
Religious. See Definition for theosebes { [G2318]}
See Definition for eusebes { [G2152]}
See Definition for eulabes { [G2126]}
See Definition for threskos { [G2357]}
See Definition for deisidaimon { [G1175]}

theosebes, according to derivation and usage, means worship of God
(or of the gods), a fulfillment of one's duty towards God. It is a
general term, meaning religious in a good sense.

eusebes is distinguished from theosebes in two ways. It is used
to include the fulfillment of obligations of all kinds, both towards
God and man. It is thus applied to the fulfillment of the duties
involved in human relations, as towards one's parents. Furthermore,
when used in the higher sense, it means not any kind of worship, but,
as the etymology indicates, the worshipping of God aright.

eulabes meaning originally careful in handling, in its
religious application means careful in handling divine things. It
characterizes the anxious and scrupulous worshipper, careful not to
change anything that should be observed in worship, and fearful of
offending. It means devout, and may be applied to an adherent of
any religion, being especially appropriate to describe the best of the
Jewish worshippers.

threkos is one who is diligent in the performance of the outward
service of God. It applies especially to ceremonial worship.

deisidaimon, in accordance with its derivation, makes prominent
the element of fear. It emphasizes strongly the ideas of dependence
and of anxiety for divine favor. It may be used as practically
equivalent to theosebes. Often, however, it implies that the fear
which it makes prominent is an unworthy fear, so that it comes to have
the meaning superstitious. In the N.T. it is used, as is also the
noun deisidaimonia, in a purposely neutral sense, meaning simply
religious_, neither conveying the highest meaning, nor plainly implying
a lower meaning.

G5895

Religious. See Definition for theosebes { [G2318]}
See Definition for eusebes { [G2152]}
See Definition for eulabes { [G2126]}
See Definition for threskos { [G2357]}
See Definition for deisidaimon { [G1175]}

theosebes, according to derivation and usage, means worship of God
(or of the gods), a fulfillment of one's duty towards God. It is a
general term, meaning religious in a good sense.

eusebes is distinguished from theosebes in two ways. It is used
to include the fulfillment of obligations of all kinds, both towards
God and man. It is thus applied to the fulfillment of the duties
involved in human relations, as towards one's parents. Furthermore,
when used in the higher sense, it means not any kind of worship, but,
as the etymology indicates, the worshipping of God aright.

eulabes meaning originally careful in handling, in its
religious application means careful in handling divine things. It
characterizes the anxious and scrupulous worshipper, careful not to
change anything that should be observed in worship, and fearful of
offending. It means devout, and may be applied to an adherent of
any religion, being especially appropriate to describe the best of the
Jewish worshippers.

threkos is one who is diligent in the performance of the outward
service of God. It applies especially to ceremonial worship.

deisidaimon, in accordance with its derivation, makes prominent
the element of fear. It emphasizes strongly the ideas of dependence
and of anxiety for divine favor. It may be used as practically
equivalent to theosebes. Often, however, it implies that the fear
which it makes prominent is an unworthy fear, so that it comes to have
the meaning superstitious. In the N.T. it is used, as is also the
noun deisidaimonia, in a purposely neutral sense, meaning simply
religious_, neither conveying the highest meaning, nor plainly implying
a lower meaning.

G2152 εὐσεβής

εὐσεβής
eusebēs
yoo-seb-ace'
From G2095 and G4576; well reverent, that is, pious

KJV Usage: devout, godly.


G2150 εὐσέβεια
εὐσέβεια
eusebeia
yoo-seb'-i-ah
From G2152; piety; specifically the gospel scheme

KJV Usage: godliness, holiness.


G2151 εὐσεβέω
εὐσεβέω
eusebeō
yoo-seb-eh'-o
From G2152; to be pious, that is, (towards God) to worship, or (towards parents) to respect (support)

KJV Usage: show piety, worship.


G2153 εὐσεβῶς
εὐσεβῶς
eusebōs
yoo-seb-oce'
Adverb from G2152; piously

KJV Usage: godly.


G5895
Religious. See Definition for theosebes { [G2318]}
See Definition for eusebes { [G2152]}
See Definition for eulabes { [G2126]}
See Definition for threskos { [G2357]}
See Definition for deisidaimon { [G1175]}

theosebes, according to derivation and usage, means worship of God
(or of the gods), a fulfillment of one's duty towards God. It is a
general term, meaning religious in a good sense.

eusebes is distinguished from theosebes in two ways. It is used
to include the fulfillment of obligations of all kinds, both towards
God and man. It is thus applied to the fulfillment of the duties
involved in human relations, as towards one's parents. Furthermore,
when used in the higher sense, it means not any kind of worship, but,
as the etymology indicates, the worshipping of God aright.

eulabes meaning originally careful in handling, in its
religious application means careful in handling divine things. It
characterizes the anxious and scrupulous worshipper, careful not to
change anything that should be observed in worship, and fearful of
offending. It means devout, and may be applied to an adherent of
any religion, being especially appropriate to describe the best of the
Jewish worshippers.

threkos is one who is diligent in the performance of the outward
service of God. It applies especially to ceremonial worship.

deisidaimon, in accordance with its derivation, makes prominent
the element of fear. It emphasizes strongly the ideas of dependence
and of anxiety for divine favor. It may be used as practically
equivalent to theosebes. Often, however, it implies that the fear
which it makes prominent is an unworthy fear, so that it comes to have
the meaning superstitious. In the N.T. it is used, as is also the
noun deisidaimonia, in a purposely neutral sense, meaning simply
religious_, neither conveying the highest meaning, nor plainly implying
a lower meaning.

G5895

Religious. See Definition for theosebes { [G2318]}
See Definition for eusebes { [G2152]}
See Definition for eulabes { [G2126]}
See Definition for threskos { [G2357]}
See Definition for deisidaimon { [G1175]}

theosebes, according to derivation and usage, means worship of God
(or of the gods), a fulfillment of one's duty towards God. It is a
general term, meaning religious in a good sense.

eusebes is distinguished from theosebes in two ways. It is used
to include the fulfillment of obligations of all kinds, both towards
God and man. It is thus applied to the fulfillment of the duties
involved in human relations, as towards one's parents. Furthermore,
when used in the higher sense, it means not any kind of worship, but,
as the etymology indicates, the worshipping of God aright.

eulabes meaning originally careful in handling, in its
religious application means careful in handling divine things. It
characterizes the anxious and scrupulous worshipper, careful not to
change anything that should be observed in worship, and fearful of
offending. It means devout, and may be applied to an adherent of
any religion, being especially appropriate to describe the best of the
Jewish worshippers.

threkos is one who is diligent in the performance of the outward
service of God. It applies especially to ceremonial worship.

deisidaimon, in accordance with its derivation, makes prominent
the element of fear. It emphasizes strongly the ideas of dependence
and of anxiety for divine favor. It may be used as practically
equivalent to theosebes. Often, however, it implies that the fear
which it makes prominent is an unworthy fear, so that it comes to have
the meaning superstitious. In the N.T. it is used, as is also the
noun deisidaimonia, in a purposely neutral sense, meaning simply
religious_, neither conveying the highest meaning, nor plainly implying
a lower meaning.

G2160 εὐτραπελία

εὐτραπελία
eutrapelia
yoo-trap-el-ee'-ah
From a compound of G2095 and a derivative of the base of G5157 (meaning well turned, that is, ready at repartee, jocose); witticism, that is, (in a vulgar sense) ribaldry

KJV Usage: jesting.


G5881
Synonyms for Sins of the Tongue. See Definition for morologia { [G3473]}
See Definition for aischrologia { [G152]}
See Definition for eutrapelia { [G2160]}

morologia, used only once in the N.T., is foolish talking, but
this in the Biblical sense of the word foolish, which implies that it
is also sinful. It is conversation which is first insipid, then
corrupt. It is random talk, which naturally reveals the vanity and sin
of the heart.

aischrologia, also used once, means any kind of disgraceful
language, especially abuse of others. In classical Greek it sometimes
means distinctively language which leads to lewdness.

eutrapelia, occurring once, originally meant versatility in
conversation. It acquires, however, an unfavorable meaning, since
polished, refined conversation has a tendency to become evil in many
ways. The word denotes, then, a subtle form of evil-speaking, sinful
conversation without the coarseness which frequently accompanies it,
but not without its malignity.

G5881

Synonyms for Sins of the Tongue. See Definition for morologia { [G3473]}
See Definition for aischrologia { [G152]}
See Definition for eutrapelia { [G2160]}

morologia, used only once in the N.T., is foolish talking, but
this in the Biblical sense of the word foolish, which implies that it
is also sinful. It is conversation which is first insipid, then
corrupt. It is random talk, which naturally reveals the vanity and sin
of the heart.

aischrologia, also used once, means any kind of disgraceful
language, especially abuse of others. In classical Greek it sometimes
means distinctively language which leads to lewdness.

eutrapelia, occurring once, originally meant versatility in
conversation. It acquires, however, an unfavorable meaning, since
polished, refined conversation has a tendency to become evil in many
ways. The word denotes, then, a subtle form of evil-speaking, sinful
conversation without the coarseness which frequently accompanies it,
but not without its malignity.

G2169 εὐχαριστία

εὐχαριστία
eucharistia
yoo-khar-is-tee'-ah
From G2170; gratitude; actually grateful language (to God, as an act of worship)

KJV Usage: thankfulness, (giving of) thanks (-giving).


G5883
Synonyms for Prayer. See Definition for euche { [G2171]}
See Definition for proseuche { [G4335]}
See Definition for deesis { [G1162]}
See Definition for enteuxis { [G1783]}
See Definition for eucharistia { [G2169]}
See Definition for aitema { [G155]}
See Definition for iketeria { [G2428]}

euche, when it means prayer, has apparently a general
signification.

proseuche and deesis are often used together. proseuche is
restricted to prayer to God, while deesis has no such restriction.
deesis also refers chiefly to prayer for particular benefits,
while proseuche is more general.

The prominent thought in enteuxis is that of boldness and freedom
in approach to God.

eucharistia is thanksgiving, the grateful acknowledgment of
God's mercies, chiefly in prayer.

aitema, much like deesis, denotes a specific petition for a
particular thing.

In iketeria the attitude of humility and deprecation in prayer is
specially emphasized. All these words may incticate at times not
different kinds of prayer, but the same prayer viewed from different
stand-points.

G5883

Synonyms for Prayer. See Definition for euche { [G2171]}
See Definition for proseuche { [G4335]}
See Definition for deesis { [G1162]}
See Definition for enteuxis { [G1783]}
See Definition for eucharistia { [G2169]}
See Definition for aitema { [G155]}
See Definition for iketeria { [G2428]}

euche, when it means prayer, has apparently a general
signification.

proseuche and deesis are often used together. proseuche is
restricted to prayer to God, while deesis has no such restriction.
deesis also refers chiefly to prayer for particular benefits,
while proseuche is more general.

The prominent thought in enteuxis is that of boldness and freedom
in approach to God.

eucharistia is thanksgiving, the grateful acknowledgment of
God's mercies, chiefly in prayer.

aitema, much like deesis, denotes a specific petition for a
particular thing.

In iketeria the attitude of humility and deprecation in prayer is
specially emphasized. All these words may incticate at times not
different kinds of prayer, but the same prayer viewed from different
stand-points.

G2171 εὐχή

εὐχή
euchē
yoo-khay'
From G2172; properly a wish, expressed as a petition to God, or in votive obligation

KJV Usage: prayer, vow.


G5883
Synonyms for Prayer. See Definition for euche { [G2171]}
See Definition for proseuche { [G4335]}
See Definition for deesis { [G1162]}
See Definition for enteuxis { [G1783]}
See Definition for eucharistia { [G2169]}
See Definition for aitema { [G155]}
See Definition for iketeria { [G2428]}

euche, when it means prayer, has apparently a general
signification.

proseuche and deesis are often used together. proseuche is
restricted to prayer to God, while deesis has no such restriction.
deesis also refers chiefly to prayer for particular benefits,
while proseuche is more general.

The prominent thought in enteuxis is that of boldness and freedom
in approach to God.

eucharistia is thanksgiving, the grateful acknowledgment of
God's mercies, chiefly in prayer.

aitema, much like deesis, denotes a specific petition for a
particular thing.

In iketeria the attitude of humility and deprecation in prayer is
specially emphasized. All these words may incticate at times not
different kinds of prayer, but the same prayer viewed from different
stand-points.

G5883

Synonyms for Prayer. See Definition for euche { [G2171]}
See Definition for proseuche { [G4335]}
See Definition for deesis { [G1162]}
See Definition for enteuxis { [G1783]}
See Definition for eucharistia { [G2169]}
See Definition for aitema { [G155]}
See Definition for iketeria { [G2428]}

euche, when it means prayer, has apparently a general
signification.

proseuche and deesis are often used together. proseuche is
restricted to prayer to God, while deesis has no such restriction.
deesis also refers chiefly to prayer for particular benefits,
while proseuche is more general.

The prominent thought in enteuxis is that of boldness and freedom
in approach to God.

eucharistia is thanksgiving, the grateful acknowledgment of
God's mercies, chiefly in prayer.

aitema, much like deesis, denotes a specific petition for a
particular thing.

In iketeria the attitude of humility and deprecation in prayer is
specially emphasized. All these words may incticate at times not
different kinds of prayer, but the same prayer viewed from different
stand-points.

G2217 ζόφος

ζόφος
zophos
dzof'-os
Akin to the base of G3509; gloom (as shrouding like a cloud)

KJV Usage: blackness, darkness, mist.


G5926
Darkness. See Definition for skotos { [G4655]}
See Definition for gnophos { [G1105]}
See Definition for zophos { [G2217]}
See Definition for achlys { [G887]}

skotos is a general word, meaning darkness in any sense.

gnophos usually refers to darkness that accompanies a storm.

zophos meant originally the gloom of twilight. It was then
applied in classical Greek to the darkness of the underworld, the gloom
of a sunless region. The latter meaning seems to be practically the one
which the word has in the N.T.

achlys is specifically a misty darkness.

G5926

Darkness. See Definition for skotos { [G4655]}
See Definition for gnophos { [G1105]}
See Definition for zophos { [G2217]}
See Definition for achlys { [G887]}

skotos is a general word, meaning darkness in any sense.

gnophos usually refers to darkness that accompanies a storm.

zophos meant originally the gloom of twilight. It was then
applied in classical Greek to the darkness of the underworld, the gloom
of a sunless region. The latter meaning seems to be practically the one
which the word has in the N.T.

achlys is specifically a misty darkness.

G2222 ζωή

ζωή
zōē
dzo-ay'
From G2198; life (literally or figuratively)

KJV Usage: life (-time).

Compare G5590.

G5590 ψυχή
ψυχή
psuchē
psoo-khay'
From G5594; breath, that is, (by implication) spirit, abstractly or concretely (the animal sentient principle only; thus distinguished on the one hand from G4151, which is the rational and immortal soul; and on the other from G2222, which is mere vitality, even of plants: these terms thus exactly correspond respectively to the Hebrew [H5315], [H7307] and [H2416]

KJV Usage: heart (+ -ily), life, mind, soul, + us, + you.


G5821
Synonyms See Definition for bios { [G979]}
See Definition for zoe { [G2222]}

2222-existence, having death as its antithesis
979-the period, means, manner, of existence. Hence the former is
more naturally used of animal, the later of men? zoology,
biography. NT usage exalts 2222 and tends to debase 979.

G5821

Synonyms See Definition for bios { [G979]}
See Definition for zoe { [G2222]}

2222-existence, having death as its antithesis
979-the period, means, manner, of existence. Hence the former is
more naturally used of animal, the later of men? zoology,
biography. NT usage exalts 2222 and tends to debase 979.

G2226 ζῶον

ζῶον
zōon
dzo'-on
Neuter of a derivative of G2198; a live thing, that is, an animal

KJV Usage: beast.


G329 ἀναζωπυρέω
ἀναζωπυρέω
anazōpureō
an-ad-zo-poor-eh'-o
From G303 and a compound of the base of G2226 and G4442; to re-enkindle

KJV Usage: stir up.


G2221 ζωγρέω
ζωγρέω
zōgreō
dzogue-reh'-o
From the same as G2226 and G64; to take alive (make a prisoner of war), that is, (figuratively) to capture or ensnare

KJV Usage: take captive, catch.


G2225 ζωογονέω
ζωογονέω
zōogoneō
dzo-og-on-eh'-o
From the same as G2226 and a derivative of G1096; to engender alive that is, (by analogy) to rescue (passively be saved) from death

KJV Usage: live, preserve.


G2227 ζωοποιέω
ζωοποιέω
zōopoieō
dzo-op-oy-eh'-o
From the same as G2226 and G4160; to (re-) vitalize (literally or figuratively)

KJV Usage: make alive, give life, quicken.


G5846
Synonyms See Definition for zoon { [G2226]}
See Definition for therion { [G2342]}

2226-means a living creature
2342-means a beast.

G5930
Animal. See Definition for zoon { [G2226]}
See Definition for therion { [G2342]}

zoon is a general term, meaning living creature, which may
include all living beings, in classical Greek even including man. In
the N.T. it means ordinarily animal.

therion is beast, usually wild beast. It implies perhaps not
necessarily wildness and ferocity, but at least a certain amount of
brutality which is wanting in zoon. zoon emphasizes the
qualities in which animals are akin to man, therion, those in which
they are inferior.

G5846

Synonyms See Definition for zoon { [G2226]}
See Definition for therion { [G2342]}

2226-means a living creature
2342-means a beast.

G5930

Animal. See Definition for zoon { [G2226]}
See Definition for therion { [G2342]}

zoon is a general term, meaning living creature, which may
include all living beings, in classical Greek even including man. In
the N.T. it means ordinarily animal.

therion is beast, usually wild beast. It implies perhaps not
necessarily wildness and ferocity, but at least a certain amount of
brutality which is wanting in zoon. zoon emphasizes the
qualities in which animals are akin to man, therion, those in which
they are inferior.

G2233 ἡγέομαι

ἡγέομαι
hēgeomai
hayg-eh'-om-ahee
Middle voice of a (presumed) strengthened form of G71; to lead, that is, command (with official authority); figuratively to deem, that is, consider

KJV Usage: account, (be) chief, count, esteem, governor, judge, have the rule over, suppose, think.


G1334 διηγέομαι
διηγέομαι
diēgeomai
dee-ayg-eh'-om-ahee
From G1223 and G2233; to relate fully

KJV Usage: declare, shew, tell.


G1555 ἐκδιηγέομαι
ἐκδιηγέομαι
ekdiēgeomai
ek-dee-ayg-eh'-om-ahee
From G1537 and a compound of G1223 and G2233; to narrate through wholly

KJV Usage: declare.


G1834 ἐξηγέομαι
ἐξηγέομαι
exēgeomai
ex-ayg-eh'-om-ahee
From G1537 and G2233; to consider out (aloud), that is, rehearse, unfold

KJV Usage: declare, tell.


G2232 ἡγεμών
ἡγεμών
hēgemōn
hayg-em-ohn'
From G2233; a leader, that is, chief person (or figuratively place) of a province

KJV Usage: governor, prince, ruler.


G2519 καθηγητής
καθηγητής
kathēgētēs
kath-ayg-ay-tace'
From a compound of G2596 and G2233; a guide, that is, (figuratively) a teacher

KJV Usage: master.


G3595 ὁδηγός
ὁδηγός
hodēgos
hod-ayg-os'
From G3598 and G2233; a conductor (literally or figuratively [teacher ])

KJV Usage: guide, leader.


G4285 προηγέομαι
προηγέομαι
proēgeomai
pro-ay-geh'-om-ahee
From G4253 and G2233; to lead the way for others, that is, show deference

KJV Usage: prefer.


G4755 στρατηγός
στρατηγός
stratēgos
strat-ay-gos'
From the base of G4756 and G71 or G2233; a general, that is, (by implication or analogy) a (military) governor (praetor), the chief (praefect) of the (Levitical) temple wardens

KJV Usage: captain, magistrate.


G5837
Synonyms See Definition for dokeo { [G1380]}
See Definition for egeomai { [G2233]}
See Definition for nomizo { [G3543]}
See Definition for oiomai { [G3633]}
See Definition for phaino { [G5316]}

Compare: { [G1380]}, { [G5316]}

1380-refers to the subjective judgment, which may or may not
conform to the fact
5316-refers to the actual external appearance, generally
correct, but possibly deceptive

Compare: { [G1380]}, { [G2233]} (2), { [G3543]} (2), { [G3633]}

2233 and 3543 denote a belief resting not on one's inner
feeling or sentiment, but on the due consideration of
external grounds, and the weighing and comparing of facts.
1380 and 3633 on the other hand, describe a subjective
judgment growing out of inclination or a view of facts in
their relation to us. 2233 denotes a more deliberate and
careful judgment than 3543? 3633 a subjective judgment which
has feeling rather than thought (1380) for its ground.

