A Greek–English and English–Greek Lexicon for Students of New Testament Koine

A Greek–English and English–Greek Lexicon

for Students of New Testament Koine

Based on vocabulary occurring ten or more times in the Greek New Testament

with principal parts, frequency data, and cross-references

J. Neil Daniels 

How to Use This Lexicon

This lexicon has two main parts. The first — Greek to English — lists every word occurring ten or more times in the Greek New Testament, organized alphabetically under the traditional Greek letter headings. The second part — English to Greek — gives the student a way to move in the other direction, looking up a concept and finding the Greek word behind it. That second part is especially useful when you're reading a commentary that cites a Greek word you don't recognize, or when you're trying to recall whether a particular Greek term underlies a theologically loaded English phrase.

A note on the entries. Nouns are listed in their lexical form (nominative singular) followed by the genitive ending and the article: ἄνθρωπος, -ου, ὁ. The article tells you the gender immediately. Adjectives are listed with all three gender forms in the nominative: ἅγιος, -ία, -ιον. Verbs get all six principal parts when available — the shape of each part tells you which tense stem to expect. Dashes mean that form doesn't appear anywhere in the NT (and usually isn't attested elsewhere in Koine either). Frequency figures are given in parentheses after the definition; these numbers count occurrences in the entire Greek New Testament.

Cross-references (→) point to related words — cognates, compound forms built on the same root, or semantically adjacent terms worth knowing together. Learning ἀγαπάω is much easier if you also know ἀγάπη and ἀγαπητός at the same time; the cross-references nudge you in that direction.

A note on frequency. The NT has roughly 137,500 words. The most frequent word (ὁ, the article) appears 19,865 times. Words occurring 50 times or more are worth memorizing for sheer practical leverage — they account for the vast majority of what you'll encounter in any NT passage. Words in the 10–49 range reward attention from intermediate students. The English-to-Greek section marks especially high-frequency items for quick reference.

The vocabulary here draws primarily from the lists and lexicons in William Mounce's Basics of Biblical Greek (4th ed.), Benjamin Merkle and Robert Plummer’s Beginning with New Testament Greek, Dana Harris’ An Introduction to Biblical Greek Grammar, John Schwandt’s An Introduction to Biblical Greek, James Allen Hewett’s New Testament Greek, Jeremy Duff’s The Elements of New Testament Greek (3rd ed.), Francs Gignac’s Introductory New Testament Greek Course, and Watson Mills’ New Testament Greek. Principal parts for verbs in the Greek-English section follow standard NT usage; forms attested only outside the NT are noted accordingly. 

Part One: Greek to English

Entries are arranged alphabetically by Greek letter. Nouns: nominative, genitive ending, article. Verbs: all six principal parts (present, future, aorist, perfect active, perfect middle/passive, aorist passive). A dash (–) indicates a form not attested in the NT. Frequency counts are for the Greek New Testament.

Α  α  (alpha)

Ἀβραάμ ὁ (indecl.)  Abraham (73x) → Δαυίδ; Ἰσραήλ

ἀγαθός -ή, -όν (adj.)  good, useful. Moral goodness or practical benefit — context usually makes clear which. The opposite is πονηρός. (102x) → καλός; πονηρός

ἀγαλλιάω v.  I exult, rejoice greatly. Stronger than the ordinary χαίρω — this is the jubilant leap of the soul. (11x) | –, ἠγαλλίασα, –, –, ἠγαλλιάθην → χαίρω; ἀγάπη

ἀγαπάω v.  I love, cherish. The NT's signature verb for the love that wills the good of another. Used of both divine and human love — be cautious about over-defining it as exclusively divine or selfless, since usage is broader than that. (143x) | ἀγαπήσω, ἠγάπησα, ἠγάπηκα, ἠγάπημαι, ἠγαπήθην → ἀγάπη; ἀγαπητός; φιλέω

ἀγάπη -ης, ἡ (n.)  love. The noun built on ἀγαπάω. By itself the word carries no special theological content — the context and what is loved give it content. (116x) → ἀγαπάω; ἀγαπητός

ἀγαπητός -ή, -όν (adj.)  beloved. Often used in NT epistles as a form of address: "dear friends," "dearly beloved." Built on the same ἀγαπ- root. (61x) → ἀγάπη; ἀγαπάω

ἄγγελος -ου, ὁ (n.)  angel; messenger. The same word covers both the divine messengers of the heavenly realm and ordinary human messengers; meaning depends entirely on context. (175x) → ἀπόστολος; εὐαγγέλιον

ἁγιάζω v.  I consecrate, sanctify. Built on ἅγιος. The process of being set apart for God. (28x) | –, ἡγίασα, –, ἡγίασμαι, ἡγιάσθην → ἅγιος; ἁγιασμός

ἁγιασμός -οῦ, ὁ (n.)  holiness, consecration, sanctification. The noun from ἁγιάζω. (10x) → ἅγιος; ἁγιάζω

ἅγιος -ία, -ιον (adj.)  holy; (pl. noun) saints. Of God, denoting the quality of absolute moral purity and "otherness." Of people and things, denoting being set apart for God. The Holy Spirit is πνεῦμα ἅγιον. (233x) → ἁγιάζω; ἁγιασμός; πνεῦμα

ἀγνοέω v.  I do not know, I am ignorant. The alpha privative on γνοέω (from γινώσκω). Used especially in Paul for willful or culpable ignorance. (22x) | (ἠγνόουν), –, ἠγνόησα, –, –, – → γινώσκω; οἶδα

ἀγορά -ᾶς, ἡ (n.)  marketplace, public square. The civic center of a Greek or Roman city — place of commerce, debate, and public life. (11x) → ἀγοράζω

ἀγοράζω v.  I buy, purchase. Used literally and figuratively — Paul uses it of redemption (being "bought" by Christ, 1 Cor 6:20; 7:23). (30x) | (ἠγόραζον), –, ἠγόρασα, –, ἠγόρασμαι, ἠγοράσθην → ἀγορά; ἀπολύτρωσις

ἄγω v.  I lead, bring, arrest. A general verb of directed movement. Common in the Gospels where people are brought before authorities. (69x) | (ἦγον), ἄξω, ἤγαγον, –, –, ἤχθην → φέρω; ἀπάγω; εἰσάγω

ἀδελφή -ῆς, ἡ (n.)  sister. The feminine counterpart to ἀδελφός. Used literally and figuratively of members of the Christian community. (26x) → ἀδελφός

ἀδελφός -οῦ, ὁ (n.)  brother. One of the most common words for fellow members of the Christian community in the Epistles, well beyond biological siblings. (343x) → ἀδελφή; ἐκκλησία

ᾅδης -ου, ὁ (n.)  Hades, the realm of the dead. The Greek equivalent to the Hebrew Sheol. Not necessarily the place of punishment (that is γέεννα), but the abode of the dead generally. (10x) → γέεννα; θάνατος

ἀδικέω v.  I do wrong, injure, act unjustly. The opposite of δικαιόω. Used widely across the NT for both legal injustice and moral wrongdoing. (28x) | ἀδικήσω, ἠδίκησα, –, –, ἠδικήθην → ἀδικία; δικαιοσύνη; δίκαιος

ἀδικία -ας, ἡ (n.)  unrighteousness, injustice. The opposite of δικαιοσύνη. In Paul, often paired with ἁμαρτία as a description of the human condition apart from grace. (25x) → ἀδικέω; δικαιοσύνη; ἁμαρτία

αἷμα -ατος, τό (n.)  blood. Used literally (physical blood) and theologically (the sacrificial blood of Christ). Frequently in atonement contexts. (97x) → θάνατος; σταυρός; ζωή

αἴρω v.  I raise up, take up, take away. Broad range: lifting something, picking it up, and removing or abolishing it. "The one who takes away the sin of the world" (Jn 1:29). (101x) | ἀρῶ, ἦρα, ἦρκα, ἦρμαι, ἤρθην → βαστάζω; φέρω

αἰτέω v.  I ask, request; demand. Slightly more insistent than ἐρωτάω in some contexts, though the distinction is often overstated. (70x) | (ᾔτουν), αἰτήσω, ᾔτησα, ᾔτηκα, –, – → ἐρωτάω; δέομαι

αἰών -ῶνος, ὁ (n.)  age, eternity. Not just "a long time" but a defined era or epoch. The NT distinguishes "this age" (ὁ αἰὼν οὗτος) from "the age to come" (ὁ αἰὼν ὁ ἐρχόμενος). The plural εἰς τοὺς αἰῶνας τῶν αἰώνων means "forever and ever." (122x) → αἰώνιος; ζωή

αἰώνιος -ον (adj.)  eternal, age-long. Built on αἰών. "Eternal life" (ζωὴ αἰώνιος) is the life of the coming age, breaking into the present. (71x) → αἰών; ζωή

ἀκολουθέω v.  I follow; accompany. Usually takes a dative. The call to "follow me" (ἀκολουθεῖτέ μοι) in the Gospels is a summons to discipleship. (90x) | (ἠκολούθουν), ἀκολουθήσω, ἠκολούθησα, ἠκολούθηκα, –, – → μαθητής; πορεύομαι

ἀκούω v.  I hear; learn, understand; obey. The genitive of the thing heard or the person heard, the accusative of what is heard. "He who has ears to hear, let him hear" (ὁ ἔχων ὦτα ἀκούειν ἀκουέτω). (428x) | (ἤκουον), ἀκούσω, ἤκουσα, ἀκήκοα, –, ἠκούσθην → βλέπω; ὁράω; λέγω

ἀλήθεια -ας, ἡ (n.)  truth. Fundamental to John's Gospel, where it appears 25 times. "The truth will set you free" (Jn 8:32). Used for factual accuracy, theological reality, and the gospel itself. (109x) → ἀληθής; ἀληθινός; ψεῦδος

ἀληθής -ές (adj.)  true, truthful. Emphasizes the quality of being real or reliable. (26x) → ἀλήθεια; ἀληθινός

ἀλλά particle (conj.)  but, yet, rather. The strong adversative. Stronger than δέ. Introduces a sharp contrast or correction. (638x) → δέ; μέν

ἀλλήλων reciprocal pron. (gen. pl.)  one another, each other. No nominative form. The basis of the NT's many "one another" commands. (100x) → ἑαυτοῦ

ἄλλος -η, -ο (adj./pron.)  other, another (of the same kind). Distinguished from ἕτερος, which can suggest "another of a different kind," though this distinction is often softened in Koine. (155x) → ἕτερος