G5837

Synonyms See Definition for dokeo { [G1380]}
See Definition for egeomai { [G2233]}
See Definition for nomizo { [G3543]}
See Definition for oiomai { [G3633]}
See Definition for phaino { [G5316]}

Compare: { [G1380]}, { [G5316]}

1380-refers to the subjective judgment, which may or may not
conform to the fact
5316-refers to the actual external appearance, generally
correct, but possibly deceptive

Compare: { [G1380]}, { [G2233]} (2), { [G3543]} (2), { [G3633]}

2233 and 3543 denote a belief resting not on one's inner
feeling or sentiment, but on the due consideration of
external grounds, and the weighing and comparing of facts.
1380 and 3633 on the other hand, describe a subjective
judgment growing out of inclination or a view of facts in
their relation to us. 2233 denotes a more deliberate and
careful judgment than 3543? 3633 a subjective judgment which
has feeling rather than thought (1380) for its ground.

G2235 ἤδη

ἤδη
ēdē
ay'-day
Apparently from G2228 (or possibly G2229) and G1211; even now

KJV Usage: already, (even) now (already), by this time.


G2228 ἤ
ἤ
ē
ay
A primary particle of distinction between two connected terms; disjunctive, or; comparative, than

KJV Usage: and, but (either), (n-) either, except it be, (n-) or (else), rather, save, than, that, what, yea. Often used in connection with other particles.

Compare especially G2235, G2260, G2273.

G5815
Synonyms See Definition for arti { [G737]}
See Definition for ede { [G2235]}
See Definition for nyn { [G3568]}

737-"just, now, even now", marks time closely connected with
the present? Later, strictly present time
2235-"now (already)", with a suggested reference to some other
time or to some expectation, the subjective present
3568-"now", marks a definite point or period of time, the
(objective) immediate present.

G5815

Synonyms See Definition for arti { [G737]}
See Definition for ede { [G2235]}
See Definition for nyn { [G3568]}

737-"just, now, even now", marks time closely connected with
the present? Later, strictly present time
2235-"now (already)", with a suggested reference to some other
time or to some expectation, the subjective present
3568-"now", marks a definite point or period of time, the
(objective) immediate present.

G2270 ἡσυχάζω

ἡσυχάζω
hēsuchazō
hay-soo-khad'-zo
From the same as G2272; to keep still (intransitively), that is, refrain from labor, meddlesomeness or speech

KJV Usage: cease, hold peace, be quiet, rest.


G5847
Synonyms See Definition for esychazo { [G2270]}
See Definition for sigao { [G4601]}
See Definition for siopao { [G4623]}

2270-describes a quiet condition in general, inclusive of silence
4601-describes a mental condition and its manifestation, esp.
in speechlessness (silence from fear, grief, awe, etc.)
4623-describes the more external and physical term, denotes
abstinence from speech.

G5847

Synonyms See Definition for esychazo { [G2270]}
See Definition for sigao { [G4601]}
See Definition for siopao { [G4623]}

2270-describes a quiet condition in general, inclusive of silence
4601-describes a mental condition and its manifestation, esp.
in speechlessness (silence from fear, grief, awe, etc.)
4623-describes the more external and physical term, denotes
abstinence from speech.

G2275 ἥττημα

ἥττημα
hēttēma
hayt'-tay-mah
From G2274; a deterioration, that is, (objectively) failure or (subjectively) loss

KJV Usage: diminishing, fault.


G5879
Synonyms for Sin. See Definition for amartia { [G266]}
See Definition for amartema { [G265]}
See Definition for asebeia { [G763]}
See Definition for parakoe { [G3876]}
See Definition for anomia { [G458]}
See Definition for paranomia { [G3892]}
See Definition for parabasis { [G3847]}
See Definition for paraptoma { [G3900]}
See Definition for agnoema { [G51]}
See Definition for ettema { [G2275]}

amartia meant originally the missing of a mark. When applied
to moral things the idea is similar, it is missing the true end of
life, and so it is used as a general term for sin. It means both
the act of sinning and the result, the sin itself.

amartema means only the sin itself, not the act, in its particular
manifestations as separate deeds of disobedience to a divine law.

asebeia is ungodliness, positive and active irreligion, a
condition of direct opposition to God.

parakoe is strictly failing to hear, or hearing carelessly and
inattentively. The sin is in this failure to hear when God speaks, and
also in the active disobedience which ordinarily follows.

anomia is lawlessness, contempt of law, a condition or action
not simply without law, as the etymology might indicate.

G5879

Synonyms for Sin. See Definition for amartia { [G266]}
See Definition for amartema { [G265]}
See Definition for asebeia { [G763]}
See Definition for parakoe { [G3876]}
See Definition for anomia { [G458]}
See Definition for paranomia { [G3892]}
See Definition for parabasis { [G3847]}
See Definition for paraptoma { [G3900]}
See Definition for agnoema { [G51]}
See Definition for ettema { [G2275]}

amartia meant originally the missing of a mark. When applied
to moral things the idea is similar, it is missing the true end of
life, and so it is used as a general term for sin. It means both
the act of sinning and the result, the sin itself.

amartema means only the sin itself, not the act, in its particular
manifestations as separate deeds of disobedience to a divine law.

asebeia is ungodliness, positive and active irreligion, a
condition of direct opposition to God.

parakoe is strictly failing to hear, or hearing carelessly and
inattentively. The sin is in this failure to hear when God speaks, and
also in the active disobedience which ordinarily follows.

anomia is lawlessness, contempt of law, a condition or action
not simply without law, as the etymology might indicate.

G2281 θάλασσα

θάλασσα
thalassa
thal'-as-sah
Probably prolonged from G251; the sea (generally or specifically)

KJV Usage: sea.


G1337 διθάλασσος
διθάλασσος
dithalassos
dee-thal'-as-sos
From G1364 and G2281; having two seas, that is, a sound with a double outlet

KJV Usage: where two seas met.


G2063 ἐρυθρός
ἐρυθρός
eruthros
er-oo-thros'
Of uncertain affinity; red, that is, (with G2281) the red Sea

KJV Usage: red.


G3864 παραθαλάσσιος
παραθαλάσσιος
parathalassios
par-ath-al-as'-see-os
From G3844 and G2281; along the sea, that is, maritime (lacustrine)

KJV Usage: upon the sea coast.


G5931
Sea. See Definition for thalassa { [G2281]}
See Definition for pelagos { [G3989]}

thalassa is the more general word, indicating the sea or
ocean as contrasted with the land or shore. It may be applied to
small bodies of water.

pelagos is the open sea, the uninterrupted expanse of water, in
contrast with the portions broken by islands or with partly inclosed
bays. The prominent thought is said by Trench to be breadth rather
than depth. Noteworthy is the distinction between the two words in
Mt 18:6.

G5931

Sea. See Definition for thalassa { [G2281]}
See Definition for pelagos { [G3989]}

thalassa is the more general word, indicating the sea or
ocean as contrasted with the land or shore. It may be applied to
small bodies of water.

pelagos is the open sea, the uninterrupted expanse of water, in
contrast with the portions broken by islands or with partly inclosed
bays. The prominent thought is said by Trench to be breadth rather
than depth. Noteworthy is the distinction between the two words in
Mt 18:6.

G2300 θεάομαι

θεάομαι
theaomai
theh-ah'-om-ahee
A prolonged form of a primary verb; to look closely at, that is, (by implication) to perceive (literally or figuratively); by extension to visit

KJV Usage: behold, look (upon), see.

Compare G3700.

G2295 θαῦμα
θαῦμα
thauma
thou'-mah
Apparently from a form of G2300; wonder (properly concrete; but by implication abstract)

KJV Usage: admiration.


G2302 θέατρον
θέατρον
theatron
theh'-at-ron
From G2300; a place for public show (“theatre”), that is, general audience room; by implication a show itself (figuratively)

KJV Usage: spectacle, theatre.


G2334 θεωρέω
θεωρέω
theōreō
theh-o-reh'-o
From a derivative of G2300 (perhaps by adverb of G3708); to be a spectator of, that is, discern, (literally, figuratively [experience ] or intensively [acknowledge ])

KJV Usage: behold, consider, look on, perceive, see.

Compare G3700.

G3700 ὀπτάνομαι, ὄπτομαι
ὀπτάνομαι, ὄπτομαι
optanomai optomai
op-tan'-om-ahee, op'-tom-ahee
The first a (middle voice) prolonged form of the second (primary) which is used for it in certain tenses; and both as alternates of G3708; to gaze (that is, with wide open eyes, as at something remarkable; and thus differing from G991, which denotes simply voluntary observation; and from G1492, which expresses merely mechanical, passive or casual vision; while G2300, and still more emphatically its intensive G2334, signifies an earnest but more continued inspection; and G4648 a watching from a distance)

KJV Usage: appear, look, see, shew self.


G5848
Synonyms See Definition for theaomai { [G2300]}
See Definition for theoreo { [G2334]}

2334-word not used of an indifferent spectator, but of one who
looks at a thing with interest and for a purpose? Would be
used of a general officially reviewing or inspecting his army
2300-is used of a lay spectator looking at a parade. 2334 denotes
a careful observation of details whereas 2300 denotes only
perception in general.

G5848

Synonyms See Definition for theaomai { [G2300]}
See Definition for theoreo { [G2334]}

2334-word not used of an indifferent spectator, but of one who
looks at a thing with interest and for a purpose? Would be
used of a general officially reviewing or inspecting his army
2300-is used of a lay spectator looking at a parade. 2334 denotes
a careful observation of details whereas 2300 denotes only
perception in general.

G2305 θειότης

θειότης
theiotēs
thi-ot'-ace
From G2304; divinity (abstractly)

KJV Usage: godhead.


G5849
Synonyms See Definition for theiotes { [G2305]}
See Definition for theotes { [G2320]}

2320 "deity" differs from 2305 "divinity" as essence differs from
quality or attribute.

G5849

Synonyms See Definition for theiotes { [G2305]}
See Definition for theotes { [G2320]}

2320 "deity" differs from 2305 "divinity" as essence differs from
quality or attribute.

G2309 θέλω, ἐθέλω

θέλω, ἐθέλω
thelō ethelō
thel'-o, eth-el'-o
Either the first or the second form may be used. In certain tenses θελέω theleō thel-eh'-o (and ἐθέλέω etheleō eth-el-eh'-o ) are used, which are otherwise obsolete; apparently strengthened from the alternate form of G138; to determine (as an active voice option from subjective impulse; whereas G1014 properly denotes rather a passive voice acquiescence in objective considerations), that is, choose or prefer (literally or figuratively); by implication to wish, that is, be inclined to (sometimes adverbially gladly); impersonally for the future tense, to be about to; by Hebraism to delight in

KJV Usage: desire, be disposed (forward), intend, list, love, mean, please, have rather, (be) will (have, -ling, -ling [ly]).


G1014 βούλομαι
βούλομαι
boulomai
boo'-lom-ahee
Middle voice of a primary verb; to “will” , that is, (reflexively) be willing

KJV Usage: be disposed, minded, intend, list (be, of own) will (-ing).

Compare G2309.

G1479 ἐθελοθρησκεία
ἐθελοθρησκεία
ethelothrēskeia
eth-el-oth-race-ki'-ah
From G2309 and G2356; voluntary (arbitrary and unwarranted) piety, that is, sanctimony

KJV Usage: will worship.


G2307 θέλημα
θέλημα
thelēma
thel'-ay-mah
From the prolonged form of G2309; a determination (properly the thing), that is, (actively) choice (specifically purpose, decree; abstractly volition) or (passively) inclination

KJV Usage: desire, pleasure, will.


G2308 θέλησις
θέλησις
thelēsis
thel'-ay-sis
From G2309; determination (properly the act), that is, option

KJV Usage: will.


G5368 φιλέω
φιλέω
phileō
fil-eh'-o
From G5384; to be a friend to (fond of [an individual or an object]), that is, have affection for (denoting personal attachment, as a matter of sentiment or feeling; while G25 is wider, embracing especially the judgment and the deliberate assent of the will as a matter of principle, duty and propriety: the two thus stand related very much as G2309 and G1014, or as G2372 and G3563 respectively; the former being chiefly of the heart and the latter of the head); specifically to kiss (as a mark of tenderness)

KJV Usage: kiss, love.


G5915
To will, to Wish. See Definition for boulomai { [G1014]}
See Definition for thelo { [G2309]}

In many cases these two words are used without appreciable distinction,
meaning conscious willing, purpose. But frequently it is evident
that a difference is intended, although there is much difference of
opinion as to the exact distinction. Thayer says that boulomai
``seems to designate the will which follows deliberation, ''thelo,
``the will which proceeds from inclination.''Grimm, on the other hand,
says that thelo gives prominence to the emotive element,
boulomai to the rational and volitive? thelo signifies the
choice, while boulomai marks the choice as deliberate and
intelligent. The view of Cremer on the whole seems preferable to any
other. According to this view, boulomai has the wider range of
meaning, but thelo is the stronger word? thelo denotes the active
resolution, the will urging on to action, see Ro 7:15, while
boulomai is rather to have in thought, to intend, to be determined.
boulomai sometimes means no more than to have an inclination, see
Ac 23:15. Instructive examples of the use of the two words in
close proximity are found in Mr 15:9,15, and especially
Mt 1:19.

G5915

To will, to Wish. See Definition for boulomai { [G1014]}
See Definition for thelo { [G2309]}

In many cases these two words are used without appreciable distinction,
meaning conscious willing, purpose. But frequently it is evident
that a difference is intended, although there is much difference of
opinion as to the exact distinction. Thayer says that boulomai
``seems to designate the will which follows deliberation, ''thelo,
``the will which proceeds from inclination.''Grimm, on the other hand,
says that thelo gives prominence to the emotive element,
boulomai to the rational and volitive? thelo signifies the
choice, while boulomai marks the choice as deliberate and
intelligent. The view of Cremer on the whole seems preferable to any
other. According to this view, boulomai has the wider range of
meaning, but thelo is the stronger word? thelo denotes the active
resolution, the will urging on to action, see Ro 7:15, while
boulomai is rather to have in thought, to intend, to be determined.
boulomai sometimes means no more than to have an inclination, see
Ac 23:15. Instructive examples of the use of the two words in
close proximity are found in Mr 15:9,15, and especially
Mt 1:19.

G2318 θεοσεβής

θεοσεβής
theosebēs
theh-os-eb-ace'
From G2316 and G4576; reverent of God, that is, pious

KJV Usage: worshipper of God.


G2317 θεοσέβεια
θεοσέβεια
theosebeia
theh-os-eb'-i-ah
From G2318; devoutness, that is, piety

KJV Usage: godliness.


G5895
Religious. See Definition for theosebes { [G2318]}
See Definition for eusebes { [G2152]}
See Definition for eulabes { [G2126]}
See Definition for threskos { [G2357]}
See Definition for deisidaimon { [G1175]}

theosebes, according to derivation and usage, means worship of God
(or of the gods), a fulfillment of one's duty towards God. It is a
general term, meaning religious in a good sense.

eusebes is distinguished from theosebes in two ways. It is used
to include the fulfillment of obligations of all kinds, both towards
God and man. It is thus applied to the fulfillment of the duties
involved in human relations, as towards one's parents. Furthermore,
when used in the higher sense, it means not any kind of worship, but,
as the etymology indicates, the worshipping of God aright.

eulabes meaning originally careful in handling, in its
religious application means careful in handling divine things. It
characterizes the anxious and scrupulous worshipper, careful not to
change anything that should be observed in worship, and fearful of
offending. It means devout, and may be applied to an adherent of
any religion, being especially appropriate to describe the best of the
Jewish worshippers.

threkos is one who is diligent in the performance of the outward
service of God. It applies especially to ceremonial worship.

deisidaimon, in accordance with its derivation, makes prominent
the element of fear. It emphasizes strongly the ideas of dependence
and of anxiety for divine favor. It may be used as practically
equivalent to theosebes. Often, however, it implies that the fear
which it makes prominent is an unworthy fear, so that it comes to have
the meaning superstitious. In the N.T. it is used, as is also the
noun deisidaimonia, in a purposely neutral sense, meaning simply
religious_, neither conveying the highest meaning, nor plainly implying
a lower meaning.

G5895

Religious. See Definition for theosebes { [G2318]}
See Definition for eusebes { [G2152]}
See Definition for eulabes { [G2126]}
See Definition for threskos { [G2357]}
See Definition for deisidaimon { [G1175]}

theosebes, according to derivation and usage, means worship of God
(or of the gods), a fulfillment of one's duty towards God. It is a
general term, meaning religious in a good sense.

eusebes is distinguished from theosebes in two ways. It is used
to include the fulfillment of obligations of all kinds, both towards
God and man. It is thus applied to the fulfillment of the duties
involved in human relations, as towards one's parents. Furthermore,
when used in the higher sense, it means not any kind of worship, but,
as the etymology indicates, the worshipping of God aright.

eulabes meaning originally careful in handling, in its
religious application means careful in handling divine things. It
characterizes the anxious and scrupulous worshipper, careful not to
change anything that should be observed in worship, and fearful of
offending. It means devout, and may be applied to an adherent of
any religion, being especially appropriate to describe the best of the
Jewish worshippers.

threkos is one who is diligent in the performance of the outward
service of God. It applies especially to ceremonial worship.

deisidaimon, in accordance with its derivation, makes prominent
the element of fear. It emphasizes strongly the ideas of dependence
and of anxiety for divine favor. It may be used as practically
equivalent to theosebes. Often, however, it implies that the fear
which it makes prominent is an unworthy fear, so that it comes to have
the meaning superstitious. In the N.T. it is used, as is also the
noun deisidaimonia, in a purposely neutral sense, meaning simply
religious_, neither conveying the highest meaning, nor plainly implying
a lower meaning.

G2320 θεότης

θεότης
theotēs
theh-ot'-ace
From G2316; divinity (abstractly)

KJV Usage: godhead.


G5849
Synonyms See Definition for theiotes { [G2305]}
See Definition for theotes { [G2320]}

2320 "deity" differs from 2305 "divinity" as essence differs from
quality or attribute.

G5849

Synonyms See Definition for theiotes { [G2305]}
See Definition for theotes { [G2320]}

2320 "deity" differs from 2305 "divinity" as essence differs from
quality or attribute.

G2324 θεράπων

θεράπων
therapōn
ther-ap'-ohn
Apparently a participle from an otherwise obsolete derivation of the base of G2330; a menial attendant (as if cherishing)

KJV Usage: servant.


G2323 θεραπεύω
θεραπεύω
therapeuō
ther-ap-yoo'-o
From the same as G2324; to wait upon menially, that is, (figuratively) to adore (God), or (specifically) to relieve (of disease)

KJV Usage: cure, heal, worship.


G5834
Synonyms See Definition for diakonos { [G1249]}
See Definition for douloo { [G1402]}
See Definition for therapon { [G2324]}
See Definition for yperetes { [G5257]}

1249 represents the servant in his activity for the work? not in
his relation, either servile, as that of that 1402, or more
voluntary, as in the case of 2324, to a person. 1402 opp. to 1249
denotes a bondman, one who sustains a permanent servile relation to
another. 2324 is the voluntary performer of services, whether as a
freeman or a slave? it is a nobler tenderer word than 1402. 5257
suggests subordination.

G5928
Servant, Slave. See Definition for doulos { [G1401]}
See Definition for therapon { [G2324]}
See Definition for diakonos { [G1249]}
See Definition for oiketes { [G3610]}
See Definition for yperetes { [G5257]}

doulos is the usual word for slave, one who is permanently in
servitude, in subjection to a master.

therapon is simply one who renders service at a particular time,
sometimes as a slave, more often as a freeman, who renders voluntary
service prompted by duty or love. It denotes one who serves, in
his relation to a person.

diakonos also may designate either a slave or a freeman, it denotes
a servant viewed in relation to his work.

oiketes designates a slave, sometimes being practically equivalent
to doulos. Usually, however, as the etymology of the term
indicates, it means a slave as a member of the household, not
emphasizing the servile idea, but rather the relation which would tend
to mitigate the severity of his condition.

yperetes means literally an under-rower, and was used to describe
an ordinary rower on a war-galley. It is then used, as in the N.T., to
indicate any man, not a slave, who served in a subordinate position
under a superior.

G5834

Synonyms See Definition for diakonos { [G1249]}
See Definition for douloo { [G1402]}
See Definition for therapon { [G2324]}
See Definition for yperetes { [G5257]}

1249 represents the servant in his activity for the work? not in
his relation, either servile, as that of that 1402, or more
voluntary, as in the case of 2324, to a person. 1402 opp. to 1249
denotes a bondman, one who sustains a permanent servile relation to
another. 2324 is the voluntary performer of services, whether as a
freeman or a slave? it is a nobler tenderer word than 1402. 5257
suggests subordination.