ἁμαρτάνω v.  I sin, miss the mark. The cognate verb to ἁμαρτία. (43x) | ἁμαρτήσω, ἥμαρτον (or ἡμάρτησα), ἡμάρτηκα, –, – → ἁμαρτία; ἁμαρτωλός; ἀδικία

ἁμαρτία -ας, ἡ (n.)  sin. One of the most theologically significant nouns in the NT. Paul often personifies it as a power that reigns (Rom 5–8). The basic sense is missing a mark or standard. (173x) → ἁμαρτάνω; ἁμαρτωλός; δικαιοσύνη

ἁμαρτωλός -όν (adj./n.)  sinful; (noun) sinner. Used as a label by the religious establishment to mark social outsiders in the Gospels. (47x) → ἁμαρτία; ἁμαρτάνω

ἀμήν particle (indecl.)  verily, truly, amen, so let it be. Transliterated from Hebrew. Jesus' use of it at the beginning of sayings ("Truly I tell you," ἀμὴν λέγω ὑμῖν) was unusual — normally it came at the end of someone else's statement as an affirmation. (129x) → λέγω; ἀλήθεια

ἄν particle (indecl.)  a contingency particle — makes a definite statement conditional. Untranslatable on its own; it colors the verb it accompanies. Appears in conditional clauses (ἐάν = εἰ + ἄν) and with indefinite relative pronouns (ὅς ἄν = whoever). (166x) → ἐάν; εἰ

ἀναβαίνω v.  I go up, come up, ascend. Used of going up to Jerusalem (always "up" in Jewish geography, regardless of literal elevation), ascending heights, and of Jesus' ascension. (82x) | (ἀνέβαινον), ἀναβήσομαι, ἀνέβην, ἀναβέβηκα, –, – → καταβαίνω; ἀνίστημι

ἀνάστασις -εως, ἡ (n.)  resurrection. The rising from the dead. Built on ἀνίστημι. The cornerstone of NT theology — the resurrection of Christ (1 Cor 15) and the resurrection of believers. (42x) → ἀνίστημι; ἐγείρω; ζωή

ἀνήρ ἀνδρός, ὁ (n.)  man, husband, male. Distinguished from ἄνθρωπος (generic "person" or "human being") — ἀνήρ denotes the specifically male person. Irregular third-declension noun. (216x) → ἄνθρωπος; γυνή

ἄνθρωπος -ου, ὁ (n.)  man, person, human being, mankind. The generic term for a human being regardless of sex. The most common noun for people in the NT. "Son of Man" (υἱὸς τοῦ ἀνθρώπου) is Jesus' favored self-designation. (550x) → ἀνήρ; γυνή; υἱός

ἀνίστημι v.  intransitive: I rise, get up; transitive: I raise. Closely related to ἐγείρω; both are used of resurrection. (108x) | ἀναστήσω, ἀνέστησα (trans.) / ἀνέστην (intrans.), –, –, – → ἐγείρω; ἀνάστασις; ἵστημι

ἀνοίγω v.  I open. Used of doors, eyes, mouths, and hearts. The passive "were opened" (ἠνεῴχθησαν) frequently describes divine action restoring sight or understanding. (77x) | ἀνοίξω, ἠνέῳξα (or ἀνέῳξα), ἀνέῳγα, ἀνέῳγμαι, ἠνεῴχθην

ἀντί prep. (+ gen.)  instead of, in exchange for, in behalf of. Crucial in atonement discussions: the "ransom for many" (λύτρον ἀντὶ πολλῶν, Mt 20:28) uses this preposition. (22x) → ὑπέρ; περί

ἀπαγγέλλω v.  I report, announce, tell. The ἀπο- prefix gives a sense of carrying a report back from somewhere. (45x) | (ἀπήγγελλον), ἀπαγγελῶ, ἀπήγγειλα, –, –, ἀπηγγέλην → ἀναγγέλλω; κηρύσσω; εὐαγγελίζω

ἀπέρχομαι v.  I depart, go away. The ἀπο- prefix marks separation or departure. (117x) | ἀπελεύσομαι, ἀπῆλθον, ἀπελήλυθα, –, – → ἔρχομαι; πορεύομαι; εἰσέρχομαι

ἀπό prep. (+ gen.)  (away) from. Marks separation from a source. Distinct from ἐκ: ἀπό marks separation from the outside or vicinity; ἐκ marks coming out from within. (646x) → ἐκ; παρά

ἀποθνῄσκω v.  I die, am about to die, am freed from (by death). One of the most common verbs in NT theological argument — appearing in every major discussion of death, resurrection, and atonement. (111x) | (ἀπέθνῃσκον), ἀποθανοῦμαι, ἀπέθανον, –, –, – → θάνατος; νεκρός; ζάω; ἐγείρω

ἀποκαλύπτω v.  I reveal, uncover, disclose. The verb behind ἀποκάλυψις ("Revelation"). Divine disclosure of hidden truth. (26x) | ἀποκαλύψω, ἀπεκάλυψα, –, –, ἀπεκαλύφθην → ἀποκάλυψις; φανερόω

ἀποκάλυψις -εως, ἡ (n.)  revelation, disclosure, unveiling. The title of the last book of the NT. Paul speaks of receiving the gospel "by revelation of Jesus Christ" (Gal 1:12). (18x) → ἀποκαλύπτω; φανερόω