G5928

Servant, Slave. See Definition for doulos { [G1401]}
See Definition for therapon { [G2324]}
See Definition for diakonos { [G1249]}
See Definition for oiketes { [G3610]}
See Definition for yperetes { [G5257]}

doulos is the usual word for slave, one who is permanently in
servitude, in subjection to a master.

therapon is simply one who renders service at a particular time,
sometimes as a slave, more often as a freeman, who renders voluntary
service prompted by duty or love. It denotes one who serves, in
his relation to a person.

diakonos also may designate either a slave or a freeman, it denotes
a servant viewed in relation to his work.

oiketes designates a slave, sometimes being practically equivalent
to doulos. Usually, however, as the etymology of the term
indicates, it means a slave as a member of the household, not
emphasizing the servile idea, but rather the relation which would tend
to mitigate the severity of his condition.

yperetes means literally an under-rower, and was used to describe
an ordinary rower on a war-galley. It is then used, as in the N.T., to
indicate any man, not a slave, who served in a subordinate position
under a superior.

G2334 θεωρέω

θεωρέω
theōreō
theh-o-reh'-o
From a derivative of G2300 (perhaps by adverb of G3708); to be a spectator of, that is, discern, (literally, figuratively [experience ] or intensively [acknowledge ])

KJV Usage: behold, consider, look on, perceive, see.

Compare G3700.

G333 ἀναθεωρέω
ἀναθεωρέω
anatheōreō
an-ath-eh-o-reh'-o
From G303 and G2334; to look again (that is, attentively) at (literally or figuratively)

KJV Usage: behold, consider.


G2335 θεωρία
θεωρία
theōria
theh-o-ree'-ah
From the same as G2334; spectatorship, that is, (concretely) a spectacle

KJV Usage: sight.


G3700 ὀπτάνομαι, ὄπτομαι
ὀπτάνομαι, ὄπτομαι
optanomai optomai
op-tan'-om-ahee, op'-tom-ahee
The first a (middle voice) prolonged form of the second (primary) which is used for it in certain tenses; and both as alternates of G3708; to gaze (that is, with wide open eyes, as at something remarkable; and thus differing from G991, which denotes simply voluntary observation; and from G1492, which expresses merely mechanical, passive or casual vision; while G2300, and still more emphatically its intensive G2334, signifies an earnest but more continued inspection; and G4648 a watching from a distance)

KJV Usage: appear, look, see, shew self.


G3865 παραθεωρέω
παραθεωρέω
paratheōreō
par-ath-eh-o-reh'-o
From G3844 and G2334; to overlook or disregard

KJV Usage: neglect.


G5083 τηρέω
τηρέω
tēreō
tay-reh'-o
From τηρός teros (a watch; perhaps akin to G2334); to guard (from loss or injury, properly by keeping the eye upon; and thus differing from G5442, which is properly to prevent escaping; and from G2892, which implies a fortress or full military lines of apparatus), that is, to note (a prophecy; figuratively to fulfil a command); by implication to detain (in custody; figuratively to maintain); by extension to withhold (for personal ends; figuratively to keep unmarried)

KJV Usage: hold fast, keep (-er), (ob-, pre-, re) serve, watch.


G5848
Synonyms See Definition for theaomai { [G2300]}
See Definition for theoreo { [G2334]}

2334-word not used of an indifferent spectator, but of one who
looks at a thing with interest and for a purpose? Would be
used of a general officially reviewing or inspecting his army
2300-is used of a lay spectator looking at a parade. 2334 denotes
a careful observation of details whereas 2300 denotes only
perception in general.

G5848

Synonyms See Definition for theaomai { [G2300]}
See Definition for theoreo { [G2334]}

2334-word not used of an indifferent spectator, but of one who
looks at a thing with interest and for a purpose? Would be
used of a general officially reviewing or inspecting his army
2300-is used of a lay spectator looking at a parade. 2334 denotes
a careful observation of details whereas 2300 denotes only
perception in general.

G2342 θηρίον

θηρίον
thērion
thay-ree'-on
Diminutive from the same as G2339; a dangerous animal

KJV Usage: (venomous, wild) beast.


G2341 θηριομαχέω
θηριομαχέω
thēriomacheō
thay-ree-om-akh-eh'-o
From a compound of G2342 and G3164; to be a beast fighter (in the gladiatorial show), that is, (figuratively) to encounter (furious men)

KJV Usage: fight with wild beasts.


G5846
Synonyms See Definition for zoon { [G2226]}
See Definition for therion { [G2342]}

2226-means a living creature
2342-means a beast.

G5930
Animal. See Definition for zoon { [G2226]}
See Definition for therion { [G2342]}

zoon is a general term, meaning living creature, which may
include all living beings, in classical Greek even including man. In
the N.T. it means ordinarily animal.

therion is beast, usually wild beast. It implies perhaps not
necessarily wildness and ferocity, but at least a certain amount of
brutality which is wanting in zoon. zoon emphasizes the
qualities in which animals are akin to man, therion, those in which
they are inferior.

G5846

Synonyms See Definition for zoon { [G2226]}
See Definition for therion { [G2342]}

2226-means a living creature
2342-means a beast.

G5930

Animal. See Definition for zoon { [G2226]}
See Definition for therion { [G2342]}

zoon is a general term, meaning living creature, which may
include all living beings, in classical Greek even including man. In
the N.T. it means ordinarily animal.

therion is beast, usually wild beast. It implies perhaps not
necessarily wildness and ferocity, but at least a certain amount of
brutality which is wanting in zoon. zoon emphasizes the
qualities in which animals are akin to man, therion, those in which
they are inferior.

G2347 θλίψις

θλίψις
thlipsis
thlip'-sis
From G2346; pressure (literally or figuratively)

KJV Usage: afflicted, (-tion), anguish, burdened, persecution, tribulation, trouble.


G5907
Affliction. See Definition for thlip'sis { [G2347]}
See Definition for stenochoria { [G4730]}

thlip'sis according to its derivation means pressure. In its
figurative sense it is that which presses upon the spirit,
affliction.

stenochoria meant originally a narrow, confined space. It
denotes affliction as arising from cramping circumstances. In use it
cannot always be distinguished from thlip'sis, but it is ordinarily
a stronger word.

G5907

Affliction. See Definition for thlip'sis { [G2347]}
See Definition for stenochoria { [G4730]}

thlip'sis according to its derivation means pressure. In its
figurative sense it is that which presses upon the spirit,
affliction.

stenochoria meant originally a narrow, confined space. It
denotes affliction as arising from cramping circumstances. In use it
cannot always be distinguished from thlip'sis, but it is ordinarily
a stronger word.

G2352 θραύω

θραύω
thrauō
throw'-o
A primary verb; to crush

KJV Usage: bruise.

Compare G4486.

G4486 ῥήγνυμι, ῥήσσω
ῥήγνυμι, ῥήσσω
rhēgnumi rhēssō
hrayg'-noo-mee, hrace'-so
Both are prolonged forms of ῥήκω rhēko (which appears only in certain forms, and is itself probably a strengthened form of ἄγνυμι agnumi (see in G2608)); to “break”, “wreck” or “crack”, that is, (especially) to sunder (by separation of the parts; G2608 being its intensive (with the preposition in compounds), and G2352 a shattering to minute fragments; but not a reduction to the constituent particles, like G3089) or disrupt, lacerate; by implication to convulse (with spasms); figuratively to give vent to joyful emotions

KJV Usage: break (forth), burst, rend, tear.


G5134 τραῦμα
τραῦμα
trauma
trow'-mah
From the base of τιτρώσκω titrōskō (to wound; akin to the base of G2352, G5147, G5149, etc.); a wound

KJV Usage: wound.


G5850
Synonyms See Definition for thrauo { [G2352]}
See Definition for katagnymi { [G2608]}
See Definition for regnymi { [G4486]}

4486-"rend asunder", makes pointed reference to the separation
of the parts
2608-"to break", denotes the destruction of a things unity or
completeness
2352-"to shatter", is suggestive of many fragments and minute
dispersion.

G5850

Synonyms See Definition for thrauo { [G2352]}
See Definition for katagnymi { [G2608]}
See Definition for regnymi { [G4486]}

4486-"rend asunder", makes pointed reference to the separation
of the parts
2608-"to break", denotes the destruction of a things unity or
completeness
2352-"to shatter", is suggestive of many fragments and minute
dispersion.

G2354 θρηνέω

θρηνέω
thrēneō
thray-neh'-o
From G2355; to bewail

KJV Usage: lament, mourn.


G5804
Synonyms See Definition for alalazo { [G214]}
See Definition for dakryo { [G1145]}
See Definition for threneo { [G2354]}
See Definition for klaio { [G2799]}
See Definition for odyrmob { [G3602]}
See Definition for stenazo { [G4727]}.

G5932
To Grieve. See Definition for lypeomai { [G3076]}
See Definition for pentheo { [G3996]}
See Definition for threneo { [G2354]}
See Definition for koptomai { [G2875]}

lypeomai is the most general word, meaning simply to grieve,
outwardly or inwardly.

pentheo means properly to lament for the dead. It is also
applied to passionate lamentation of any kind, so great that it cannot
be hid.

thres_eo is to give utterance to a dirge over the dead, either in
unstudied words, or in a more elaborate poem. This word is used by the
Septuagint in describing David's lament over Saul and Jonathan.

koptomai is to beat the breast in grief, ordinarily for the
dead.

G5804

Synonyms See Definition for alalazo { [G214]}
See Definition for dakryo { [G1145]}
See Definition for threneo { [G2354]}
See Definition for klaio { [G2799]}
See Definition for odyrmob { [G3602]}
See Definition for stenazo { [G4727]}.

G5932

To Grieve. See Definition for lypeomai { [G3076]}
See Definition for pentheo { [G3996]}
See Definition for threneo { [G2354]}
See Definition for koptomai { [G2875]}

lypeomai is the most general word, meaning simply to grieve,
outwardly or inwardly.

pentheo means properly to lament for the dead. It is also
applied to passionate lamentation of any kind, so great that it cannot
be hid.

thres_eo is to give utterance to a dirge over the dead, either in
unstudied words, or in a more elaborate poem. This word is used by the
Septuagint in describing David's lament over Saul and Jonathan.

koptomai is to beat the breast in grief, ordinarily for the
dead.

G2357 θρῆσκος

θρῆσκος
thrēskos
thrace'-kos
Probably from the base of G2360; ceremonious in worship (as demonstrative), that is, pious

KJV Usage: religious.


G2356 θρησκεία
θρησκεία
thrēskeia
thrace-ki'-ah
From a derivative of G2357; ceremonial observance

KJV Usage: religion, worshipping.


G5895
Religious. See Definition for theosebes { [G2318]}
See Definition for eusebes { [G2152]}
See Definition for eulabes { [G2126]}
See Definition for threskos { [G2357]}
See Definition for deisidaimon { [G1175]}

theosebes, according to derivation and usage, means worship of God
(or of the gods), a fulfillment of one's duty towards God. It is a
general term, meaning religious in a good sense.

eusebes is distinguished from theosebes in two ways. It is used
to include the fulfillment of obligations of all kinds, both towards
God and man. It is thus applied to the fulfillment of the duties
involved in human relations, as towards one's parents. Furthermore,
when used in the higher sense, it means not any kind of worship, but,
as the etymology indicates, the worshipping of God aright.

eulabes meaning originally careful in handling, in its
religious application means careful in handling divine things. It
characterizes the anxious and scrupulous worshipper, careful not to
change anything that should be observed in worship, and fearful of
offending. It means devout, and may be applied to an adherent of
any religion, being especially appropriate to describe the best of the
Jewish worshippers.

threkos is one who is diligent in the performance of the outward
service of God. It applies especially to ceremonial worship.

deisidaimon, in accordance with its derivation, makes prominent
the element of fear. It emphasizes strongly the ideas of dependence
and of anxiety for divine favor. It may be used as practically
equivalent to theosebes. Often, however, it implies that the fear
which it makes prominent is an unworthy fear, so that it comes to have
the meaning superstitious. In the N.T. it is used, as is also the
noun deisidaimonia, in a purposely neutral sense, meaning simply
religious_, neither conveying the highest meaning, nor plainly implying
a lower meaning.

G5895

Religious. See Definition for theosebes { [G2318]}
See Definition for eusebes { [G2152]}
See Definition for eulabes { [G2126]}
See Definition for threskos { [G2357]}
See Definition for deisidaimon { [G1175]}

theosebes, according to derivation and usage, means worship of God
(or of the gods), a fulfillment of one's duty towards God. It is a
general term, meaning religious in a good sense.

eusebes is distinguished from theosebes in two ways. It is used
to include the fulfillment of obligations of all kinds, both towards
God and man. It is thus applied to the fulfillment of the duties
involved in human relations, as towards one's parents. Furthermore,
when used in the higher sense, it means not any kind of worship, but,
as the etymology indicates, the worshipping of God aright.

eulabes meaning originally careful in handling, in its
religious application means careful in handling divine things. It
characterizes the anxious and scrupulous worshipper, careful not to
change anything that should be observed in worship, and fearful of
offending. It means devout, and may be applied to an adherent of
any religion, being especially appropriate to describe the best of the
Jewish worshippers.

threkos is one who is diligent in the performance of the outward
service of God. It applies especially to ceremonial worship.

deisidaimon, in accordance with its derivation, makes prominent
the element of fear. It emphasizes strongly the ideas of dependence
and of anxiety for divine favor. It may be used as practically
equivalent to theosebes. Often, however, it implies that the fear
which it makes prominent is an unworthy fear, so that it comes to have
the meaning superstitious. In the N.T. it is used, as is also the
noun deisidaimonia, in a purposely neutral sense, meaning simply
religious_, neither conveying the highest meaning, nor plainly implying
a lower meaning.

G2359 θρίξ, τριχός

θρίξ, τριχός
thrix trichos
threeks
Of uncertain derivation; hair

KJV Usage: hair.

Compare G2864.

G2864 κόμη
κόμη
komē
kom'-ay
Apparently from the same as G2865; the hair of the head (locks, as ornamental, and thus differing from G2359, which properly denotes merely the scalp)

KJV Usage: hair.


G5143 τρέχω
τρέχω
trechō
trekh'-o
Apparently a primary verb (properly θρέχω threchō ; compare G2359); which uses δρέμω dremō , drem'-o (the base of G1408) as an alternate in certain tenses; to run or walk hastily (literally or figuratively)

KJV Usage: have course, run.


G5155 τρίχινος
τρίχινος
trichinos
trikh'-ee-nos
From G2359; hairy, that is, made of hair (mohair)

KJV Usage: of hair.


G5851
Synonyms See Definition for thrix { [G2359]}
See Definition for kome { [G2864]}

2359-the anatomical or physical term for hair
2864- designates the hair as an ornament (notion of length being
only secondary and suggested) and hence differs from the
word 2359 referring to physical hair.

G5851

Synonyms See Definition for thrix { [G2359]}
See Definition for kome { [G2864]}

2359-the anatomical or physical term for hair
2864- designates the hair as an ornament (notion of length being
only secondary and suggested) and hence differs from the
word 2359 referring to physical hair.

G2366 θύελλα

θύελλα
thuella
thoo'-el-lah
From G2380 (in the sense of blowing) a storm

KJV Usage: tempest.


G5923
Wind. See Definition for pneuma { [G4151]}
See Definition for pnoe { [G4157]}
See Definition for anemos { [G417]}
See Definition for lailaps { [G2978]}
See Definition for thyella { [G2366]}

pneuma when used in its lower meaning to denote wind means simply
an ordinary wind, a regularly blowing current of air of
considerable force.

pnoe is distinguished from it as being a gentler motion of the air.

anemos, on the other hand, is more forcible than pneuma? it is
the strong, often the tempestuous, wind.

lailaps is the violent fitful wind which accompanies a heavy shower.

thyella is more violent than any of the others, and often implies a
conflict of opposing winds.

G5923

Wind. See Definition for pneuma { [G4151]}
See Definition for pnoe { [G4157]}
See Definition for anemos { [G417]}
See Definition for lailaps { [G2978]}
See Definition for thyella { [G2366]}

pneuma when used in its lower meaning to denote wind means simply
an ordinary wind, a regularly blowing current of air of
considerable force.

pnoe is distinguished from it as being a gentler motion of the air.

anemos, on the other hand, is more forcible than pneuma? it is
the strong, often the tempestuous, wind.

lailaps is the violent fitful wind which accompanies a heavy shower.

thyella is more violent than any of the others, and often implies a
conflict of opposing winds.

G2397 ἰδέα

ἰδέα
idea
id-eh'-ah
From G1492; a sight (compare figuratively “idea”), that is, aspect

KJV Usage: countenance.


G5933
Form, Appearance. See Definition for idea { [G2397]}
See Definition for morphe { [G3444]}
See Definition for schema { [G4976]}

idea denotes merely outward appearance.

Both morphe and schema express something more than that. They too
denote outward form, but as including one's habits, activities and
modes of action in general. In morphe it is also implied that the
outward form expresses the inner essence, an idea which is absent from
schema. morphe expresses the form as that which is intrinsic and
essential, schema signifies the figure, shape, as that which is more
outward and accidental. Both schema and idea therefore deal with
externals, schema being more comprehensive than idea, while
morphe deals with externals as expressing that which is internal.

G5933

Form, Appearance. See Definition for idea { [G2397]}
See Definition for morphe { [G3444]}
See Definition for schema { [G4976]}

idea denotes merely outward appearance.

Both morphe and schema express something more than that. They too
denote outward form, but as including one's habits, activities and
modes of action in general. In morphe it is also implied that the
outward form expresses the inner essence, an idea which is absent from
schema. morphe expresses the form as that which is intrinsic and
essential, schema signifies the figure, shape, as that which is more
outward and accidental. Both schema and idea therefore deal with
externals, schema being more comprehensive than idea, while
morphe deals with externals as expressing that which is internal.

G2411 ἱερόν

ἱερόν
hieron
hee-er-on'
Neuter of G2413; a sacred place, that is, the entire precincts (whereas G3485 denotes the central sanctuary itself) of the Temple (at Jerusalem or elsewhere)

KJV Usage: temple.


G2417 ἱερόσυλος
ἱερόσυλος
hierosulos
hee-er-os'-oo-los
From G2411 and G4813; a temple despoiler

KJV Usage: robber of churches.


G2418 ἱερουργέω
ἱερουργέω
hierourgeō
hee-er-oorg-eh'-o
From a compound of G2411 and the base of G2041; to be a temple worker, that is, officiate as a priest (figuratively)

KJV Usage: minister.


G3485 ναός
ναός
naos
nah-os'
From a primary word ναίω naiō (to dwell); a fane, shrine, temple

KJV Usage: shrine, temple.

Compare G2411.

G5878
Synonyms for Holy, Sacred, Pure. See Definition for ieros { [G2411]}
See Definition for osios { [G3741]}
See Definition for agios { [G40]}
See Definition for agnos { [G53]}
See Definition for semnos { [G4586]}

None of these words in classical Greek has necessarily any moral
significance. Those which now have such a meaning have developed it in
Biblical Greek.

ieros means sacred, implying some special relation to God, so
that it may not be violated. It refers, however, to formal relation
rather than to character. It designates an external relation, which
ordinarily is not an internal relation as well. It is used to describe
persons or things. This is the commonest word for holy in
classical Greek, and expresses their usual conception of holiness, but
it is rare in the N.T. because it fails to express the fullness of the
N.T. conception.

osios, used of persons or things, describes that which is in
harmony with the divine constitution of the moral universe. Hence, it
is that which is in accordance with the general and instinctively felt
idea of right, "what is consecrated and sanctioned by universal law
and consent" (Passow), rather than what is in accordance with any
system of revealed truth. As contrary to osios, i.e., as
anosia, the Greeks regarded, e.g., a marriage between brother
and sister such as was common in Egypt, or the omission of the rites
of sepulture in connection with a relative. agios has probably as
its fundamental meaning separation, i.e., from the world to God's
service. If not the original meaning, this at any rate is a meaning
early in use. This separation, however, is not chiefly external, it is
rather a separation from evil and defilement. The moral signification
of the word is therefore the prominent one. This word, rare and of
neutral meaning in classical Greek, has been developed in meaning, so
that it expresses the full N.T. conception of holiness as no other
does.

agnos is probably related to agios. It means specifically
pure. But this may be only in a ceremonial sense, or it may have
a moral signification. It sometimes describes freedom from
impurities of the flesh.

G5878

Synonyms for Holy, Sacred, Pure. See Definition for ieros { [G2411]}
See Definition for osios { [G3741]}
See Definition for agios { [G40]}
See Definition for agnos { [G53]}
See Definition for semnos { [G4586]}

None of these words in classical Greek has necessarily any moral
significance. Those which now have such a meaning have developed it in
Biblical Greek.

ieros means sacred, implying some special relation to God, so
that it may not be violated. It refers, however, to formal relation
rather than to character. It designates an external relation, which
ordinarily is not an internal relation as well. It is used to describe
persons or things. This is the commonest word for holy in
classical Greek, and expresses their usual conception of holiness, but
it is rare in the N.T. because it fails to express the fullness of the
N.T. conception.

osios, used of persons or things, describes that which is in
harmony with the divine constitution of the moral universe. Hence, it
is that which is in accordance with the general and instinctively felt
idea of right, "what is consecrated and sanctioned by universal law
and consent" (Passow), rather than what is in accordance with any
system of revealed truth. As contrary to osios, i.e., as
anosia, the Greeks regarded, e.g., a marriage between brother
and sister such as was common in Egypt, or the omission of the rites
of sepulture in connection with a relative. agios has probably as
its fundamental meaning separation, i.e., from the world to God's
service. If not the original meaning, this at any rate is a meaning
early in use. This separation, however, is not chiefly external, it is
rather a separation from evil and defilement. The moral signification
of the word is therefore the prominent one. This word, rare and of
neutral meaning in classical Greek, has been developed in meaning, so
that it expresses the full N.T. conception of holiness as no other
does.

agnos is probably related to agios. It means specifically
pure. But this may be only in a ceremonial sense, or it may have
a moral signification. It sometimes describes freedom from
impurities of the flesh.