ἀποκρίνομαι v.  I answer, respond. Takes a dative of the person answered. The most frequent verb for "answering" in the Gospels. Only passive and middle forms occur in the NT; the present active is not attested. (231x) | –, ἀπεκρινάμην, –, –, ἀπεκρίθην → λέγω; φημί

ἀποκτείνω v.  I kill, put to death. Used of both human killing and the death of Jesus. (74x) | ἀποκτενῶ, ἀπέκτεινα, –, –, ἀπεκτάνθην → θάνατος; ἀποθνῄσκω

ἀπόλλυμι v.  active: I destroy, kill, ruin; middle: I perish, am lost, die. The middle is especially common in NT. "What was lost" (τὸ ἀπολωλός, Lk 15) uses a perfect participle of this verb. (90x) | (ἀπώλλυον), ἀπολέσω (or ἀπολῶ), ἀπώλεσα, ἀπόλωλα, –, – → σῴζω; ἀπώλεια; νεκρός

ἀπολύω v.  I release, dismiss, divorce. Used for releasing prisoners, dismissing crowds, and (controversially) divorce. (66x) | (ἀπέλυον), ἀπολύσω, ἀπέλυσα, –, ἀπολέλυμαι, ἀπελύθην → λύω; ἀφίημι

ἀπόστολος -ου, ὁ (n.)  apostle, envoy, messenger. Built on ἀποστέλλω ("I send away"). In the NT, primarily the twelve and Paul, though the term can apply more broadly to any commissioned messenger. (81x) → ἀποστέλλω; πέμπω; μαθητής

ἀποστέλλω v.  I send (away). The verb behind ἀπόστολος. Carries the sense of commissioned, purposeful sending with authority. Often used of God sending Jesus, and Jesus sending the disciples. (132x) | ἀποστελῶ, ἀπέστειλα, ἀπέσταλκα, ἀπέσταλμαι, ἀπεστάλην → ἀπόστολος; πέμπω

ἄρτος -ου, ὁ (n.)  bread, loaf, food. The staple food of the ancient world. Used literally (the feeding miracles, the Lord's Supper) and metaphorically ("bread of life," Jn 6). (97x) → ἐσθίω; πίνω; τράπεζα

ἀρχή -ῆς, ἡ (n.)  beginning; ruler, authority. Two main senses in the NT: (1) temporal beginning (ἐν ἀρχῇ, "in the beginning," Jn 1:1); (2) ruling power or authority, often in the plural. (55x) → ἄρχω; ἄρχων; ἐξουσία

ἀρχιερεύς -έως, ὁ (n.)  chief priest, high priest. In the NT, a member of the priestly aristocracy or the ruling high priest himself. (122x) → ἱερεύς; ἱερόν; γραμματεύς

ἄρχομαι v.  I begin. Often followed by an infinitive: "he began to teach" (ἤρξατο διδάσκειν). The middle only form in the NT. (86x) | ἄρξομαι, ἠρξάμην, –, –, – → ἀρχή; ἄρχω

ἀσθενέω v.  I am sick, am weak. Both physical illness and spiritual weakness. Paul uses it extensively of human frailty in which divine strength operates (2 Cor 12:10). (33x) | (ἠσθενοῦν), –, ἠσθένησα, ἠσθένηκα, –, – → ἀσθενής; ἀσθένεια; δύναμις

ἀσπάζομαι v.  I greet, salute. The standard word for the greetings that open and close NT letters. (59x) | (ἠσπαζόμην), –, ἠσπασάμην, –, –, – → χαίρω; εἰρήνη

αὐτός -ή, -ό (pron./adj.)  he, she, it (personal); himself/herself/itself (reflexive); the same (identical). The most flexible pronoun in the NT. In predicate position (no article immediately before the noun): "himself/herself." In attributive position (article immediately before αὐτός): "the same." (5597x) → ἑαυτοῦ; ἐγώ; σύ

ἄφεσις -εως, ἡ (n.)  forgiveness, pardon, release. Used primarily in the NT for the forgiveness of sins. The word implies release from an obligation or debt. (17x) → ἀφίημι; ἁμαρτία; δικαιόω

ἀφίημι v.  I let go, leave, permit; forgive. One of the most theologically significant compound μι-verbs in the NT. "Your sins are forgiven" (ἀφίενταί σοι αἱ ἁμαρτίαι) — the scandal at the heart of Jesus' ministry. (143x) | (ἤφιον), ἀφήσω, ἀφῆκα, –, ἀφέωμαι, ἀφέθην → ἄφεσις; ἁμαρτία; δίδωμι

ἄχρι / ἄχρις prep. (+ gen.) / conj.  until, as far as. Used in both spatial ("as far as") and temporal ("until") senses. (49x) → ἕως; μέχρι

Β  β  (beta)

βαπτίζω v.  I baptize, dip, immerse. Used both for John's baptism of repentance and Christian baptism. The word's basic sense is "dip" or "plunge." Denominational debates about the mode of baptism partly rest on this lexical question. (77x) | (ἐβάπτιζον), βαπτίσω, ἐβάπτισα, –, βεβάπτισμαι, ἐβαπτίσθην → βάπτισμα; βαπτιστής

βάπτισμα -ατος, τό (n.)  baptism. The rite of water baptism, as well as the "baptism" of suffering Jesus speaks of (Mk 10:38). (19x) → βαπτίζω; βαπτιστής

βασιλεία -ας, ἡ (n.)  kingdom, reign. Central to the message of Jesus. The βασιλεία τοῦ θεοῦ ("kingdom of God") and βασιλεία τῶν οὐρανῶν ("kingdom of heaven," Matthew's preferred expression) refer to the dynamic rule of God rather than a static territory. (162x) → βασιλεύς; βασιλεύω; θεός

βασιλεύς -έως, ὁ (n.)  king. Third-declension noun (ε-stem). Used of earthly kings and of God. "King of kings" (βασιλεὺς βασιλέων, Rev 19:16). (115x) → βασιλεία; βασιλεύω

βάλλω v.  I throw, cast. Used literally and in many compound verbs (ἐκβάλλω, cast out; καταβάλλω, cast down; παραβάλλω, place alongside — hence παραβολή, "parable"). (122x) | (ἔβαλλον), βαλῶ, ἔβαλον, βέβληκα, βέβλημαι, ἐβλήθην → ἐκβάλλω; παραβολή

βλέπω v.  I see, look at. More active/directed than ὁράω — often "look" rather than simply "see." Used for physical sight and for spiritual perception. (132x) | (ἔβλεπον), βλέψω, ἔβλεψα, –, –, – → ὁράω; θεωρέω

Γ  γ  (gamma)

γάρ conj. (postpositive)  for, because, then. One of the most important connectives in NT argument. As a postpositive, it never appears first in its clause. Introduces explanation or grounds. (1041x) → οὖν; διό; ὅτι

γέεννα -ης, ἡ (n.)  Gehenna, hell. Transliteration of the Hebrew "Valley of Hinnom" (Gê Hinnom), a ravine south of Jerusalem associated with child sacrifice and later used as a garbage dump. Jesus uses it as the image for the place of final punishment. (12x) → ᾅδης; θάνατος; κρίσις

γεννάω v.  I beget, give birth to, produce. Used literally (genealogies, birth narratives) and theologically (being "born again," being "born of God" in John). (97x) | γεννήσω, ἐγέννησα, γεγέννηκα, γεγέννημαι, ἐγεννήθην → ἄνωθεν; υἱός; τέκνον

γῆ γῆς, ἡ (n.)  earth, land, region, soil, humanity. A wide range: the physical earth (as opposed to heaven), a particular land or region, or the ground/soil of a parable. One of the simplest and most flexible nouns. (250x) → οὐρανός; κόσμος

γίνομαι v.  I become, take place, happen; am, exist; am born, am created. Extraordinarily versatile. The NT's workhorse verb for describing change, occurrence, and coming into being. Second aorist: ἐγενόμην. (669x) | (ἐγινόμην), γενήσομαι, ἐγενόμην, γέγονα, γεγένημαι, ἐγενήθην → εἰμί; ὑπάρχω; ἀποκαλύπτω

γινώσκω v.  I know, come to know, realize, learn. Often experiential or relational knowledge rather than mere cognitive information. "I do not know the man" (οὐκ οἶδα τὸν ἄνθρωπον) differs subtly from "I have never known the man" in terms of aspect. (222x) | (ἐγίνωσκον), γνώσομαι, ἔγνων, ἔγνωκα, ἔγνωσμαι, ἐγνώσθην → οἶδα; γνῶσις; ἀγνοέω

γλῶσσα -ης, ἡ (n.)  tongue, language. The physical organ of speech, and by extension any language or tongue. In 1 Corinthians 12–14, the gift of speaking in tongues. (50x) → λέγω; λαλέω; φωνή

γνῶσις -εως, ἡ (n.)  knowledge. Used positively (the knowledge of God) and negatively (the "falsely-called knowledge" of 1 Tim 6:20, a possible reference to proto-gnostic thought). (29x) → γινώσκω; οἶδα; σοφία

γραμματεύς -έως, ὁ (n.)  scribe, expert in the law. A professional interpreter of the Torah, frequently appearing alongside Pharisees as opponents of Jesus in the Synoptics. (63x) → Φαρισαῖος; νόμος; ἀρχιερεύς

γραφή -ῆς, ἡ (n.)  writing; Scripture. Usually with the article and often in the plural (αἱ γραφαί), meaning "the Scriptures." A single passage can also be called ἡ γραφή. (50x) → γράφω; νόμος; προφήτης

γράφω v.  I write. One of the most common verbs in Paul, who frequently appeals to what is "written" (γέγραπται — perfect tense, "it has been written and stands written") in the OT. The perfect of this verb is exegetically important. (191x) | (ἔγραφον), γράψω, ἔγραψα, γέγραφα, γέγραμμαι, ἐγράφην → γραφή; γραμματεύς

γυνή γυναικός, ἡ (n.)  woman, wife. Third-declension noun with a distinctive stem change. Context determines whether "woman" or "wife" is meant. The genitive-stem is γυναικ-. (215x) → ἀνήρ; ἄνθρωπος; μήτηρ

Δ  δ  (delta)

δαιμόνιον -ου, τό (n.)  demon, evil spirit. Used only in the NT for malevolent supernatural beings associated with illness and spiritual opposition. (63x) → διάβολος; σατανᾶς; ἐκβάλλω