G2428 ἱκετηρία

ἱκετηρία
hiketēria
hik-et-ay-ree'-ah
From a derivative of the base of G2425 (through the idea of approaching for a favor); intreaty

KJV Usage: supplication.


G5883
Synonyms for Prayer. See Definition for euche { [G2171]}
See Definition for proseuche { [G4335]}
See Definition for deesis { [G1162]}
See Definition for enteuxis { [G1783]}
See Definition for eucharistia { [G2169]}
See Definition for aitema { [G155]}
See Definition for iketeria { [G2428]}

euche, when it means prayer, has apparently a general
signification.

proseuche and deesis are often used together. proseuche is
restricted to prayer to God, while deesis has no such restriction.
deesis also refers chiefly to prayer for particular benefits,
while proseuche is more general.

The prominent thought in enteuxis is that of boldness and freedom
in approach to God.

eucharistia is thanksgiving, the grateful acknowledgment of
God's mercies, chiefly in prayer.

aitema, much like deesis, denotes a specific petition for a
particular thing.

In iketeria the attitude of humility and deprecation in prayer is
specially emphasized. All these words may incticate at times not
different kinds of prayer, but the same prayer viewed from different
stand-points.

G5883

Synonyms for Prayer. See Definition for euche { [G2171]}
See Definition for proseuche { [G4335]}
See Definition for deesis { [G1162]}
See Definition for enteuxis { [G1783]}
See Definition for eucharistia { [G2169]}
See Definition for aitema { [G155]}
See Definition for iketeria { [G2428]}

euche, when it means prayer, has apparently a general
signification.

proseuche and deesis are often used together. proseuche is
restricted to prayer to God, while deesis has no such restriction.
deesis also refers chiefly to prayer for particular benefits,
while proseuche is more general.

The prominent thought in enteuxis is that of boldness and freedom
in approach to God.

eucharistia is thanksgiving, the grateful acknowledgment of
God's mercies, chiefly in prayer.

aitema, much like deesis, denotes a specific petition for a
particular thing.

In iketeria the attitude of humility and deprecation in prayer is
specially emphasized. All these words may incticate at times not
different kinds of prayer, but the same prayer viewed from different
stand-points.

G2440 ἱμάτιον

ἱμάτιον
himation
him-at'-ee-on
Neuter of a presumed derivative of ἕννυμι hennumi (to put on); a dress (inner or outer)

KJV Usage: apparel, cloke, clothes, garment, raiment, robe, vesture.


G2439 ἱματίζω
ἱματίζω
himatizō
him-at-id'-zo
From G2440; to dress

KJV Usage: clothe.


G5934
Clothing. See Definition for imation { [G2440]}
See Definition for chiton { [G5509]}
See Definition for imatismos { [G2441]}
See Definition for chlamys { [G5511]}
See Definition for stole { [G4749]}
See Definition for poderes { [G4158]}

imation is used in a general sense to mean clothing.

G5934

Clothing. See Definition for imation { [G2440]}
See Definition for chiton { [G5509]}
See Definition for imatismos { [G2441]}
See Definition for chlamys { [G5511]}
See Definition for stole { [G4749]}
See Definition for poderes { [G4158]}

imation is used in a general sense to mean clothing.

G2441 ἱματισμός

ἱματισμός
himatismos
him-at-is-mos'
From G2439; clothing

KJV Usage: apparel (X -led), array, raiment, vesture.


G5934
Clothing. See Definition for imation { [G2440]}
See Definition for chiton { [G5509]}
See Definition for imatismos { [G2441]}
See Definition for chlamys { [G5511]}
See Definition for stole { [G4749]}
See Definition for poderes { [G4158]}

imation is used in a general sense to mean clothing.

G5934

Clothing. See Definition for imation { [G2440]}
See Definition for chiton { [G5509]}
See Definition for imatismos { [G2441]}
See Definition for chlamys { [G5511]}
See Definition for stole { [G4749]}
See Definition for poderes { [G4158]}

imation is used in a general sense to mean clothing.

G2479 ἰσχύς

ἰσχύς
ischus
is-khoos'
From a derivative of ἱς his (force; compare ἔσχον eschon ; a form of G2192); forcefulness (literally or figuratively)

KJV Usage: ability, might ([-ily]), power, strength.


G2478 ἰσχυρός
ἰσχυρός
ischuros
is-khoo-ros'
From G2479; forcible (literally or figuratively)

KJV Usage: boisterous, mighty (-ier), powerful, strong (-er, man), valiant.


G2480 ἰσχύω
ἰσχύω
ischuō
is-khoo'-o
From G2479; to have (or exercise) force (literally or figuratively)

KJV Usage: beable, avail, can do ([-not]), could, be good, might, prevail, be of strength, be whole, + much work.


G5820
Synonyms See Definition for bia { [G970]}
See Definition for dynamis { [G1411]}
See Definition for energeia { [G1753]}
See Definition for exousia { [G1849]}
See Definition for ischys { [G2479]}
See Definition for kratos { [G2904]}

970-force, effective, often oppressive power exhibiting itself
in single deeds of violence
1411-power, natural ability, general and inherent
1753-working, power in exercise, operative power
1849-primarily liberty of action? Then authority--either as
delegated power, or as unrestrained, arbitrary power
2479-strength, power, (especially physical) as an endowment
2904-might, relative and manifested power--in the NT chiefly
of God.

G5820

Synonyms See Definition for bia { [G970]}
See Definition for dynamis { [G1411]}
See Definition for energeia { [G1753]}
See Definition for exousia { [G1849]}
See Definition for ischys { [G2479]}
See Definition for kratos { [G2904]}

970-force, effective, often oppressive power exhibiting itself
in single deeds of violence
1411-power, natural ability, general and inherent
1753-working, power in exercise, operative power
1849-primarily liberty of action? Then authority--either as
delegated power, or as unrestrained, arbitrary power
2479-strength, power, (especially physical) as an endowment
2904-might, relative and manifested power--in the NT chiefly
of God.

G2513 καθαρός

καθαρός
katharos
kath-ar-os'
Of uncertain affinity; clean (literally or figuratively)

KJV Usage: clean, clear, pure.


G2508 καθαίρω
καθαίρω
kathairō
kath-ah'ee-ro
From G2513; to cleanse, that is, (specifically) to prune; figuratively to expiate

KJV Usage: purge.


G2511 καθαρίζω
καθαρίζω
katharizō
kath-ar-id'-zo
From G2513; to cleanse (literally or figuratively)

KJV Usage: (make) clean (-se), purge, purify.


G2514 καθαρότης
καθαρότης
katharotēs
kath-ar-ot'-ace
From G2513; cleanness (ceremonially)

KJV Usage: purification.


G5840
Synonyms See Definition for eilikrines { [G1506]}
See Definition for katharos { [G2513]}

1506-denotes freedom from falsehoods
2513-denotes freedom from defilements, of the flesh and
the world.

G5896
Pure. See Definition for eilikrines { [G1506]}
See Definition for katharos { [G2513]}
See Definition for amiantos { [G283]}

eilikrines denotes chiefly that which is pure as being
sincere, free from foreign admixture.

katharos is that which is pure as being clean, free from soil
or stain. The meaning of both in the N.T. is distinctly ethical.

amiantos is unspotted, describing that which is far removed
from every kind of contamination.

G5840

Synonyms See Definition for eilikrines { [G1506]}
See Definition for katharos { [G2513]}

1506-denotes freedom from falsehoods
2513-denotes freedom from defilements, of the flesh and
the world.

G5896

Pure. See Definition for eilikrines { [G1506]}
See Definition for katharos { [G2513]}
See Definition for amiantos { [G283]}

eilikrines denotes chiefly that which is pure as being
sincere, free from foreign admixture.

katharos is that which is pure as being clean, free from soil
or stain. The meaning of both in the N.T. is distinctly ethical.

amiantos is unspotted, describing that which is far removed
from every kind of contamination.

G2537 καινός

καινός
kainos
kahee-nos'
Of uncertain affinity; new (especially in freshness; while G3501 is properly so with respect to age)

KJV Usage: new.


G340 ἀνακαινίζω
ἀνακαινίζω
anakainizō
an-ak-ahee-nid'-zo
From G303 and a derivative of G2537; to restore

KJV Usage: renew.


G341 ἀνακαινόω
ἀνακαινόω
anakainoō
an-ak-ahee-no'-o
From G303 and a derivative of G2537; to renovate

KJV Usage: renew.


G1456 ἐγκαίνια
ἐγκαίνια
egkainia
eng-kah'ee-nee-ah
Neuter plural of a presumed compound from G1722 and G2537; innovatives, that is, (specifically) renewal (of religious services after the Antiochian interruption)

KJV Usage: dedication.


G2538 καινότης
καινότης
kainotēs
kahee-not'-ace
From G2537; renewal (figuratively)

KJV Usage: newness.


G5852
Synonyms See Definition for kainos { [G2537]}
See Definition for neos { [G3501]}

2537-denotes the new primarily in reference to quality,
the fresh, unworn
3501-denotes the new primarily in reference to time, the young,
recent.

G5935
New. See Definition for neos { [G3501]}
See Definition for kainos { [G2537]}

neos is the new as contemplated under the aspect of time, that
which has recently come into existence.

kainos is the new under the aspect of quality, that which has
not seen service. kainos therefore often means new as contrasted
with that which has decayed with age, or is worn out, its opposite then
being palaios. It sometimes suggests that which is unusual. It
often implies praise, the new as superior to the old. Occasionally, on
the other hand, it implies the opposite, the new as inferior to that
which is old, because the old is familiar or because it has improved
with age. Of course it is evident that both neos and kainos may
sometimes be applied to the same object, but from different points of
view.

G5852

Synonyms See Definition for kainos { [G2537]}
See Definition for neos { [G3501]}

2537-denotes the new primarily in reference to quality,
the fresh, unworn
3501-denotes the new primarily in reference to time, the young,
recent.

G5935

New. See Definition for neos { [G3501]}
See Definition for kainos { [G2537]}

neos is the new as contemplated under the aspect of time, that
which has recently come into existence.

kainos is the new under the aspect of quality, that which has
not seen service. kainos therefore often means new as contrasted
with that which has decayed with age, or is worn out, its opposite then
being palaios. It sometimes suggests that which is unusual. It
often implies praise, the new as superior to the old. Occasionally, on
the other hand, it implies the opposite, the new as inferior to that
which is old, because the old is familiar or because it has improved
with age. Of course it is evident that both neos and kainos may
sometimes be applied to the same object, but from different points of
view.

G2540 καιρός

καιρός
kairos
kahee-ros'
Of uncertain affinity; an occasion, that is, set or proper time

KJV Usage: X always, opportunity, (convenient, due) season, (due, short, while) time, a while.

Compare G5550.

G170 ἀκαιρέομαι
ἀκαιρέομαι
akairēomai
ak-ahee-reh'-om-ahee
From a compound of G1 (as a negative particle) and G2540 (meaning unseasonable); to be inopportune (for oneself), that is, to fail of a proper occasion

KJV Usage: lack opportunity.


G2121 εὔκαιρος
εὔκαιρος
eukairos
yoo'-kahee-ros
From G2095 and G2540; well timed, that is, opportune

KJV Usage: convenient, in time of need.


G4340 πρόσκαιρος
πρόσκαιρος
proskairos
pros'-kahee-ros
From G4314 and G2540; for the occasion only, that is, temporary

KJV Usage: dur- [eth] for awhile, endure for a time, for a season, temporal.


G5550 χρόνος
χρόνος
chronos
khron'-os
Of uncertain derivation; a space of time (in genitive case, and thus properly distinguished from G2540, which designates a fixed or special occasion; and from G165, which denotes a particular period) or interval; by extension an individual opportunity; by implication delay

KJV Usage: + years old, season, space, (X often-) time (-s), (a) while.


G5853
Synonyms See Definition for kairos { [G2540]}
See Definition for chronos { [G5550]}

2540-a definitely limited portion of time with the added notion
of suitableness
5550-time in general.

G5853

Synonyms See Definition for kairos { [G2540]}
See Definition for chronos { [G5550]}

2540-a definitely limited portion of time with the added notion
of suitableness
5550-time in general.

G2549 κακία

κακία
kakia
kak-ee'-ah
From G2556; badness, that is, (subjectively) depravity, or (actively) malignity, or (passively) trouble

KJV Usage: evil, malice (-iousness), naughtiness, wickedness.


G5855
Synonyms See Definition for kakia { [G2549]}
See Definition for poneria { [G4189]}

2549-denotes a vicious disposition
4189-denotes the active exercise of a vicious disposition.

G5855

Synonyms See Definition for kakia { [G2549]}
See Definition for poneria { [G4189]}

2549-denotes a vicious disposition
4189-denotes the active exercise of a vicious disposition.

G2556 κακός

κακός
kakos
kak-os'
Apparently a primary word; worthless (intrinsically such; whereas G4190 properly refers to effects), that is, (subjectively) depraved, or (objectively) injurious

KJV Usage: bad, evil, harm, ill, noisome, wicked.


G172 ἄκακος
ἄκακος
akakos
ak'-ak-os
From G1 (as a negative particle) and G2556; not bad, that is, (objectively) innocent or (subjectively) unsuspecting

KJV Usage: harmless, simple.


G420 ἀνεξίκακος
ἀνεξίκακος
anexikakos
an-ex-ik'-ak-os
From G430 and G2556; enduring of ill, that is, forbearing

KJV Usage: patient.


G1573 ἐκκακέω
ἐκκακέω
ekkakeō
ek-kak-eh'-o
From G1537 and G2556; to be (bad or) weak, that is, (by implication) to fail (in heart)

KJV Usage: faint, be weary.


G2276 ἥττον
ἥττον
hētton
hate'-ton
Neuter of a compound of ἧκα hēka ( slightly) used for that of G2556; worse (as noun); by implication less (as adverb)

KJV Usage: less, worse.


G2549 κακία
κακία
kakia
kak-ee'-ah
From G2556; badness, that is, (subjectively) depravity, or (actively) malignity, or (passively) trouble

KJV Usage: evil, malice (-iousness), naughtiness, wickedness.


G2550 κακοήθεια
κακοήθεια
kakoētheia
kak-o-ay'-thi-ah
From a compound of G2556 and G2239; bad character, that is, (specifically) mischievousness

KJV Usage: malignity.


G2551 κακολογέω
κακολογέω
kakologeō
kak-ol-og-eh'-o
From a compound of G2556 nad G3056; to revile

KJV Usage: curse, speak evil of.


G2552 κακοπάθεια
κακοπάθεια
kakopatheia
kak-op-ath'-i-ah
From a compound of G2556 and G3806; hardship

KJV Usage: suffering affliction.


G2555 κακοποιός
κακοποιός
kakopoios
kak-op-oy-os'
From G2556 and G4160; a bad doer; (specifically) a criminal

KJV Usage: evil-doer, malefactor.


G2557 κακοῦργος
κακοῦργος
kakourgos
kak-oor'-gos
From G2556 and the base of G2041; a wrong doer, that is, criminal

KJV Usage: evil-doer, malefactor.


G2558 κακουχέω
κακουχέω
kakoucheō
kak-oo-kheh'-o
From a presumed compound of G2556 and G2192; to maltreat

KJV Usage: which suffer adversity, torment.


G2559 κακόω
κακόω
kakoō
kak-o'-o
From G2556; to injure; figuratively to exasperate

KJV Usage: make evil affected, entreat evil, harm, hurt, vex.


G2560 κακῶς
κακῶς
kakōs
kak-oce'
Adverb from G2556; badly (physically or morally)

KJV Usage: amiss, diseased, evil, grievously, miserably, sick, sore.


G4190 πονηρός
πονηρός
ponēros
pon-ay-ros'
From a derivative of G4192; hurtful, that is, evil (properly in effect or influence, and thus differing from G2556, which refers rather to essential character, as well as from G4550, which indicates degeneracy from original virtue); figuratively calamitous; also (passively) ill, that is, diseased; but especially (morally) culpable, that is, derelict, vicious, facinorous; neuter (singular) mischief, malice, or (plural) guilt; masculine (singular) the devil, or (plural) sinners

KJV Usage: bad, evil, grievous, harm, lewd, malicious, wicked (-ness). See also G4191.


G5501 χείρων
χείρων
cheirōn
khi'-rone
Irregular compound of G2556; from an obsolete equivalent χέρης cherēs (of uncertain derivation); more evil or aggravated (physically, mentally or morally)

KJV Usage: sorer, worse.


G5908
Bad, Evil. See Definition for kakos { [G2556]}
See Definition for poneros { [G4190]}
See Definition for phaulos { [G5337]}

These words may be used with very little distinction of meaning, but
often the difference is marked. kakos frequently means evil
rather negatively, referring to the absence of the qualities which
constitute a person or thing what it should be or what it claims to
be. It is also used meaning evil in a moral sense. It is a general
antithesis to agathos.

poneros is a word at once stronger and more active, it means
mischief-making, delighting in injury, doing evil to others,
dangerous, destructive. kakos describes the quality according to
its nature, poneros, according to its effects.

phaulos is the bad chiefly as the worthless, the good for
nothing.

G5908

Bad, Evil. See Definition for kakos { [G2556]}
See Definition for poneros { [G4190]}
See Definition for phaulos { [G5337]}

These words may be used with very little distinction of meaning, but
often the difference is marked. kakos frequently means evil
rather negatively, referring to the absence of the qualities which
constitute a person or thing what it should be or what it claims to
be. It is also used meaning evil in a moral sense. It is a general
antithesis to agathos.

poneros is a word at once stronger and more active, it means
mischief-making, delighting in injury, doing evil to others,
dangerous, destructive. kakos describes the quality according to
its nature, poneros, according to its effects.

phaulos is the bad chiefly as the worthless, the good for
nothing.

G2564 καλέω

καλέω
kaleō
kal-eh'-o
Akin to the base of G2753; to “call” (properly aloud, but used in a variety of applications, directly or otherwise)

KJV Usage: bid, call (forth), (whose, whose sur-) name (was [called]).


G479 ἀντικαλέω
ἀντικαλέω
antikaleō
an-tee-kal-eh'-o
From G473 and G2564; to invite in return

KJV Usage: bid again.


G1458 ἐγκαλέω
ἐγκαλέω
egkaleō
eng-kal-eh'-o
From G1722 and G2564; to call in (as a debt or demand), that is, bring to account (charge, criminate, etc.)

KJV Usage: accuse, call in question, implead, lay to the charge.


G1528 εἰσκαλέω
εἰσκαλέω
eiskaleō
ice-kal-eh'-o
From G1519 and G2564; to invite in

KJV Usage: call in.


G1577 ἐκκλησία
ἐκκλησία
ekklēsia
ek-klay-see'-ah
From a compound of G1537 and a derivative of G2564; a calling out, that is, (concretely) a popular meeting, especially a religious congregation (Jewish synagogue, or Christian community of members on earth or saints in heaven or both)

KJV Usage: assembly, church.


G1941 ἐπικαλέομαι
ἐπικαλέομαι
epikaleomai
ep-ee-kal-eh'-om-ahee
Middle voice from G1909 and G2564; to entitle; by implication to invoke (for aid, worship, testimony, decision, etc.)

KJV Usage: appeal (unto), call (on, upon), surname.


G2811 κλέος
κλέος
kleos
kleh'-os
From a shorter form of G2564; renown (as if being called)

KJV Usage: glory.


G2821 κλῆσις
κλῆσις
klēsis
klay'-sis
From a shorter form of G2564; an invitation (figuratively)

KJV Usage: calling.


G3333 μετακαλέω
μετακαλέω
metakaleō
met-ak-al-eh'-o
From G3326 and G2564; to call elsewhere, that is, summon

KJV Usage: call (for, hither).


G3870 παρακαλέω
παρακαλέω
parakaleō
par-ak-al-eh'-o
From G3844 and G2564; to call near, that is, invite, invoke (by imploration, hortation or consolation)

KJV Usage: beseech, call for, (be of good) comfort, desire, (give) exhort (-ation), intreat, pray.


G4292 προκαλέομαι
προκαλέομαι
prokaleomai
prok-al-eh'-om-ahee
Middle voice from G4253 and G2564; to call forth to oneself (challenge), that is, (by implication) to irritate

KJV Usage: provoke.


G4341 προσκαλέομαι
προσκαλέομαι
proskaleomai
pros-kal-eh'-om-ahee
Middle voice from G4314 and G2564; to call toward oneself, that is, summon, invite

KJV Usage: call (for, to, unto).