Δαυίδ ὁ (indecl.)  David. The archetypal king of Israel. "Son of David" is a messianic title in the Synoptics. Matthew's genealogy opens with "son of David, son of Abraham." (59x) → Ἀβραάμ; Χριστός; βασιλεύς

δέ particle (conj., postpositive)  but, and. The mildly adversative or connective particle, weaker than ἀλλά. It can mean simple continuation ("and") or mild contrast ("but"). Never appears first in its clause. (2791x) → ἀλλά; μέν; γάρ

δεῖ v. (impersonal)  it is necessary, one must. An impersonal verb; its subject is usually an infinitive. "The Son of Man must suffer" (δεῖ τὸν υἱὸν τοῦ ἀνθρώπου παθεῖν). The necessity is often divine, grounded in Scripture or God's plan. (101x) | (ἔδει), –, –, –, –, – → ἀνάγκη; βούλομαι; θέλω

δεξιός -ά, -όν (adj.)  right (side). "Sitting at the right hand" (ἐκ δεξιῶν) is the position of highest honor — Jesus' exaltation to the Father's right hand is a central NT claim. (54x) → ἀριστερός

διά prep.  gen: through; acc: on account of, because of. One of the most used prepositions in NT theology. "Through Christ" (διὰ Χριστοῦ) expresses instrumentality or means. "Because of sin" (διὰ τὴν ἁμαρτίαν) expresses cause. (667x) → ὑπέρ; εἰς; ἐκ

διάβολος -ον (adj./n.)  slanderous; (noun) the devil. Used 37 times in the NT as a title for Satan. The same word is used in 1 Tim 3:11 of "malicious talkers" — context determines whether "the Devil" or "a slanderer" is meant. (37x) → σατανᾶς; δαιμόνιον; πειράζω

διαθήκη -ης, ἡ (n.)  covenant, will/testament. Can mean a formal agreement/covenant (as in OT theology) or a last will and testament (as in Heb 9:15-17). The "new covenant" (ἡ καινὴ διαθήκη) is the NT's central claim about what Christ established. (33x) → νόμος; ἐπαγγελία; εἰρήνη

διακονέω v.  I serve, minister, wait on. Used of table service, charitable service to the poor, and the broader ministry of the gospel. The word behind "deacon." (37x) | (διηκόνουν), διακονήσω, διηκόνησα, –, –, διηκονήθην → διακονία; διάκονος; δοῦλος

διακονία -ας, ἡ (n.)  service, ministry. Used for table service (Acts 6:1), the apostolic ministry, Paul's relief collection for Jerusalem, and the general ministry of word and deed. (34x) → διακονέω; διάκονος

διάκονος -ου, ὁ or ἡ (n.)  servant, deacon, assistant. The word from which our English "deacon" comes. Used generically for servants and specifically for church officers. (29x) → διακονέω; διακονία; δοῦλος

διδάσκαλος -ου, ὁ (n.)  teacher. The standard word for a rabbi or teacher. Jesus is addressed as διδάσκαλε repeatedly in the Gospels. (59x) → διδάσκω; διδαχή; μαθητής; ῥαββί

διδάσκω v.  I teach. One of the core activities of Jesus in the Synoptics ("he was teaching in their synagogues"). The aorist passive ἐδιδάχθην occurs in discussions of received tradition. (97x) | (ἐδίδασκον), διδάξω, ἐδίδαξα, –, –, ἐδιδάχθην → διδάσκαλος; διδαχή; κηρύσσω

διδαχή -ῆς, ἡ (n.)  teaching, instruction. Both the act of teaching and the content taught. (30x) → διδάσκω; διδάσκαλος

δίδωμι v.  I give, entrust. One of the most common verbs in the NT and among the most irregular (μι-verb). Used for all kinds of giving — gifts, grace, commandments, the Spirit, eternal life. (415x) | (ἐδίδουν), δώσω, ἔδωκα, δέδωκα, δέδομαι, ἐδόθην → παραδίδωμι; χαρίζομαι; δῶρον

δίκαιος -αία, -αιον (adj.)  right, just, righteous. The word for the one who meets the standard — whether God's standard of Torah-righteousness or the eschatological standard of God's judgment. "The righteous" (οἱ δίκαιοι) appear at the final judgment. (79x) → δικαιοσύνη; δικαιόω; ἀδικία

δικαιοσύνη -ης, ἡ (n.)  righteousness. Perhaps the most contested word in NT theology — at the center of debates about justification, covenant faithfulness, and the nature of salvation. Used both as a human quality to be pursued and as God's own righteousness given to believers. (92x) → δίκαιος; δικαιόω; ἁμαρτία

δικαιόω v.  I justify, declare righteous, vindicate. The verb at the center of Paul's doctrine of justification. Whether it means "make righteous" (impart righteousness) or "declare righteous" (impute righteousness) is one of the most significant debates in Protestant-Catholic exegesis. (39x) | δικαιώσω, ἐδικαίωσα, –, δεδικαίωμαι, ἐδικαιώθην → δικαιοσύνη; δίκαιος; πιστεύω

διό conj.  therefore, for this reason. A stronger inferential connective than οὖν — it draws a tight logical conclusion. (53x) → οὖν; ὥστε; ἄρα

δοκέω v.  I think, seem, suppose. Can describe what one subjectively believes ("it seemed to me") or how something appears to others. "What do you think?" (τί δοκεῖ ὑμῖν;) is a common formula. (62x) | (ἐδόκουν), –, ἔδοξα, –, –, – → οἴομαι; νομίζω

δόξα -ης, ἡ (n.)  glory, majesty, fame, honor. One of the most theologically rich NT nouns. The divine radiance of God's presence (the Shekinah), the honor due to God, and the transformation of believers into the same image. (166x) → δοξάζω; τιμή

δοξάζω v.  I glorify, praise, honor. Used of honoring God and of Christ's glorification — which in John's Gospel includes the cross. "Glorify your Son" (Jn 17:1). (61x) | (ἐδόξαζον), δοξάσω, ἐδόξασα, –, δεδόξασμαι, ἐδοξάσθην → δόξα; τιμάω

δοῦλος -ου, ὁ (n.)  slave, servant. The NT's word for the lowest position in the social hierarchy — and Paul's self-designation. "Slave of Christ Jesus" (Φίλ 1:1). Not "servant" in the sense of an employee; the relationship involves total ownership. (124x) → διάκονος; δουλεύω; κύριος

δύναμαι v.  I am able, am powerful. A defective verb — forms from multiple stems. "With God all things are possible" (Mt 19:26). Middle/passive forms dominate. (210x) | (ἐδυνάμην or ἠδυνάμην), δυνήσομαι, –, –, –, ἠδυνήθην → δύναμις; δυνατός; ἐξουσία

δύναμις -εως, ἡ (n.)  power, miracle, mighty work. Both the abstract quality of power and the concrete manifestation of it — a miracle is a δύναμις. The plural δυνάμεις is often translated "miracles." (119x) → δύναμαι; δυνατός; ἐξουσία; σημεῖον

δύο numeral (indecl.)  two. (135x) → εἷς; τρεῖς; δώδεκα

δώδεκα numeral (indecl.)  twelve. The number of the disciples/apostles, mirroring the twelve tribes of Israel. (75x) → δύο; οἱ δώδεκα

Ε  ε  (epsilon)

ἐάν conj.  if, whenever. A combination of εἰ + ἄν. Used with the subjunctive to introduce a conditional clause where the outcome is possible or probable (third-class condition). (349x) → εἰ; ἄν; ὅταν

ἑαυτοῦ -ῆς, -οῦ (refl. pron.)  of himself/herself/itself; (plural) of themselves. The reflexive pronoun in all three persons. Never occurs in the nominative. (319x) → αὐτός; ἀλλήλων

ἐγείρω v.  I raise up, wake. Used for waking from sleep, healing the sick, and especially raising the dead. "God raised him from the dead" (ὁ θεὸς αὐτὸν ἤγειρεν ἐκ νεκρῶν) is the NT's core resurrection formula. (144x) | ἐγερῶ, ἤγειρα, –, ἐγήγερμαι, ἠγέρθην → ἀνάστασις; ἀνίστημι; νεκρός

ἐγώ pron. (1st pers. sg.)  I. The personal pronoun; usually omitted in Greek since the verb ending makes the subject clear. When used, it adds emphasis or contrast. (1718x) → σύ; ἡμεῖς; ὑμεῖς

ἔθνος -ους, τό (n.)  nation; (plural) Gentiles. A key term in NT missiology — the plural τὰ ἔθνη refers to the non-Jewish world. The Great Commission sends disciples to make disciples of "all the nations" (πάντα τὰ ἔθνη, Mt 28:19). (162x) → Ἰουδαῖος; Ἰσραήλ; λαός

εἰ particle/conj.  if. Introduces conditional clauses. With the indicative: first class (assumes premise true) or second class (contrary to fact). With the optative: fourth class (remote possibility, rare in NT). (502x) → ἐάν; ἄν; εἴτε

εἰμί v.  I am, exist, live, am present. The most common verb in the NT. The "I am" sayings of Jesus in John (ἐγώ εἰμι + predicate) echo the divine name of Exodus 3:14. (2460x) | (ἤμην), ἔσομαι, –, –, –, – → γίνομαι; ὑπάρχω

εἰρήνη -ης, ἡ (n.)  peace. The Greek equivalent of the Hebrew shalom — not merely the absence of conflict but wholeness, right relationship, and flourishing. Standard greeting in NT letters alongside χάρις. (92x) → χάρις; δικαιοσύνη; εἰρηνεύω

εἰς prep. (+ acc.)  into; in; to; for. One of the three most common prepositions (with ἐν and ἐκ). Primarily directional but has a wide range. "Baptized into Christ" (βαπτισθέντες εἰς Χριστόν, Gal 3:27) is theologically significant. (1767x) → ἐκ; ἐν; πρός

εἷς μία, ἕν (adj./pron.)  one. The numeral, but also used in the sense of "a certain" (indefinite) or "first." (345x) → μόνος; δύο; πρῶτος

εἰσέρχομαι v.  I come in(to), go in(to), enter. Used of entering cities, houses, the kingdom, and eternal life. (194x) | εἰσελεύσομαι, εἰσῆλθον, εἰσελήλυθα, –, – → ἐξέρχομαι; ἔρχομαι; πορεύομαι