G4779 συγκαλέω
συγκαλέω
sugkaleō
soong-kal-eh'-o
From G4862 and G2564; to convoke

KJV Usage: call together.


G5823
Synonyms See Definition for boao { [G994]}
See Definition for kaleo { [G2564]}
See Definition for krazo { [G2896]}
See Definition for kraugazo { [G2905]}

994-to cry out as a manifestation of feeling, esp. a cry for help
2564-to cry out for a purpose
2896-to cry out harshly, often of inarticulate and brutish sound
2905-intensive of 2896 denotes to cry coarsely, in contempt, etc.

2564 suggests intelligence? 994 sensibilities? 2896 instincts.

G5823

Synonyms See Definition for boao { [G994]}
See Definition for kaleo { [G2564]}
See Definition for krazo { [G2896]}
See Definition for kraugazo { [G2905]}

994-to cry out as a manifestation of feeling, esp. a cry for help
2564-to cry out for a purpose
2896-to cry out harshly, often of inarticulate and brutish sound
2905-intensive of 2896 denotes to cry coarsely, in contempt, etc.

2564 suggests intelligence? 994 sensibilities? 2896 instincts.

G2570 καλός

καλός
kalos
kal-os'
Of uncertain affinity; properly beautiful, but chiefly (figuratively) good (literally or morally), that is, valuable or virtuous (for appearance or use, and thus distinguished from G18, which is properly intrinsic)

KJV Usage: X better, fair, good (-ly), honest, meet, well, worthy.


G18 ἀγαθός
ἀγαθός
agathos
ag-ath-os'
A primary word; “good” (in any sense, often as noun)

KJV Usage: benefit, good (-s, things), well.

Compare G2570.

G2566 καλλίον
καλλίον
kallion
kal-lee'-on
Neuter of the (irregular) compound of G2570; (adverbially) better than many

KJV Usage: very well.


G2567 καλοδιδάσκαλος
καλοδιδάσκαλος
kalodidaskalos
kal-od-id-as'-kal-os
From G2570 and G1320; a teacher of the right

KJV Usage: teacher of good things.


G2568 Καλοὶ Λιμένες
Καλοὶ Λιμένες
Kaloi Limenes
kal-oy' lee-man'-es
Plural of G2570 and G3040; Good Harbors, that is, Fairhaven, a bay of Crete

KJV Usage: fair havens.


G2569 καλοποιέω
καλοποιέω
kalopoieō
kal-op-oy-eh'-o
From G2570 and G4160; to do well, that is, live virtuously

KJV Usage: well doing.


G2573 καλῶς
καλῶς
kalōs
kal-oce'
Adverb from G2570; well (usually morally)

KJV Usage: (in a) good (place), honestly, + recover, (full) well.


G5893
Synonyms for Beautiful, Graceful. See Definition for asteios { [G791]}
See Definition for oraios { [G5611]}
See Definition for kalos { [G2570]}

asteios is properly one living in a city, urban. It soon acquires
the meaning urbane, polite, elegant. Then it obtains to a limited
extent the meaning beautiful, although never in the highest degree.

oraios, from ora, hour, period, means properly timely.
From that comes the idea of being beautiful, since nearly everything
is beautiful in its hour of fullest perfection.

kalos is a much higher word. It means beautiful, physically or
morally. It is, however, distinctly the beauty which comes from
harmony, the beauty which arises from a symmetrical adjustment in
right proportion, in other words, from the harmonious completeness of
the object concerned.

G5893

Synonyms for Beautiful, Graceful. See Definition for asteios { [G791]}
See Definition for oraios { [G5611]}
See Definition for kalos { [G2570]}

asteios is properly one living in a city, urban. It soon acquires
the meaning urbane, polite, elegant. Then it obtains to a limited
extent the meaning beautiful, although never in the highest degree.

oraios, from ora, hour, period, means properly timely.
From that comes the idea of being beautiful, since nearly everything
is beautiful in its hour of fullest perfection.

kalos is a much higher word. It means beautiful, physically or
morally. It is, however, distinctly the beauty which comes from
harmony, the beauty which arises from a symmetrical adjustment in
right proportion, in other words, from the harmonious completeness of
the object concerned.

G2585 καπηλεύω

καπηλεύω
kapēleuō
kap-ale-yoo'-o
From κάπηλος kapēlos (a huckster); to retail, that is, (by implication) to adulterate (figuratively)

KJV Usage: corrupt.


G5929
To Adulterate. See Definition for kapeleuo { [G2585]}
See Definition for doloo { [G1389]}

Both these words mean to adulterate, and some maintain that they
are practically identical. But it is more probable that doloo means
simply to adulterate, while kapeleuo conveys the idea of
adulterating for the sake of making an unjust profit by the process.

G5929

To Adulterate. See Definition for kapeleuo { [G2585]}
See Definition for doloo { [G1389]}

Both these words mean to adulterate, and some maintain that they
are practically identical. But it is more probable that doloo means
simply to adulterate, while kapeleuo conveys the idea of
adulterating for the sake of making an unjust profit by the process.

G2608 κατάγνυμι

κατάγνυμι
katagnumi
kat-ag'-noo-mee
From G2596 and the base of G4486; to rend in pieces, that is, crack apart

KJV Usage: break.


G4486 ῥήγνυμι, ῥήσσω
ῥήγνυμι, ῥήσσω
rhēgnumi rhēssō
hrayg'-noo-mee, hrace'-so
Both are prolonged forms of ῥήκω rhēko (which appears only in certain forms, and is itself probably a strengthened form of ἄγνυμι agnumi (see in G2608)); to “break”, “wreck” or “crack”, that is, (especially) to sunder (by separation of the parts; G2608 being its intensive (with the preposition in compounds), and G2352 a shattering to minute fragments; but not a reduction to the constituent particles, like G3089) or disrupt, lacerate; by implication to convulse (with spasms); figuratively to give vent to joyful emotions

KJV Usage: break (forth), burst, rend, tear.


G5850
Synonyms See Definition for thrauo { [G2352]}
See Definition for katagnymi { [G2608]}
See Definition for regnymi { [G4486]}

4486-"rend asunder", makes pointed reference to the separation
of the parts
2608-"to break", denotes the destruction of a things unity or
completeness
2352-"to shatter", is suggestive of many fragments and minute
dispersion.

G5850

Synonyms See Definition for thrauo { [G2352]}
See Definition for katagnymi { [G2608]}
See Definition for regnymi { [G4486]}

4486-"rend asunder", makes pointed reference to the separation
of the parts
2608-"to break", denotes the destruction of a things unity or
completeness
2352-"to shatter", is suggestive of many fragments and minute
dispersion.

G2723 κατηγορέω

κατηγορέω
katēgoreō
kat-ay-gor-eh'-o
From G2725; to be a plaintiff, that is, to charge with some offence

KJV Usage: accuse, object.


G5803
Synonyms See Definition for aitiama { [G157]}
See Definition for enklema { [G1462]}
See Definition for kategoreo { [G2723]}

157-to accuse with primary reference to the ground of the
accusation, the crime
1462-to make a verbal assault which reaches its goal
2723-to accuse formally before a tribunal, bring a charge against
publicly.

G5803

Synonyms See Definition for aitiama { [G157]}
See Definition for enklema { [G1462]}
See Definition for kategoreo { [G2723]}

157-to accuse with primary reference to the ground of the
accusation, the crime
1462-to make a verbal assault which reaches its goal
2723-to accuse formally before a tribunal, bring a charge against
publicly.

G2730 κατοικέω

κατοικέω
katoikeō
kat-oy-keh'-o
From G2596 and G3611; to house permanently, that is, reside (literally or figuratively)

KJV Usage: dwell (-er), inhabitant (-ter).


G1460 ἐγκατοικέω
ἐγκατοικέω
egkatoikeō
eng-kat-oy-keh'-o
From G1722 and G2730; to settle down in a place, that is, reside

KJV Usage: dwell among.


G2731 κατοίκησις
κατοίκησις
katoikēsis
kat-oy'-kay-sis
From G2730; residence (properly the act; but by implication concretely the mansion)

KJV Usage: dwelling.


G2732 κατοικητήριον
κατοικητήριον
katoikētērion
kat-oy-kay-tay'-ree-on
From a derivative of G2730; a dwelling place

KJV Usage: habitation.


G5854
Synonyms See Definition for katoikeo { [G2730]}
See Definition for paroikeo { [G3939]}

2730-to dwell, settle, temporarily
3939-to dwell, permanently.

G5854

Synonyms See Definition for katoikeo { [G2730]}
See Definition for paroikeo { [G3939]}

2730-to dwell, settle, temporarily
3939-to dwell, permanently.

G2753 κελεύω

κελεύω
keleuō
kel-yoo'-o
From a primary word κέλλω kellō (to urge on); “hail”; to incite by word, that is, order

KJV Usage: bid, (at, give) command (-ment).


G2564 καλέω
καλέω
kaleō
kal-eh'-o
Akin to the base of G2753; to “call” (properly aloud, but used in a variety of applications, directly or otherwise)

KJV Usage: bid, call (forth), (whose, whose sur-) name (was [called]).


G2752 κέλευμα
κέλευμα
keleuma
kel'-yoo-mah
From G2753; a cry of incitement

KJV Usage: shout.


G5844
Synonyms See Definition for entellomai { [G1781]}
See Definition for keleuo { [G2753]}
See Definition for parangello { [G3853]}
See Definition for tasso { [G5021]}

1781-to enjoin, is used esp. of those whose office or position
invests them with claims, and points rather to the contents
of the command, cf "our instruction"
2753-to command, designates verbal orders, coming usually from a
superior
3853-to charge, is used esp. of the order of a military commander
to his troops
5021-assign a post to, with a suggestion of duties connected with
it, often used of military appointments

3853 differs from 1781 in denoting fixed and abiding obligations
rather than specific or occasional instructions, duties arising from
the office rather than coming from the personal will of a superior.

G5844

Synonyms See Definition for entellomai { [G1781]}
See Definition for keleuo { [G2753]}
See Definition for parangello { [G3853]}
See Definition for tasso { [G5021]}

1781-to enjoin, is used esp. of those whose office or position
invests them with claims, and points rather to the contents
of the command, cf "our instruction"
2753-to command, designates verbal orders, coming usually from a
superior
3853-to charge, is used esp. of the order of a military commander
to his troops
5021-assign a post to, with a suggestion of duties connected with
it, often used of military appointments

3853 differs from 1781 in denoting fixed and abiding obligations
rather than specific or occasional instructions, duties arising from
the office rather than coming from the personal will of a superior.

G2766 κέραμος

κέραμος
keramos
ker'-am-os
Probably from the base of G2767 (through the idea of mixing clay and water); earthenware, that is, a tile (by analogy a thin roof or awning)

KJV Usage: tiling.


G2763 κεραμεύς
κεραμεύς
kerameus
ker-am-yooce'
From G2766; a potter

KJV Usage: potter.


G2764 κεραμικός
κεραμικός
keramikos
ker-am-ik-os'
From G2766; made of clay, that is, earthen

KJV Usage: of a potter.


G2765 κεράμιον
κεράμιον
keramion
ker-am'-ee-on
Neuter of a presumed derivative of G2766; an earthenware vessel, that is, jar

KJV Usage: pitcher.


G5858
Synonyms See Definition for keramos { [G2766]}
See Definition for mignymi { [G3396]}

2766-denotes in a strict sense, mixing as combines the
ingredients into a new compound, chemical mixture
3396-such a mixture as merely blending or intermingling of them
promiscuously, as in a mechanical mixture.

G5858

Synonyms See Definition for keramos { [G2766]}
See Definition for mignymi { [G3396]}

2766-denotes in a strict sense, mixing as combines the
ingredients into a new compound, chemical mixture
3396-such a mixture as merely blending or intermingling of them
promiscuously, as in a mechanical mixture.

G2778 κῆνσος

κῆνσος
kēnsos
kane'-sos
Of Latin origin; properly an enrolment (“census”), that is, (by implication) a tax

KJV Usage: tribute.


G5941
Tax. See Definition for phoros { [G5411]}
See Definition for telos { [G5056]}
See Definition for kensos { [G2778]}
See Definition for didrachmon { [G1323]}

phoros indicates a direct tax which was levied annually on
houses, lands, and persons, and paid usually in produce.

telos is an indirect tax on merchandise, which was collected at
piers, harbors, and gates of cities. It was similar to modern import
duties.

kensos, originally an enrollment of property and persons, came to
mean a poll-tax, levied annually on individuals by the Roman
government.

didrachmon was the coin used to pay an annual tax levied by the
religious leaders of Israel for the purpose of defraying the general
expenses of the Temple.

G5941

Tax. See Definition for phoros { [G5411]}
See Definition for telos { [G5056]}
See Definition for kensos { [G2778]}
See Definition for didrachmon { [G1323]}

phoros indicates a direct tax which was levied annually on
houses, lands, and persons, and paid usually in produce.

telos is an indirect tax on merchandise, which was collected at
piers, harbors, and gates of cities. It was similar to modern import
duties.

kensos, originally an enrollment of property and persons, came to
mean a poll-tax, levied annually on individuals by the Roman
government.

didrachmon was the coin used to pay an annual tax levied by the
religious leaders of Israel for the purpose of defraying the general
expenses of the Temple.

G2799 κλαίω

κλαίω
klaiō
klah'-yo
Of uncertain affinity; to sob, that is, wail aloud (whereas G1145 is rather to cry silently)

KJV Usage: bewail. weep.


G1145 δακρύω
δακρύω
dakruō
dak-roo'-o
From G1144; to shed tears

KJV Usage: weep.

Compare G2799.

G2805 κλαυθμός
κλαυθμός
klauthmos
klowth-mos'
From G2799; lamentation

KJV Usage: wailing, weeping, X wept.


G5804
Synonyms See Definition for alalazo { [G214]}
See Definition for dakryo { [G1145]}
See Definition for threneo { [G2354]}
See Definition for klaio { [G2799]}
See Definition for odyrmob { [G3602]}
See Definition for stenazo { [G4727]}.

G5804

Synonyms See Definition for alalazo { [G214]}
See Definition for dakryo { [G1145]}
See Definition for threneo { [G2354]}
See Definition for klaio { [G2799]}
See Definition for odyrmob { [G3602]}
See Definition for stenazo { [G4727]}.

G2812 κλέπτης

κλέπτης
kleptēs
klep'-tace
From G2813; a stealer (literally or figuratively)

KJV Usage: thief.

Compare G3027.

G5856
Synonyms See Definition for kleptes { [G2812]}
See Definition for lestes { [G3027]}

2812-denotes one who steals by stealth
3027-denotes one who steals openly.

G5856

Synonyms See Definition for kleptes { [G2812]}
See Definition for lestes { [G3027]}

2812-denotes one who steals by stealth
3027-denotes one who steals openly.

G2830 κλύδων

κλύδων
kludōn
kloo'-dohn
From κλύζω kluzō (to billow or dash over); a surge of the sea (literally or figuratively)

KJV Usage: raging, wave.


G2148 Εὐροκλύδων
Εὐροκλύδων
Eurokludōn
yoo-rok-loo'-dohn
From Εὖρος Euros (the east wind) and G2830; a storm from the east (or south east), that is, (in modern phrase) a Levanter

KJV Usage: Euroklydon.


G2626 κατακλύζω
κατακλύζω
katakluzō
kat-ak-lood'-zo
From G2596 and the base of G2830; to dash (wash) down, that is, (by implication) to deluge

KJV Usage: overflow.


G2831 κλυδωνίζομαι
κλυδωνίζομαι
kludōnizomai
kloo-do-nid'-zom-ahee
Middle voice from G2830; to surge, that is, (figuratively) to fluctuate

KJV Usage: toss to and fro.


G5857
Synonyms See Definition for klydon { [G2830]}
See Definition for kyma { [G2949]}

2949-a wave, suggesting uninterrupted successions
2830-a billow, surge, suggesting size and extension. So to in
fig. application of the words.

G5857

Synonyms See Definition for klydon { [G2830]}
See Definition for kyma { [G2949]}

2949-a wave, suggesting uninterrupted successions
2830-a billow, surge, suggesting size and extension. So to in
fig. application of the words.

G2851 κόλασις

κόλασις
kolasis
kol'-as-is
From G2849; penal infliction

KJV Usage: punishment, torment.


G5859
Synonyms See Definition for kolasis { [G2851]}
See Definition for timoria { [G5098]}

2851 differs from 5098 as that which is disciplinary and has
reference to the him who suffers, while the latter is penal
and has reference to the satisfaction of him who inflicts it.

G5909
Punishment. See Definition for timoria { [G5098]}
See Definition for kolasis { [G2851]}

timoria in classical and N.T. usage denotes especially the
vindicative character of punishment, it is the punishment in relation
to the punisher.

kolasis in classical Greek meant usually punishment which aimed at
the reformation of the offender. But sometimes in later Greek, and
always in the N.T., the idea of reformation seems to disappear, so
that there remains simply the idea of punishment, but viewed in
relation to the punished.

G5859

Synonyms See Definition for kolasis { [G2851]}
See Definition for timoria { [G5098]}

2851 differs from 5098 as that which is disciplinary and has
reference to the him who suffers, while the latter is penal
and has reference to the satisfaction of him who inflicts it.

G5909

Punishment. See Definition for timoria { [G5098]}
See Definition for kolasis { [G2851]}

timoria in classical and N.T. usage denotes especially the
vindicative character of punishment, it is the punishment in relation
to the punisher.

kolasis in classical Greek meant usually punishment which aimed at
the reformation of the offender. But sometimes in later Greek, and
always in the N.T., the idea of reformation seems to disappear, so
that there remains simply the idea of punishment, but viewed in
relation to the punished.

G2864 κόμη

κόμη
komē
kom'-ay
Apparently from the same as G2865; the hair of the head (locks, as ornamental, and thus differing from G2359, which properly denotes merely the scalp)

KJV Usage: hair.


G2359 θρίξ, τριχός
θρίξ, τριχός
thrix trichos
threeks
Of uncertain derivation; hair

KJV Usage: hair.

Compare G2864.

G2863 κομάω
κομάω
komaō
kom-ah'-o
From G2864; to wear tresses of hair

KJV Usage: have long hair.


G5851
Synonyms See Definition for thrix { [G2359]}
See Definition for kome { [G2864]}

2359-the anatomical or physical term for hair
2864- designates the hair as an ornament (notion of length being
only secondary and suggested) and hence differs from the
word 2359 referring to physical hair.

G5851

Synonyms See Definition for thrix { [G2359]}
See Definition for kome { [G2864]}

2359-the anatomical or physical term for hair
2864- designates the hair as an ornament (notion of length being
only secondary and suggested) and hence differs from the
word 2359 referring to physical hair.

G2873 κόπος

κόπος
kopos
kop'-os
From G2875; a cut, that is, (by analogy) toil (as reducing the strength), literally or figuratively; by implication pains

KJV Usage: labour, + trouble, weariness.


G2123 εὐκοπώτερος
εὐκοπώτερος
eukopōteros
yoo-kop-o'-ter-os
Comparative of a compound of G2095 and G2873; better for toil, that is, more facile

KJV Usage: easier.


G2869 κοπάζω
κοπάζω
kopazō
kop-ad'-zo
From G2873; to tire, that is, (figuratively) to relax

KJV Usage: cease.


G2872 κοπιάω
κοπιάω
kopiaō
kop-ee-ah'-o
From a derivative of G2873; to feel fatigue; by implication to work hard

KJV Usage: (bestow) labour, toil, be wearied.


G5860
Synonyms See Definition for kopos { [G2873]}
See Definition for mochthos { [G3449]}
See Definition for ponos { [G4192]}

4192-gives prominence to the effort (work as requiring force)
2873-refers to the fatigue
3449-refers to the hardship (chiefly poetic).

G5936
Labor. See Definition for mochthos { [G3449]}
See Definition for ponos { [G4192]}
See Definition for kopos { [G2873]}

mochthos is labor, hard and often painful. It is the ordinary
word for common labor which is the usual lot of humanity.

ponos is labor which demands one's whole strength. It is
therefore applied to labors of an unusual kind, specially wearing or
painful. In classical Greek it was the usual word employed to describe
the labors of Hercules.

kopos denotes the weariness which results from labor, or labor
considered from the stand-point of the resulting weariness.

G5860

Synonyms See Definition for kopos { [G2873]}
See Definition for mochthos { [G3449]}
See Definition for ponos { [G4192]}

4192-gives prominence to the effort (work as requiring force)
2873-refers to the fatigue
3449-refers to the hardship (chiefly poetic).

G5936

Labor. See Definition for mochthos { [G3449]}
See Definition for ponos { [G4192]}
See Definition for kopos { [G2873]}

mochthos is labor, hard and often painful. It is the ordinary
word for common labor which is the usual lot of humanity.

ponos is labor which demands one's whole strength. It is
therefore applied to labors of an unusual kind, specially wearing or
painful. In classical Greek it was the usual word employed to describe
the labors of Hercules.

kopos denotes the weariness which results from labor, or labor
considered from the stand-point of the resulting weariness.

G2875 κόπτω

κόπτω
koptō
kop'-to
A primary verb; to “chop”; specifically to beat the breast in grief

KJV Usage: cut down, lament, mourn, (be-) wail.

Compare the base of G5114.

G348 ἀνακόπτω
ἀνακόπτω
anakoptō
an-ak-op'-to
From G303 and G2875; to beat back, that is, check

KJV Usage: hinder.


G609 ἀποκόπτω
ἀποκόπτω
apokoptō
ap-ok-op'-to
From G575 and G2875; to amputate; reflexively (by irony) to mutilate (the privy parts)

KJV Usage: cut off.

Compare G2699.

G695 ἀργυροκόπος
ἀργυροκόπος
argurokopos
ar-goo-rok-op'-os
From G696 and G2875; a beater (that is, worker) of silver

KJV Usage: silversmith.


G1465 ἐγκόπτω
ἐγκόπτω
egkoptō
eng-kop'-to
From G1722 and G2875; to cut into, that is, (figuratively) impede, detain

KJV Usage: hinder, be tedious unto.


G1581 ἐκκόπτω
ἐκκόπτω
ekkoptō
ek-kop'-to
From G1537 and G2875; to exscind; figuratively to frustrate

KJV Usage: cut down (off, out), hew down, hinder.


G2629 κατακόπτω
κατακόπτω
katakoptō
kat-ak-op'-to
From G2596 and G2875; to chop down, that is, mangle

KJV Usage: cut.


G2870 κοπετός
κοπετός
kopetos
kop-et-os'
From G2875; mourning (properly by beating the breast)

KJV Usage: lamentation.


G2871 κοπή
κοπή
kopē
kop-ay'
From G2875; cutting, that is, carnage

KJV Usage: slaughter.


G2873 κόπος
κόπος
kopos
kop'-os
From G2875; a cut, that is, (by analogy) toil (as reducing the strength), literally or figuratively; by implication pains

KJV Usage: labour, + trouble, weariness.


G2874 κοπρία
κοπρία
kopria
kop-ree'-ah
From κόπρος kopros (ordure; perhaps akin to G2875); manure

KJV Usage: dung (-hill).


G2974 κωφός
κωφός
kōphos
ko-fos'
From G2875; blunted, that is, (figuratively) of hearing (deaf) or speech (dumb)

KJV Usage: deaf, dumb, speechless.


G4298 προκόπτω
προκόπτω
prokoptō
prok-op'-to
From G4253 and G2875; to drive forward (as if by beating), that is, (figuratively and intransitively) to advance (in amount, to grow; in time, to be well along)

KJV Usage: increase, proceed, profit, be far spent, wax.


G4350 προσκόπτω
προσκόπτω
proskoptō
pros-kop'-to
From G4314 and G2875; to strike at, that is, surge against (as water); specifically to stub on, that is, trip up (literally or figuratively)

KJV Usage: beat upon, dash, stumble (at).


G5114 τομώτερος
τομώτερος
tomōteros
tom-o'-ter-os
Compound of a derivative of the primary word τέμνω temnō (to cut; more comprehensive or decisive than G2875, as if by a single stroke; whereas that implies repeated blows, like hacking); more keen

KJV Usage: sharper.


G5932
To Grieve. See Definition for lypeomai { [G3076]}
See Definition for pentheo { [G3996]}
See Definition for threneo { [G2354]}
See Definition for koptomai { [G2875]}

lypeomai is the most general word, meaning simply to grieve,
outwardly or inwardly.

pentheo means properly to lament for the dead. It is also
applied to passionate lamentation of any kind, so great that it cannot
be hid.

thres_eo is to give utterance to a dirge over the dead, either in
unstudied words, or in a more elaborate poem. This word is used by the
Septuagint in describing David's lament over Saul and Jonathan.

koptomai is to beat the breast in grief, ordinarily for the
dead.

G5932

To Grieve. See Definition for lypeomai { [G3076]}
See Definition for pentheo { [G3996]}
See Definition for threneo { [G2354]}
See Definition for koptomai { [G2875]}

lypeomai is the most general word, meaning simply to grieve,
outwardly or inwardly.

pentheo means properly to lament for the dead. It is also
applied to passionate lamentation of any kind, so great that it cannot
be hid.

thres_eo is to give utterance to a dirge over the dead, either in
unstudied words, or in a more elaborate poem. This word is used by the
Septuagint in describing David's lament over Saul and Jonathan.

koptomai is to beat the breast in grief, ordinarily for the
dead.

G2889 κόσμος

κόσμος
kosmos
kos'-mos
Probably from the base of G2865; orderly arrangement, that is, decoration; by implication the world (in a wide or narrow sense, including its inhabitants, literally or figuratively [morally])

KJV Usage: adorning, world.


G1101 γλωσσόκομον
γλωσσόκομον
glōssokomon
gloce-sok'-om-on
From G1100 and the base of G2889; properly a case (to keep mouthpieces of wind instruments in), that is, (by extension) a casket or (specifically) purse

KJV Usage: bag.


G2885 κοσμέω
κοσμέω
kosmeō
kos-meh'-o
From G2889; to put in proper order, that is, decorate (literally or figuratively); specifically to snuff (a wick)

KJV Usage: adorn, garnish, trim.


G2886 κοσμικός
κοσμικός
kosmikos
kos-mee-kos'
From G2889 (in its secondary sense); terrene (“cosmic”), literally (mundane) or figuratively (corrupt)

KJV Usage: worldly.


G2887 κόσμιος
κόσμιος
kosmios
kos'-mee-os
From G2889 (in its primary sense); orderly, that is, decorous

KJV Usage: of good behaviour, modest.


G2888 κοσμοκράτωρ
κοσμοκράτωρ
kosmokratōr
kos-mok-rat'-ore
From G2889 and G2902; a world ruler, an epithet of Satan

KJV Usage: ruler.


G5921
World, Age. See Definition for aion { [G165]}
See Definition for kosmos { [G2889]}

It is only in a part of their meanings that these two words are in any
real sense synonymous, and it is that part which is here considered.
Both A.V. and R.V. often translate aion by world, thus
obscuring the distinction between it and kosmos. aion is
usually better expressed by age, it is the world at a given time, a
particular period in the world's history.

kosmos has very frequently an unfavorable meaning, denoting the
inhabitants of the world, mankind in general, as opposed to God. A
similar meaning is often attached to aion, it means the spirit of
the age, often in an unfavorable sense. See Eph 2:2, where both
words occur together. An exceptional meaning for the plural of aion
is found in Heb 1:2 11:3, where it denotes the worlds, apparently
in reference to space rather than time.

G5921

World, Age. See Definition for aion { [G165]}
See Definition for kosmos { [G2889]}

It is only in a part of their meanings that these two words are in any
real sense synonymous, and it is that part which is here considered.
Both A.V. and R.V. often translate aion by world, thus
obscuring the distinction between it and kosmos. aion is
usually better expressed by age, it is the world at a given time, a
particular period in the world's history.

kosmos has very frequently an unfavorable meaning, denoting the
inhabitants of the world, mankind in general, as opposed to God. A
similar meaning is often attached to aion, it means the spirit of
the age, often in an unfavorable sense. See Eph 2:2, where both
words occur together. An exceptional meaning for the plural of aion
is found in Heb 1:2 11:3, where it denotes the worlds, apparently
in reference to space rather than time.

G2894 κόφινος

κόφινος
kophinos
kof'-ee-nos
Of uncertain derivation; a (small) basket

KJV Usage: basket.


G5939
Basket. See Definition for spyris { [G4711]}
See Definition for kophinos { [G2894]}

These words in the N.T. are used with an evident purpose to
discriminate between them. The distinction, however, does not seem to
have been chiefly one of size, as some have thought, but of use.
spyris is usually a basket for food, a lunch-basket, a hamper,
while kophinos is a more general term for basket. The
descriptions of the two miracles of feeding the multitude use always
different words in the two cases, see e.g. Mr 8:19,20.

G5939

Basket. See Definition for spyris { [G4711]}
See Definition for kophinos { [G2894]}

These words in the N.T. are used with an evident purpose to
discriminate between them. The distinction, however, does not seem to
have been chiefly one of size, as some have thought, but of use.
spyris is usually a basket for food, a lunch-basket, a hamper,
while kophinos is a more general term for basket. The
descriptions of the two miracles of feeding the multitude use always
different words in the two cases, see e.g. Mr 8:19,20.

G2896 κράζω

κράζω
krazō
krad'-zo
A primary verb; properly to “croak” (as a raven) or scream, that is, (generally) to call aloud (shriek, exclaim, intreat)

KJV Usage: cry (out).


G349 ἀνακράζω
ἀνακράζω
anakrazō
an-ak-rad'-zo
From G303 and G2896; to scream up (aloud)

KJV Usage: cry out.


G2906 κραυγή
κραυγή
kraugē
krow-gay'
From G2896; an outcry (in notification, tumult or grief)

KJV Usage: clamour, cry (-ing).


G2987 λαμπρότης
λαμπρότης
lamprotēs
lam-prot'-ace
From G2896; brilliancy

KJV Usage: brightness.


G5823
Synonyms See Definition for boao { [G994]}
See Definition for kaleo { [G2564]}
See Definition for krazo { [G2896]}
See Definition for kraugazo { [G2905]}

994-to cry out as a manifestation of feeling, esp. a cry for help
2564-to cry out for a purpose
2896-to cry out harshly, often of inarticulate and brutish sound
2905-intensive of 2896 denotes to cry coarsely, in contempt, etc.

2564 suggests intelligence? 994 sensibilities? 2896 instincts.

G5823

Synonyms See Definition for boao { [G994]}
See Definition for kaleo { [G2564]}
See Definition for krazo { [G2896]}
See Definition for kraugazo { [G2905]}

994-to cry out as a manifestation of feeling, esp. a cry for help
2564-to cry out for a purpose
2896-to cry out harshly, often of inarticulate and brutish sound
2905-intensive of 2896 denotes to cry coarsely, in contempt, etc.

2564 suggests intelligence? 994 sensibilities? 2896 instincts.

G2897 κραιπάλη

κραιπάλη
kraipalē
krahee-pal'-ay
Probably from the same as G726; properly a headache (as a seizure of pain) from drunkenness, that is, (by implication) a debauch (by analogy a glut)

KJV Usage: surfeiting.


G5937
Drunkenness, Drinking. See Definition for methe { [G3178]}
See Definition for potos { [G4224]}
See Definition for oinophlygia { [G3632]}
See Definition for komos { [G2970]}
See Definition for kraipale { [G2897]}

methe is the ordinary word for drunkenness.

potos is rather concrete, a drinking, carousing.

oinophlygia is a prolonged condition of drunkenness, a debauch.

komos includes riot and revelry, usually as arising from
drunkenness.

kraipale denotes the sickness and discomfort resulting from
drunkenness.

G5937

Drunkenness, Drinking. See Definition for methe { [G3178]}
See Definition for potos { [G4224]}
See Definition for oinophlygia { [G3632]}
See Definition for komos { [G2970]}
See Definition for kraipale { [G2897]}

methe is the ordinary word for drunkenness.

potos is rather concrete, a drinking, carousing.

oinophlygia is a prolonged condition of drunkenness, a debauch.

komos includes riot and revelry, usually as arising from
drunkenness.

kraipale denotes the sickness and discomfort resulting from
drunkenness.

G2904 κράτος

κράτος
kratos
krat'-os
Perhaps a primary word; vigor [“great” ], (literally or figuratively)

KJV Usage: dominion, might [-ily], power, strength.


G193 ἀκράτης
ἀκράτης
akratēs
ak-rat'-ace
From G1 (as a negative particle) and G2904; powerless, that is, without self control

KJV Usage: incontinent.


G1468 ἐγκρατής
ἐγκρατής
egkratēs
eng-krat-ace'
From G1722 and G2904; strong in a thing (masterful), that is, (figuratively and reflexively) self controlled (in appetite, etc.)

KJV Usage: temperate.


G2594 καρτερέω
καρτερέω
kartereō
kar-ter-eh'-o
From a derivative of G2904 (transposed); to be strong, that is, (figuratively) steadfast (patient)

KJV Usage: endure.


G2900 κραταιός
κραταιός
krataios
krat-ah-yos'
From G2904; powerful

KJV Usage: mighty.


G2902 κρατέω
κρατέω
krateō
krat-eh'-o
From G2904; to use strength, that is, seize or retain (literally or figuratively)

KJV Usage: hold (by, fast), keep, lay hand (hold) on, obtain, retain, take (by).


G2903 κράτιστος
κράτιστος
kratistos
krat'-is-tos
Superlative of a derivative of G2904; strongest, that is, (in dignity) very honorable

KJV Usage: most excellent (noble).


G2909 κρείττων
κρείττων
kreittōn
krite'-tohn
Comparative of a derivative of G2904; stronger, that is, (figuratively) better, that is, nobler

KJV Usage: best, better.


G3841 παντοκράτωρ
παντοκράτωρ
pantokratōr
pan-tok-rat'-ore
From G3956 and G2904; the all ruling, that is, God (as absolute and universal sovereign)

KJV Usage: Almighty, Omnipotent.


G4031 περικρατής
περικρατής
perikratēs
per-ee-krat-ace'
From G4012 and G2904; strong all around, that is, a master (manager)

KJV Usage: + come by.


G5820
Synonyms See Definition for bia { [G970]}
See Definition for dynamis { [G1411]}
See Definition for energeia { [G1753]}
See Definition for exousia { [G1849]}
See Definition for ischys { [G2479]}
See Definition for kratos { [G2904]}

970-force, effective, often oppressive power exhibiting itself
in single deeds of violence
1411-power, natural ability, general and inherent
1753-working, power in exercise, operative power
1849-primarily liberty of action? Then authority--either as
delegated power, or as unrestrained, arbitrary power
2479-strength, power, (especially physical) as an endowment
2904-might, relative and manifested power--in the NT chiefly
of God.

G5820

Synonyms See Definition for bia { [G970]}
See Definition for dynamis { [G1411]}
See Definition for energeia { [G1753]}
See Definition for exousia { [G1849]}
See Definition for ischys { [G2479]}
See Definition for kratos { [G2904]}

970-force, effective, often oppressive power exhibiting itself
in single deeds of violence
1411-power, natural ability, general and inherent
1753-working, power in exercise, operative power
1849-primarily liberty of action? Then authority--either as
delegated power, or as unrestrained, arbitrary power
2479-strength, power, (especially physical) as an endowment
2904-might, relative and manifested power--in the NT chiefly
of God.

G2905 κραυγάζω

κραυγάζω
kraugazō
krow-gad'-zo
From G2906; to clamor

KJV Usage: cry out.


G5823
Synonyms See Definition for boao { [G994]}
See Definition for kaleo { [G2564]}
See Definition for krazo { [G2896]}
See Definition for kraugazo { [G2905]}

994-to cry out as a manifestation of feeling, esp. a cry for help
2564-to cry out for a purpose
2896-to cry out harshly, often of inarticulate and brutish sound
2905-intensive of 2896 denotes to cry coarsely, in contempt, etc.

2564 suggests intelligence? 994 sensibilities? 2896 instincts.

G5823

Synonyms See Definition for boao { [G994]}
See Definition for kaleo { [G2564]}
See Definition for krazo { [G2896]}
See Definition for kraugazo { [G2905]}

994-to cry out as a manifestation of feeling, esp. a cry for help
2564-to cry out for a purpose
2896-to cry out harshly, often of inarticulate and brutish sound
2905-intensive of 2896 denotes to cry coarsely, in contempt, etc.

2564 suggests intelligence? 994 sensibilities? 2896 instincts.

G2923 κριτής

κριτής
kritēs
kree-tace'
From G2919; a judge (generally or specifically)

KJV Usage: judge.


G2922 κριτήριον
κριτήριον
kritērion
kree-tay'-ree-on
Neuter of a presumed derivative of G2923; a rule of judging (“criterion”), that is, (by implication) a tribunal

KJV Usage: to judge, judgment (seat).


G2924 κριτικός
κριτικός
kritikos
krit-ee-kos'
From G2923; decisive (“critical”), that is, discriminative

KJV Usage: discerner.


G5838
Synonyms See Definition for dikastes { [G1348]}
See Definition for krites { [G2923]}

1348-is the more dignified and official term
2923-gives prominence to the mental process, whether the
judge is a magistrate or not.

G5838

Synonyms See Definition for dikastes { [G1348]}
See Definition for krites { [G2923]}

1348-is the more dignified and official term
2923-gives prominence to the mental process, whether the
judge is a magistrate or not.

G2949 κῦμα

κῦμα
kuma
koo'-mah
From κύω kuō (to swell [with young], that is, bend, curve); a billow (as bursting or toppling)

KJV Usage: wave.


G616 ἀποκυέω
ἀποκυέω
apokueō
ap-ok-oo-eh'o
From G575 and the base of G2949; to breed forth, that is, (by transformation) to generate (figuratively)

KJV Usage: beget, bring forth.


G1471 ἔγκυος
ἔγκυος
egkuos
eng'-koo-os
From G1722 and the base of G2949; swelling inside, that is, pregnant

KJV Usage: great with child.


G2947 κυλιόω
κυλιόω
kulioō
koo-lee-o'-o
From the base of G2949 (through the idea of circularity; compare G2945 and G1507); to roll about

KJV Usage: wallow.


G2950 κύμβαλον
κύμβαλον
kumbalon
koom'-bal-on
From a derivative of the base of G2949; a “cymbal” (as hollow)

KJV Usage: cymbal.


G2955 κύπτω
κύπτω
kuptō
koop'-to
Probably from the base of G2949; to bend forward

KJV Usage: stoop (down).


G5857
Synonyms See Definition for klydon { [G2830]}
See Definition for kyma { [G2949]}

2949-a wave, suggesting uninterrupted successions
2830-a billow, surge, suggesting size and extension. So to in
fig. application of the words.

G5857

Synonyms See Definition for klydon { [G2830]}
See Definition for kyma { [G2949]}

2949-a wave, suggesting uninterrupted successions
2830-a billow, surge, suggesting size and extension. So to in
fig. application of the words.

G2962 κύριος

κύριος
kurios
koo'-ree-os
From κῦρος kuros (supremacy); supreme in authority, that is, (as noun) controller; by implication Mr . (as a respectful title)

KJV Usage: God, Lord, master, Sir.


G2959 Κυρία
Κυρία
Kuria
koo-ree'-ah
Feminine of G2962; Cyria, a Christian woman

KJV Usage: lady.


G2960 κυριακός
κυριακός
kuriakos
koo-ree-ak-os'
From G2962; belonging to the Lord (Jehovah or Jesus)

KJV Usage: Lord’s.


G2961 κυριεύω
κυριεύω
kurieuō
koo-ree-yoo'-o
From G2962; to rule

KJV Usage: have dominion over, lord, be lord of, exercise lordship over.


G2963 κυριότης
κυριότης
kuriotēs
koo-ree-ot'-ace
From G2962; mastery, that is, (concretely and collectively) rulers

KJV Usage: dominion, government.


G2964 κυρόω
κυρόω
kuroō
koo-ro'-o
From the same as G2962; to make authoritative, that is, ratify

KJV Usage: confirm.


G4795 συγκυρία
συγκυρία
sugkuria
soong-koo-ree'-ah
From a compound of G4862 and κυρέω k ureō (to light or happen; from the base of G2962); concurrence, that is, accident

KJV Usage: chance.


G5181 Τύραννος
Τύραννος
Turannos
too'-ran-nos
A provincial form of the derivative of the base of G2962; a “tyrant”; Tyrannus, an Ephesian

KJV Usage: Tyrannus.


G5830
Synonyms See Definition for despotes { [G1203]}
See Definition for kyrios { [G2962]}

1203-relates only to a slave and denotes absolute ownership and
uncontrolled power
2962-has a wider meaning, applicable to the various ranks and
relations of life and not suggestive of either property or
of absolutism.

G5830

Synonyms See Definition for despotes { [G1203]}
See Definition for kyrios { [G2962]}

1203-relates only to a slave and denotes absolute ownership and
uncontrolled power
2962-has a wider meaning, applicable to the various ranks and
relations of life and not suggestive of either property or
of absolutism.

G2970 κῶμος

κῶμος
kōmos
ko'-mos
From G2749; a carousal (as if a letting loose)

KJV Usage: revelling, rioting.


G5937
Drunkenness, Drinking. See Definition for methe { [G3178]}
See Definition for potos { [G4224]}
See Definition for oinophlygia { [G3632]}
See Definition for komos { [G2970]}
See Definition for kraipale { [G2897]}

methe is the ordinary word for drunkenness.

potos is rather concrete, a drinking, carousing.

oinophlygia is a prolonged condition of drunkenness, a debauch.

komos includes riot and revelry, usually as arising from
drunkenness.

kraipale denotes the sickness and discomfort resulting from
drunkenness.

G5937

Drunkenness, Drinking. See Definition for methe { [G3178]}
See Definition for potos { [G4224]}
See Definition for oinophlygia { [G3632]}
See Definition for komos { [G2970]}
See Definition for kraipale { [G2897]}

methe is the ordinary word for drunkenness.

potos is rather concrete, a drinking, carousing.

oinophlygia is a prolonged condition of drunkenness, a debauch.

komos includes riot and revelry, usually as arising from
drunkenness.

kraipale denotes the sickness and discomfort resulting from
drunkenness.

G2978 λαῖλαψ

λαῖλαψ
lailaps
lah'ee-laps
Of uncertain derivation; a whirlwind (squall)

KJV Usage: storm, tempest.


G5923
Wind. See Definition for pneuma { [G4151]}
See Definition for pnoe { [G4157]}
See Definition for anemos { [G417]}
See Definition for lailaps { [G2978]}
See Definition for thyella { [G2366]}

pneuma when used in its lower meaning to denote wind means simply
an ordinary wind, a regularly blowing current of air of
considerable force.

pnoe is distinguished from it as being a gentler motion of the air.

anemos, on the other hand, is more forcible than pneuma? it is
the strong, often the tempestuous, wind.

lailaps is the violent fitful wind which accompanies a heavy shower.

thyella is more violent than any of the others, and often implies a
conflict of opposing winds.

G5923

Wind. See Definition for pneuma { [G4151]}
See Definition for pnoe { [G4157]}
See Definition for anemos { [G417]}
See Definition for lailaps { [G2978]}
See Definition for thyella { [G2366]}

pneuma when used in its lower meaning to denote wind means simply
an ordinary wind, a regularly blowing current of air of
considerable force.

pnoe is distinguished from it as being a gentler motion of the air.

anemos, on the other hand, is more forcible than pneuma? it is
the strong, often the tempestuous, wind.

lailaps is the violent fitful wind which accompanies a heavy shower.

thyella is more violent than any of the others, and often implies a
conflict of opposing winds.

G2983 λαμβάνω

λαμβάνω
lambanō
lam-ban'-o
A prolonged form of a primary verb, which is used only as an alternate in certain tenses; to take (in very many applications, literally and figuratively [probably objective or active, to get hold of; whereas G1209 is rather subjective or passive, to have offered to one; while G138 is more violent, to seize or remove ])

KJV Usage: accept, + be amazed, assay, attain, bring, X when I call, catch, come on (X unto), + forget, have, hold, obtain, receive (X after), take (away, up).


G353 ἀναλαμβάνω
ἀναλαμβάνω
analambanō
an-al-am-ban'-o
From G303 and G2983; to take up

KJV Usage: receive up, take (in, unto, up).


G482 ἀντιλαμβάνομαι
ἀντιλαμβάνομαι
antilambanomai
an-tee-lam-ban'-om-ahee
From G473 and the middle of G2983; to take hold of in turn, that is, succor; also to participate

KJV Usage: help, partaker support.


G618 ἀπολαμβάνω
ἀπολαμβάνω
apolambanō
ap-ol-am-ban'-o
From G575 and G2983; to receive (specifically in full, or as a host); also to take aside

KJV Usage: receive, take.


G678 ἀπροσωπολήπτως
ἀπροσωπολήπτως
aprosōpolēptōs
ap-ros-o-pol-ape'-toce
Adverb from a compound of G1 (as a negative particle) and a presumed derivative of a presumed compound of G4383 and G2983 (compare G4381); in a way not accepting the person, that is, impartially

KJV Usage: without respect of persons.


G1187 δεξιολάβος
δεξιολάβος
dexiolabos
dex-ee-ol-ab'-os
From G1188 and G2983; a guardsman (as if taking the right) or light armed soldier

KJV Usage: spearman.


G1209 δέχομαι
δέχομαι
dechomai
dekh'-om-ahee
Middle voice of a primary verb; to receive (in various applications, literally or figuratively)

KJV Usage: accept, receive, take.

Compare G2983.

G1949 ἐπιλαμβάνομαι
ἐπιλαμβάνομαι
epilambanomai
ep-ee-lam-ban'-om-ahee
Middle voice from G1909 and G2983; to seize (for help, injury, attainment or any other purpose; literally or figuratively)

KJV Usage: catch, lay hold (up-) on, take (by, hold of, on).


G2126 εὐλαβής
εὐλαβής
eulabēs
yoo-lab-ace'
From G2095 and G2983; taking well (carefully), that is, circumspect (religiously, pious)

KJV Usage: devout.


G3028 λῆψις
λῆψις
lēpsis
lape'-sis
From G2983; receipt (the act)

KJV Usage: receiving.


G3335 μεταλαμβάνω
μεταλαμβάνω
metalambanō
met-al-am-ban'-o
From G3326 and G2983; to participate; generally to accept (and use)

KJV Usage: eat, have, be partaker, receive, take.


G3880 παραλαμβάνω
παραλαμβάνω
paralambanō
par-al-am-ban'-o
From G3844 and G2983; to receive near, that is, associate with oneself (in any familiar or intimate act or relation); by analogy to assume an office; figuratively to learn

KJV Usage: receive, take (unto, with).


G4301 προλαμβάνω
προλαμβάνω
prolambanō
prol-am-ban'-o
From G4253 and G2983; to take in advance, that is, (literally) eat before others have an opportunity; (figuratively) to anticipate, surprise

KJV Usage: come aforehand, overtake, take before.


G4355 προσλαμβάνω
προσλαμβάνω
proslambanō
pros-lam-ban'-o
From G4314 and G2983; to take to oneself, that is, use (food), lead (aside), admit (to friendship or hospitality)

KJV Usage: receive, take (unto).


G4381 προσωπολήπτης
προσωπολήπτης
prosōpolēptēs
pros-o-pol-ape'-tace
From G4383 and G2983; an accepter of a face (individual), that is, (specifically) one exhibiting partiality

KJV Usage: respecter of persons.


G4815 συλλαμβάνω
συλλαμβάνω
sullambanō
sool-lam-ban'-o
From G4862 and G2983; to clasp, that is, seize (arrest, capture); specifically to conceive (literally or figuratively); by implication to aid

KJV Usage: catch, conceive, help, take.


G4843 συμπεριλαμβάνω
συμπεριλαμβάνω
sumperilambanō
soom-per-ee-lam-ban'-o
From G4862 and a compound of G4012 and G2983; to take by inclosing altogether, that is, earnestly throw the arms about one

KJV Usage: embrace.


G5274 ὑπολαμβάνω
ὑπολαμβάνω
hupolambanō
hoop-ol-am-ban'-o
From G5259 and G2983; to take from below, that is, carry upward; figuratively to take up, that is, continue a discourse or topic; mentally to assume (presume)

KJV Usage: answer, receive, suppose.


G5836
Synonyms See Definition for didomi { [G1325]}
See Definition for doreomai { [G1433]}

1325 "to give" in general, opposite to { [G2983]} "to take"? 1433
specific, "to bestow, present"? 1325 might be used even of evils,
but 1433 could be used of such things only ironically.

G5877
Synonyms See Definition for dechomai { [G1209]}
See Definition for lambano { [G2983]}

The words overlap and distinctions often disappear? yet the
suggestion of a welcoming or appropriating reception
generally cleaves to 1209.

G5877

Synonyms See Definition for dechomai { [G1209]}
See Definition for lambano { [G2983]}

The words overlap and distinctions often disappear? yet the
suggestion of a welcoming or appropriating reception
generally cleaves to 1209.

G2992 λαός

λαός
laos
lah-os'
Apparently a primary word; a people (in general; thus differing from G1218, which denotes one’s own populace)

KJV Usage: people.


G2993 Λαοδίκεια
Λαοδίκεια
Laodikeia
Lah-od-ik'-i-ah
From a compound of G2992 and G1349; Laodicia, a place in Asia Minor

KJV Usage: Laodicea.


G3011 λειτουργός
λειτουργός
leitourgos
li-toorg-os'
From a derivative of G2992 and G2041; a public servant, that is, a functionary in the Temple or Gospel, or (generally) a worshipper (of God) or benefactor (of man)

KJV Usage: minister (-ed).


G5832
Synonyms See Definition for demos { [G1218]}
See Definition for laos { [G2992]}

In classical Greek
1218-denotes the people as organised into a body politic
2992-an unorganised people at large
In Biblical Greek
1218-the chosen people of God
2992-the people of a heathen city.

G5927
People, Nation. See Definition for laos { [G2992]}
See Definition for ethnos { [G1484]}
See Definition for demos { [G1218]}
See Definition for ochlos { [G3793]}

laos is a word which is usually limited in use to the chosen people,
Israel.

ethnos in the singular is a general term for nation, applied to any
nation, even to the Jews. In the plural it ordinarily denotes all
mankind aside from the Jews and in contrast with them, the Gentiles.

demos is a people, especially organized and convened together, and
exercising their rights as citizens.

ochlos is a crowd, an unorganized multitude, especially composed
of those who have not the rights and privileges of free citizens.

G5832

Synonyms See Definition for demos { [G1218]}
See Definition for laos { [G2992]}

In classical Greek
1218-denotes the people as organised into a body politic
2992-an unorganised people at large
In Biblical Greek
1218-the chosen people of God
2992-the people of a heathen city.

G5927

People, Nation. See Definition for laos { [G2992]}
See Definition for ethnos { [G1484]}
See Definition for demos { [G1218]}
See Definition for ochlos { [G3793]}

laos is a word which is usually limited in use to the chosen people,
Israel.

ethnos in the singular is a general term for nation, applied to any
nation, even to the Jews. In the plural it ordinarily denotes all
mankind aside from the Jews and in contrast with them, the Gentiles.

demos is a people, especially organized and convened together, and
exercising their rights as citizens.

ochlos is a crowd, an unorganized multitude, especially composed
of those who have not the rights and privileges of free citizens.

G3027 λῃστης

λῃστης
lēstēs
lace-tace'
From ληΐζομαι lēizomai (to “plunder”); a brigand

KJV Usage: robber, thief.


G2812 κλέπτης
κλέπτης
kleptēs
klep'-tace
From G2813; a stealer (literally or figuratively)

KJV Usage: thief.

Compare G3027.

G5856
Synonyms See Definition for kleptes { [G2812]}
See Definition for lestes { [G3027]}

2812-denotes one who steals by stealth
3027-denotes one who steals openly.

G5856

Synonyms See Definition for kleptes { [G2812]}
See Definition for lestes { [G3027]}

2812-denotes one who steals by stealth
3027-denotes one who steals openly.

G3076 λυπέω

λυπέω
lupeō
loo-peh'-o
From G3077; to distress; reflexively or passively to be sad

KJV Usage: cause grief, grieve, be in heaviness, (be) sorrow (-ful), be (make) sorry.


G4818 συλλυπέω
συλλυπέω
sullupeō
sool-loop-eh'-o
From G4862 and G3076; to afflict jointly, that is, (passively) sorrow at (on account of) some one

KJV Usage: be grieved.


G5932
To Grieve. See Definition for lypeomai { [G3076]}
See Definition for pentheo { [G3996]}
See Definition for threneo { [G2354]}
See Definition for koptomai { [G2875]}

lypeomai is the most general word, meaning simply to grieve,
outwardly or inwardly.

pentheo means properly to lament for the dead. It is also
applied to passionate lamentation of any kind, so great that it cannot
be hid.

thres_eo is to give utterance to a dirge over the dead, either in
unstudied words, or in a more elaborate poem. This word is used by the
Septuagint in describing David's lament over Saul and Jonathan.

koptomai is to beat the breast in grief, ordinarily for the
dead.

G5932

To Grieve. See Definition for lypeomai { [G3076]}
See Definition for pentheo { [G3996]}
See Definition for threneo { [G2354]}
See Definition for koptomai { [G2875]}

lypeomai is the most general word, meaning simply to grieve,
outwardly or inwardly.

pentheo means properly to lament for the dead. It is also
applied to passionate lamentation of any kind, so great that it cannot
be hid.

thres_eo is to give utterance to a dirge over the dead, either in
unstudied words, or in a more elaborate poem. This word is used by the
Septuagint in describing David's lament over Saul and Jonathan.

koptomai is to beat the breast in grief, ordinarily for the
dead.

G3115 μακροθυμία

μακροθυμία
makrothumia
mak-roth-oo-mee'-ah
From the same as G3116; longanimity, that is, (objectively) forbearance or (subjectively) fortitude

KJV Usage: longsuffering, patience.


G5861
Synonyms See Definition for makrothymia { [G3115]}
See Definition for ypomone { [G5281]}

5281 is the temper which does not easily succumb under
suffering, 3115 is the self restraint which does not hastily
retaliate a wrong. The one is opposed to cowardice or
despondency, the other to wrath and revenge.

G5861

Synonyms See Definition for makrothymia { [G3115]}
See Definition for ypomone { [G5281]}

5281 is the temper which does not easily succumb under
suffering, 3115 is the self restraint which does not hastily
retaliate a wrong. The one is opposed to cowardice or
despondency, the other to wrath and revenge.

G3163 μάχη

μάχη
machē
makh'-ay
From G3164; a battle, that is, (figuratively) controversy

KJV Usage: fighting, strive, striving.


G269 ἄμαχος
ἄμαχος
amachos
am'-akh-os
From G1 (as a negative particle) and G3163; peaceable

KJV Usage: not a brawler.


G3162 μάχαιρα
μάχαιρα
machaira
makh'-ahee-rah
Probably feminine of a presumed derivative of G3163; a knife, that is, dirk; figuratively war, judicial punishment

KJV Usage: sword.


G5938
War, Battle. See Definition for polemos { [G4171]}
See Definition for mache { [G3163]}

polemos ordinarily means war, i.e., the whole course of
hostilities? mache, battle, a single engagement. It is also true
that mache has often the weaker force of strife or
contention, which is very seldom found in polemos.

G5938

War, Battle. See Definition for polemos { [G4171]}
See Definition for mache { [G3163]}

polemos ordinarily means war, i.e., the whole course of
hostilities? mache, battle, a single engagement. It is also true
that mache has often the weaker force of strife or
contention, which is very seldom found in polemos.

G3178 μέθη

μέθη
methē
meth'-ay
Apparently a primary word; an intoxicant, that is, (by implication) intoxication

KJV Usage: drunkenness.


G3184 μεθύω
μεθύω
methuō
meth-oo'-o
From another form of G3178; to drink to intoxication, that is, get drunk

KJV Usage: drink well, make (be) drunk (-en).


G5937
Drunkenness, Drinking. See Definition for methe { [G3178]}
See Definition for potos { [G4224]}
See Definition for oinophlygia { [G3632]}
See Definition for komos { [G2970]}
See Definition for kraipale { [G2897]}

methe is the ordinary word for drunkenness.

potos is rather concrete, a drinking, carousing.

oinophlygia is a prolonged condition of drunkenness, a debauch.

komos includes riot and revelry, usually as arising from
drunkenness.

kraipale denotes the sickness and discomfort resulting from
drunkenness.

G5937

Drunkenness, Drinking. See Definition for methe { [G3178]}
See Definition for potos { [G4224]}
See Definition for oinophlygia { [G3632]}
See Definition for komos { [G2970]}
See Definition for kraipale { [G2897]}

methe is the ordinary word for drunkenness.

potos is rather concrete, a drinking, carousing.

oinophlygia is a prolonged condition of drunkenness, a debauch.

komos includes riot and revelry, usually as arising from
drunkenness.

kraipale denotes the sickness and discomfort resulting from
drunkenness.

G3338 μεταμέλλομαι

μεταμέλλομαι
metamellomai
met-am-el'-lom-ahee
From G3326 and the middle of G3199; to care afterwards, that is, regret

KJV Usage: repent (self).


G278 ἀμεταμέλητος
ἀμεταμέλητος
ametamelētos
am-et-am-el'-ay-tos
From G1 (as a negative particle) and a presumed derivative of G3338; irrevocable

KJV Usage: without repentance, not to be repented of.


G5862
Synonyms See Definition for metamellomai { [G3338]}
See Definition for metanoeo { [G3340]}

The distinction often given between these is? 3338 refers to
an emotional change, 3340 to an change of choice, 3338 has
reference to particulars, 3340 to the entire life, 3338
signifies nothing but regret even amounting to remorse, 3340
that reversal of moral purpose known as repentance? Does not
Seem to be sustained by usage. But that 3340 is the fuller
and nobler term, expressive of moral action and issues, is
indicated not only by its derivation, but by the greater
frequency of its use and by the fact it is often used in the
imperative.

G5862

Synonyms See Definition for metamellomai { [G3338]}
See Definition for metanoeo { [G3340]}

The distinction often given between these is? 3338 refers to
an emotional change, 3340 to an change of choice, 3338 has
reference to particulars, 3340 to the entire life, 3338
signifies nothing but regret even amounting to remorse, 3340
that reversal of moral purpose known as repentance? Does not
Seem to be sustained by usage. But that 3340 is the fuller
and nobler term, expressive of moral action and issues, is
indicated not only by its derivation, but by the greater
frequency of its use and by the fact it is often used in the
imperative.

G3339 μεταμορφόω

μεταμορφόω
metamorphoō
met-am-or-fo'-o
From G3326 and G3445; to transform (literally or figuratively “metamorphose”)

KJV Usage: change, transfigure, transform.


G5863
Synonyms See Definition for metamorphoo { [G3339]}
See Definition for metaschematizo { [G3345]}

3339-refers to the permanent state to which a change takes place
3345-refers to the transient condition from which a change happens.

G5863

Synonyms See Definition for metamorphoo { [G3339]}
See Definition for metaschematizo { [G3345]}

3339-refers to the permanent state to which a change takes place
3345-refers to the transient condition from which a change happens.

G3340 μετανοέω

μετανοέω
metanoeō
met-an-o-eh'-o
From G3326 and G3539; to think differently or afterwards, that is, reconsider (morally to feel compunction)

KJV Usage: repent.


G279 ἀμετανόητος
ἀμετανόητος
ametanoētos
am-et-an-o'-ay-tos
From G1 (as a negative particle) and a presumed derivative of G3340; unrepentant

KJV Usage: impenitent.


G3341 μετάνοια
μετάνοια
metanoia
met-an'-oy-ah
From G3340; (subjectively) compunction (for guilt, including reformation); by implication reversal (of [another’s] decision)

KJV Usage: repentance.


G5862
Synonyms See Definition for metamellomai { [G3338]}
See Definition for metanoeo { [G3340]}

The distinction often given between these is? 3338 refers to
an emotional change, 3340 to an change of choice, 3338 has
reference to particulars, 3340 to the entire life, 3338
signifies nothing but regret even amounting to remorse, 3340
that reversal of moral purpose known as repentance? Does not
Seem to be sustained by usage. But that 3340 is the fuller
and nobler term, expressive of moral action and issues, is
indicated not only by its derivation, but by the greater
frequency of its use and by the fact it is often used in the
imperative.

G5862

Synonyms See Definition for metamellomai { [G3338]}
See Definition for metanoeo { [G3340]}

The distinction often given between these is? 3338 refers to
an emotional change, 3340 to an change of choice, 3338 has
reference to particulars, 3340 to the entire life, 3338
signifies nothing but regret even amounting to remorse, 3340
that reversal of moral purpose known as repentance? Does not
Seem to be sustained by usage. But that 3340 is the fuller
and nobler term, expressive of moral action and issues, is
indicated not only by its derivation, but by the greater
frequency of its use and by the fact it is often used in the
imperative.

G3345 μετασχηματίζω

μετασχηματίζω
metaschēmatizō
met-askh-ay-mat-id'-zo
From G3326 and a derivative of G4976; to transfigure or disguise; figuratively to apply (by accommodation)

KJV Usage: transfer, transform (self).


G5863
Synonyms See Definition for metamorphoo { [G3339]}
See Definition for metaschematizo { [G3345]}

3339-refers to the permanent state to which a change takes place
3345-refers to the transient condition from which a change happens.

G5863

Synonyms See Definition for metamorphoo { [G3339]}
See Definition for metaschematizo { [G3345]}

3339-refers to the permanent state to which a change takes place
3345-refers to the transient condition from which a change happens.

G3392 μιαίνω

μιαίνω
miainō
me-ah'ee-no
Perhaps a primary verb; to sully or taint, that is, contaminate (ceremonially or morally)

KJV Usage: defile.


G283 ἀμίαντος
ἀμίαντος
amiantos
am-ee'-an-tos
From G1 (as a negative particle) and a derivative of G3392; unsoiled, that is, (figuratively) pure

KJV Usage: undefiled.


G3393 μίασμα
μίασμα
miasma
mee'-as-mah
From G3392 (“miasma”); (morally) foulness (properly the effect)

KJV Usage: pollution.


G3394 μιασμός
μιασμός
miasmos
mee-as-mos'
From G3392; (morally) contamination (properly the act)

KJV Usage: uncleanness.


G5864
Synonyms See Definition for miaino { [G3392]}
See Definition for molyno { [G3435]}

3392, "to stain", differs from 3435, "to smear", not only in
its primary and outward sense, but in the circumstance that
(like Eng. "stain") it may be used in good part, while 3435
has no worthy reference.

G5910
To pollute. See Definition for miaino { [G3392]}
See Definition for molyno { [G3435]}

miaino meant originally to stain, as with color.

molyno meant originally to smear over, as with mud or filth,
always having a bad meaning, while the meaning of miaino might be
either good or bad. According to classical Greek, miaino has a
religious meaning, to profane, while molyno is simply to
spoil, disgrace. As ethically applied in the N.T. they have both
practically the same meaning, to pollute, defile. It is, however,
true that miaino, to judge from classical usage, refers chiefly to
the effect of the act not on the individual, but on others, on the
community.

G5864

Synonyms See Definition for miaino { [G3392]}
See Definition for molyno { [G3435]}

3392, "to stain", differs from 3435, "to smear", not only in
its primary and outward sense, but in the circumstance that
(like Eng. "stain") it may be used in good part, while 3435
has no worthy reference.

G5910

To pollute. See Definition for miaino { [G3392]}
See Definition for molyno { [G3435]}

miaino meant originally to stain, as with color.

molyno meant originally to smear over, as with mud or filth,
always having a bad meaning, while the meaning of miaino might be
either good or bad. According to classical Greek, miaino has a
religious meaning, to profane, while molyno is simply to
spoil, disgrace. As ethically applied in the N.T. they have both
practically the same meaning, to pollute, defile. It is, however,
true that miaino, to judge from classical usage, refers chiefly to
the effect of the act not on the individual, but on others, on the
community.

G3396 μίγνυμι

μίγνυμι
mignumi
mig'-noo-mee
A primary verb; to mix

KJV Usage: mingle.


G2767 κεράννυμι
κεράννυμι
kerannumi
ker-an'-noo-mee
A prolonged form of a more primary word κεράω keraō (which is used in certain tenses); to mingle, that is, (by implication) to pour out (for drinking)

KJV Usage: fill, pour out.

Compare G3396.

G3395 μίγμα
μίγμα
migma
mig'-mah
From G3396; a compound

KJV Usage: mixture.


G4874 συναναμίγνυμι
συναναμίγνυμι
sunanamignumi
soon-an-am-ig'-noo-mee
From G4862 and a compound of G303 and G3396; to mix up together, that is, (figuratively) associate with

KJV Usage: (have, keep) company (with).


G5858
Synonyms See Definition for keramos { [G2766]}
See Definition for mignymi { [G3396]}

2766-denotes in a strict sense, mixing as combines the
ingredients into a new compound, chemical mixture
3396-such a mixture as merely blending or intermingling of them
promiscuously, as in a mechanical mixture.

G5858

Synonyms See Definition for keramos { [G2766]}
See Definition for mignymi { [G3396]}

2766-denotes in a strict sense, mixing as combines the
ingredients into a new compound, chemical mixture
3396-such a mixture as merely blending or intermingling of them
promiscuously, as in a mechanical mixture.

G3435 μολύνω

μολύνω
molunō
mol-oo'-no
Probably from G3189; to soil (figuratively)

KJV Usage: defile.


G3436 μολυσμός
μολυσμός
molusmos
mol-oos-mos'
From G3435; a stain, that is, (figuratively) immorality

KJV Usage: filthiness.


G5864
Synonyms See Definition for miaino { [G3392]}
See Definition for molyno { [G3435]}

3392, "to stain", differs from 3435, "to smear", not only in
its primary and outward sense, but in the circumstance that
(like Eng. "stain") it may be used in good part, while 3435
has no worthy reference.

G5910
To pollute. See Definition for miaino { [G3392]}
See Definition for molyno { [G3435]}

miaino meant originally to stain, as with color.

molyno meant originally to smear over, as with mud or filth,
always having a bad meaning, while the meaning of miaino might be
either good or bad. According to classical Greek, miaino has a
religious meaning, to profane, while molyno is simply to
spoil, disgrace. As ethically applied in the N.T. they have both
practically the same meaning, to pollute, defile. It is, however,
true that miaino, to judge from classical usage, refers chiefly to
the effect of the act not on the individual, but on others, on the
community.

G5864

Synonyms See Definition for miaino { [G3392]}
See Definition for molyno { [G3435]}

3392, "to stain", differs from 3435, "to smear", not only in
its primary and outward sense, but in the circumstance that
(like Eng. "stain") it may be used in good part, while 3435
has no worthy reference.

G5910

To pollute. See Definition for miaino { [G3392]}
See Definition for molyno { [G3435]}

miaino meant originally to stain, as with color.

molyno meant originally to smear over, as with mud or filth,
always having a bad meaning, while the meaning of miaino might be
either good or bad. According to classical Greek, miaino has a
religious meaning, to profane, while molyno is simply to
spoil, disgrace. As ethically applied in the N.T. they have both
practically the same meaning, to pollute, defile. It is, however,
true that miaino, to judge from classical usage, refers chiefly to
the effect of the act not on the individual, but on others, on the
community.

G3444 μορφή

μορφή
morphē
mor-fay'
Perhaps from the base of G3313 (through the idea of adjustment of parts); shape; figuratively nature

KJV Usage: form.


G3445 μορφόω
μορφόω
morphoō
mor-fo'-o
From the same as G3444; to fashion (figuratively)

KJV Usage: form.


G4832 συμμορφός
συμμορφός
summorphos
soom-mor-fos'
From G4862 and G3444; jointly formed, that is, (figuratively) similar

KJV Usage: conformed to, fashioned like unto.


G5865
Synonyms See Definition for morphe { [G3444]}
See Definition for schema { [G4976]}

3444 "form" differs from 4976 "figure, shape, fashion", as
that which is intrinsic and essential, from that which is
outward and accidental. Fritzsche in Php 2:7 to relate to
the complete form or nature of a servant? and 4976 to the
external form, or human body in Php 2:8.

G5933
Form, Appearance. See Definition for idea { [G2397]}
See Definition for morphe { [G3444]}
See Definition for schema { [G4976]}

idea denotes merely outward appearance.

Both morphe and schema express something more than that. They too
denote outward form, but as including one's habits, activities and
modes of action in general. In morphe it is also implied that the
outward form expresses the inner essence, an idea which is absent from
schema. morphe expresses the form as that which is intrinsic and
essential, schema signifies the figure, shape, as that which is more
outward and accidental. Both schema and idea therefore deal with
externals, schema being more comprehensive than idea, while
morphe deals with externals as expressing that which is internal.

G5865

Synonyms See Definition for morphe { [G3444]}
See Definition for schema { [G4976]}

3444 "form" differs from 4976 "figure, shape, fashion", as
that which is intrinsic and essential, from that which is
outward and accidental. Fritzsche in Php 2:7 to relate to
the complete form or nature of a servant? and 4976 to the
external form, or human body in Php 2:8.

G5933

Form, Appearance. See Definition for idea { [G2397]}
See Definition for morphe { [G3444]}
See Definition for schema { [G4976]}

idea denotes merely outward appearance.

Both morphe and schema express something more than that. They too
denote outward form, but as including one's habits, activities and
modes of action in general. In morphe it is also implied that the
outward form expresses the inner essence, an idea which is absent from
schema. morphe expresses the form as that which is intrinsic and
essential, schema signifies the figure, shape, as that which is more
outward and accidental. Both schema and idea therefore deal with
externals, schema being more comprehensive than idea, while
morphe deals with externals as expressing that which is internal.

G3449 μόχθος

μόχθος
mochthos
mokh'-thos
From the base of G3425; toil, that is, (by implication) sadness

KJV Usage: painfulness, travail.


G1700 ἐμοῦ
ἐμοῦ
emou
em-oo'
A prolonged form of G3449; of me

KJV Usage: me, mine, my.


G5860
Synonyms See Definition for kopos { [G2873]}
See Definition for mochthos { [G3449]}
See Definition for ponos { [G4192]}

4192-gives prominence to the effort (work as requiring force)
2873-refers to the fatigue
3449-refers to the hardship (chiefly poetic).

G5936
Labor. See Definition for mochthos { [G3449]}
See Definition for ponos { [G4192]}
See Definition for kopos { [G2873]}

mochthos is labor, hard and often painful. It is the ordinary
word for common labor which is the usual lot of humanity.

ponos is labor which demands one's whole strength. It is
therefore applied to labors of an unusual kind, specially wearing or
painful. In classical Greek it was the usual word employed to describe
the labors of Hercules.

kopos denotes the weariness which results from labor, or labor
considered from the stand-point of the resulting weariness.

G5860

Synonyms See Definition for kopos { [G2873]}
See Definition for mochthos { [G3449]}
See Definition for ponos { [G4192]}

4192-gives prominence to the effort (work as requiring force)
2873-refers to the fatigue
3449-refers to the hardship (chiefly poetic).

G5936

Labor. See Definition for mochthos { [G3449]}
See Definition for ponos { [G4192]}
See Definition for kopos { [G2873]}

mochthos is labor, hard and often painful. It is the ordinary
word for common labor which is the usual lot of humanity.

ponos is labor which demands one's whole strength. It is
therefore applied to labors of an unusual kind, specially wearing or
painful. In classical Greek it was the usual word employed to describe
the labors of Hercules.

kopos denotes the weariness which results from labor, or labor
considered from the stand-point of the resulting weariness.

G3473 μωρολογία

μωρολογία
mōrologia
mo-rol-og-ee'-ah
From a compound of G3474 and G3004; silly talk, that is, buffoonery

KJV Usage: foolish talking.


G5881
Synonyms for Sins of the Tongue. See Definition for morologia { [G3473]}
See Definition for aischrologia { [G152]}
See Definition for eutrapelia { [G2160]}

morologia, used only once in the N.T., is foolish talking, but
this in the Biblical sense of the word foolish, which implies that it
is also sinful. It is conversation which is first insipid, then
corrupt. It is random talk, which naturally reveals the vanity and sin
of the heart.

aischrologia, also used once, means any kind of disgraceful
language, especially abuse of others. In classical Greek it sometimes
means distinctively language which leads to lewdness.

eutrapelia, occurring once, originally meant versatility in
conversation. It acquires, however, an unfavorable meaning, since
polished, refined conversation has a tendency to become evil in many
ways. The word denotes, then, a subtle form of evil-speaking, sinful
conversation without the coarseness which frequently accompanies it,
but not without its malignity.

G5881

Synonyms for Sins of the Tongue. See Definition for morologia { [G3473]}
See Definition for aischrologia { [G152]}
See Definition for eutrapelia { [G2160]}

morologia, used only once in the N.T., is foolish talking, but
this in the Biblical sense of the word foolish, which implies that it
is also sinful. It is conversation which is first insipid, then
corrupt. It is random talk, which naturally reveals the vanity and sin
of the heart.

aischrologia, also used once, means any kind of disgraceful
language, especially abuse of others. In classical Greek it sometimes
means distinctively language which leads to lewdness.

eutrapelia, occurring once, originally meant versatility in
conversation. It acquires, however, an unfavorable meaning, since
polished, refined conversation has a tendency to become evil in many
ways. The word denotes, then, a subtle form of evil-speaking, sinful
conversation without the coarseness which frequently accompanies it,
but not without its malignity.

G3501 νέος, νεώτερος

νέος, νεώτερος
neos neōteros
neh'-os, neh-o'-ter-os
A primary word, including the comparative (second form); “new”, that is, (of persons) youthful, or (of things) fresh; figuratively regenerate

KJV Usage: new, young.


G365 ἀνανεόω
ἀνανεόω
ananēoō
an-an-neh-o'-o
From G303 and a derivative of G3501; to renovate, that is, reform

KJV Usage: renew.


G2537 καινός
καινός
kainos
kahee-nos'
Of uncertain affinity; new (especially in freshness; while G3501 is properly so with respect to age)

KJV Usage: new.


G3494 νεανίας
νεανίας
neanias
neh-an-ee'-as
From a derivative of G3501; a youth (up to about forty years)

KJV Usage: young man.


G3496 Νεάπολις
Νεάπολις
Neapolis
neh-ap'-ol-is
From G3501 and G4172; new town; Neapolis, a place in Macedonia

KJV Usage: Neapolis.


G3502 νεοσσός
νεοσσός
neossos
neh-os-sos'
From G3501; a youngling (nestling)

KJV Usage: young.


G3503 νεότης
νεότης
neotēs
neh-ot'-ace
From G3501; newness, that is, youthfulness

KJV Usage: youth.


G3504 νεόφυτος
νεόφυτος
neophutos
neh-of'-oo-tos
From G3501 and a derivative of G5453; newly planted, that is, (figuratively) a young convert (“neophyte”)

KJV Usage: novice.


G3512 νεωτερικός
νεωτερικός
neōterikos
neh-o-ter'-ik-os
From the compound of G3501; appertaining to younger persons, that is, juvenile

KJV Usage: youthful.


G3561 νουμηνία
νουμηνία
noumēnia
noo-may-nee'-ah
Feminine of a compound of G3501 and G3376 (as noun by implication of G2250); the festival of new moon

KJV Usage: new moon.


G5852
Synonyms See Definition for kainos { [G2537]}
See Definition for neos { [G3501]}

2537-denotes the new primarily in reference to quality,
the fresh, unworn
3501-denotes the new primarily in reference to time, the young,
recent.

G5935
New. See Definition for neos { [G3501]}
See Definition for kainos { [G2537]}

neos is the new as contemplated under the aspect of time, that
which has recently come into existence.

kainos is the new under the aspect of quality, that which has
not seen service. kainos therefore often means new as contrasted
with that which has decayed with age, or is worn out, its opposite then
being palaios. It sometimes suggests that which is unusual. It
often implies praise, the new as superior to the old. Occasionally, on
the other hand, it implies the opposite, the new as inferior to that
which is old, because the old is familiar or because it has improved
with age. Of course it is evident that both neos and kainos may
sometimes be applied to the same object, but from different points of
view.

G5852

Synonyms See Definition for kainos { [G2537]}
See Definition for neos { [G3501]}

2537-denotes the new primarily in reference to quality,
the fresh, unworn
3501-denotes the new primarily in reference to time, the young,
recent.

G5935

New. See Definition for neos { [G3501]}
See Definition for kainos { [G2537]}

neos is the new as contemplated under the aspect of time, that
which has recently come into existence.

kainos is the new under the aspect of quality, that which has
not seen service. kainos therefore often means new as contrasted
with that which has decayed with age, or is worn out, its opposite then
being palaios. It sometimes suggests that which is unusual. It
often implies praise, the new as superior to the old. Occasionally, on
the other hand, it implies the opposite, the new as inferior to that
which is old, because the old is familiar or because it has improved
with age. Of course it is evident that both neos and kainos may
sometimes be applied to the same object, but from different points of
view.

G3507 νεφέλη

νεφέλη
nephelē
nef-el'-ay
From G3509; properly cloudiness, that is, (concretely) a cloud

KJV Usage: cloud.


G5866
Synonyms See Definition for nephele { [G3507]}
See Definition for nephos { [G3509]}

3509 is general, 3507 is specific? the former denotes a great,
shapeless collection of vapour obscuring the heavens? the latter
designates particular and definite masses of the same, suggesting
limit and form.

G5866

Synonyms See Definition for nephele { [G3507]}
See Definition for nephos { [G3509]}

3509 is general, 3507 is specific? the former denotes a great,
shapeless collection of vapour obscuring the heavens? the latter
designates particular and definite masses of the same, suggesting
limit and form.

G3509 νέφος

νέφος
nephos
nef'-os
Apparently a primary word; a cloud

KJV Usage: cloud.


G1105 γνόφος
γνόφος
gnophos
gnof'-os
Akin to G3509; gloom (as of a storm)

KJV Usage: blackness.


G2217 ζόφος
ζόφος
zophos
dzof'-os
Akin to the base of G3509; gloom (as shrouding like a cloud)

KJV Usage: blackness, darkness, mist.


G3507 νεφέλη
νεφέλη
nephelē
nef-el'-ay
From G3509; properly cloudiness, that is, (concretely) a cloud

KJV Usage: cloud.


G5866
Synonyms See Definition for nephele { [G3507]}
See Definition for nephos { [G3509]}

3509 is general, 3507 is specific? the former denotes a great,
shapeless collection of vapour obscuring the heavens? the latter
designates particular and definite masses of the same, suggesting
limit and form.

G5866

Synonyms See Definition for nephele { [G3507]}
See Definition for nephos { [G3509]}

3509 is general, 3507 is specific? the former denotes a great,
shapeless collection of vapour obscuring the heavens? the latter
designates particular and definite masses of the same, suggesting
limit and form.

G3543 νομίζω

νομίζω
nomizō
nom-id'-zo
From G3551; properly to do by law (usage), that is, to accustom (passively be usual); by extension to deem or regard

KJV Usage: suppose, think, be wont.


G3546 νόμισμα
νόμισμα
nomisma
nom'-is-mah
From G3543; what is reckoned as of value (after the Latin numisma ), that is, current coin

KJV Usage: money.


G5837
Synonyms See Definition for dokeo { [G1380]}
See Definition for egeomai { [G2233]}
See Definition for nomizo { [G3543]}
See Definition for oiomai { [G3633]}
See Definition for phaino { [G5316]}

Compare: { [G1380]}, { [G5316]}

1380-refers to the subjective judgment, which may or may not
conform to the fact
5316-refers to the actual external appearance, generally
correct, but possibly deceptive

Compare: { [G1380]}, { [G2233]} (2), { [G3543]} (2), { [G3633]}

2233 and 3543 denote a belief resting not on one's inner
feeling or sentiment, but on the due consideration of
external grounds, and the weighing and comparing of facts.
1380 and 3633 on the other hand, describe a subjective
judgment growing out of inclination or a view of facts in
their relation to us. 2233 denotes a more deliberate and
careful judgment than 3543? 3633 a subjective judgment which
has feeling rather than thought (1380) for its ground.

G5837

Synonyms See Definition for dokeo { [G1380]}
See Definition for egeomai { [G2233]}
See Definition for nomizo { [G3543]}
See Definition for oiomai { [G3633]}
See Definition for phaino { [G5316]}

Compare: { [G1380]}, { [G5316]}

1380-refers to the subjective judgment, which may or may not
conform to the fact
5316-refers to the actual external appearance, generally
correct, but possibly deceptive

Compare: { [G1380]}, { [G2233]} (2), { [G3543]} (2), { [G3633]}

2233 and 3543 denote a belief resting not on one's inner
feeling or sentiment, but on the due consideration of
external grounds, and the weighing and comparing of facts.
1380 and 3633 on the other hand, describe a subjective
judgment growing out of inclination or a view of facts in
their relation to us. 2233 denotes a more deliberate and
careful judgment than 3543? 3633 a subjective judgment which
has feeling rather than thought (1380) for its ground.

G3551 νόμος

νόμος
nomos
nom'-os
From a primary word νέμω nemō (to parcel out, especially food or grazing to animals); law (through the idea of prescriptive usage), generally (regulation), specifically (of Moses [including the volume]; also of the Gospel), or figuratively (a principle)

KJV Usage: law.


G459 ἄνομος
ἄνομος
anomos
an'-om-os
From G1 (as a negative particle) and G3551; lawless, that is, (negatively) not subject to (the Jewish) law; (by implication a Gentile), or (positively) wicked

KJV Usage: without law, lawless, transgressor, unlawful, wicked.


G632 ἀπονέμω
ἀπονέμω
aponemō
ap-on-em'-o
From G575 and the base of G3551; to apportion, that is, bestow

KJV Usage: give.


G1268 διανέμω
διανέμω
dianemō
dee-an-em'-o
From G1223 and the base of G3551; to distribute, that is, (of information) to disseminate

KJV Usage: spread.


G1772 ἔννομος
ἔννομος
ennomos
en'-nom-os
From G1722 and G3551; (subjectively) legal, or (objectively) subject to

KJV Usage: lawful, under law.


G2818 κληρονόμος
κληρονόμος
klēronomos
klay-ron-om'-os
From G2819 and the base of G3551 (in its original sense of partitioning, that is, [reflexively] getting by apportionment); a sharer by lot, that is, an inheritor (literally or figuratively); by implication a possessor

KJV Usage: heir.


G3542 νομή
νομή
nomē
nom-ah'
Feminine from the same as G3551; pasture, that is, (the act) feeding (figuratively spreading of a gangrene), or (the food) pasturage

KJV Usage: X eat, pasture.


G3543 νομίζω
νομίζω
nomizō
nom-id'-zo
From G3551; properly to do by law (usage), that is, to accustom (passively be usual); by extension to deem or regard

KJV Usage: suppose, think, be wont.


G3544 νομικός
νομικός
nomikos
nom-ik-os'
From G3551; according (or pertaining) to law, that is, legal (ceremonially); as noun, an expert in the (Mosaic) law

KJV Usage: about the law, lawyer.


G3545 νομίμως
νομίμως
nomimōs
nom-im'-oce
Adverb from a derivative of G3551; legitimately (specifically agreeably to the rules of the lists)

KJV Usage: lawfully.


G3547 νομοδιδάσκαλος
νομοδιδάσκαλος
nomodidaskalos
nom-od-id-as'-kal-os
From G3551 a