ἐκ (ἐξ) prep. (+ gen.)  from, out of. The ἐκ form is used before consonants, ἐξ before vowels. Denotes origin or source — coming from within something (contrast ἀπό, which marks external separation). (914x) → ἀπό; εἰς; ἐν

ἐκεῖ adv.  there, in that place. (105x) → ὧδε; ὅπου; ὅθεν

ἐκεῖνος -η, -ο (demonst. pron./adj.)  that (singular); those (plural). The "far" demonstrative, pointing to something more distant. In John's Gospel, ἐκεῖνος frequently refers to the Spirit (Jn 14–16). (265x) → οὗτος; αὐτός

ἐκκλησία -ας, ἡ (n.)  church, assembly, congregation. In secular Greek, any public assembly of citizens. In the NT, the community of those called out by God. Used of local congregations and the universal church. (114x) → συναγωγή; ἀδελφός; κοινωνία

ἐκβάλλω v.  I cast out, send out. Used of expelling demons, casting out workers into the harvest, and various forceful removals. (81x) | (ἐξέβαλλον), ἐκβαλῶ, ἐξέβαλον, –, –, ἐξεβλήθην → βάλλω; δαιμόνιον

ἐλπίς -ίδος, ἡ (n.)  hope, expectation. In the NT, hope is not a vague wish but a confident expectation grounded in the character and promises of God. "Hope that is seen is not hope" (Rom 8:24). (53x) → πιστεύω; ἀγάπη; χαρά

ἐν prep. (+ dat.)  in, on, among, by means of. The most versatile locative preposition. Can denote location ("in Jerusalem"), accompaniment ("with"), instrument ("by"), and many other relations. (2752x) → εἰς; ἐκ; ἐπί

ἐνώπιον prep. (+ gen.)  before, in the presence of. An improper preposition — it cannot be prefixed to a verb. Very common in Revelation ("before the throne"). (94x) → ἔμπροσθεν; κατενώπιον

ἐξέρχομαι v.  I go out, come out. The compound of ἔρχομαι with ἐκ-. Used of demons coming out of people, Jesus leaving towns, and the proclamation going out. (218x) | (ἐξηρχόμην), ἐξελεύσομαι, ἐξῆλθον, ἐξελήλυθα, –, – → εἰσέρχομαι; ἔρχομαι

ἐξουσία -ας, ἡ (n.)  authority, power, right. The delegated right to act. Distinguished from δύναμις (raw power) — ἐξουσία is the authorization. "All authority has been given to me" (ἐδόθη μοι πᾶσα ἐξουσία, Mt 28:18). (102x) → δύναμις; ἄρχω; ἄρχων

ἐπαγγελία -ας, ἡ (n.)  promise. Used especially in Galatians, Romans, and Hebrews for God's covenantal promises to Abraham. The contrast of promise vs. law (ἐπαγγελία vs. νόμος) is central to Paul's argument in Galatians. (52x) → νόμος; πίστις; διαθήκη

ἐπί (ἐπ᾿, ἐφ᾿) prep.  gen: on, over, when; dat: on the basis of, at; acc: on, to, against. One of the most versatile prepositions. The form varies with the first letter of the following word. (890x) → εἰς; ἐν; πρός

ἐπερωτάω v.  I ask (for), question, inquire. Slightly more formal than ἐρωτάω — often used when asking a direct question of Jesus or a figure of authority. (56x) | (ἐπηρώτων), ἐπερωτήσω, ἐπηρώτησα, –, –, ἐπηρωτήθην → ἐρωτάω; αἰτέω

ἔργον -ου, τό (n.)  work, deed, action. Used for human deeds, divine works, and the "works of the law." The "faith vs. works" debate (ἔργα vs. πίστις) in Paul and James uses this word. (169x) → ποιέω; πράσσω; πίστις

ἔρχομαι v.  I come, go. One of the most frequently used verbs, with a highly irregular but common second aorist ἦλθον. Theologically loaded — the "coming" of Jesus (incarnation, eschatological return). (632x) | (ἠρχόμην), ἐλεύσομαι, ἦλθον, ἐλήλυθα, –, – → πορεύομαι; εἰσέρχομαι; ἐξέρχομαι; ἀπέρχομαι

ἐρωτάω v.  I ask, request. Used both for simple requests and for asking questions. (63x) | (ἠρώτων), ἐρωτήσω, ἠρώτησα, –, –, ἠρωτήθην → αἰτέω; ἐπερωτάω; δέομαι

ἐσθίω v.  I eat. Highly irregular, drawing on multiple verb roots. The future φάγομαι and aorist ἔφαγον are from a different root (φαγ-). (158x) | (ἤσθιον), φάγομαι, ἔφαγον, –, –, – → πίνω; ἄρτος; τράπεζα

ἔσχατος -η, -ον (adj.)  last. "The last day" (ἡ ἐσχάτη ἡμέρα) is the eschatological consummation. "Eschatology" comes from this word. (52x) → πρῶτος; ἡμέρα; ζωή

ἕτερος -α, -ον (adj./pron.)  other, another, different. Sometimes emphasizes difference in kind (vs. ἄλλος, another of the same kind), though the distinction is often lost in Koine. (99x) → ἄλλος

εὐαγγελίζω v.  I bring good news, preach the gospel. The verb behind "evangelism." Used in the middle/passive voice predominantly in the NT. (54x) | (εὐηγγέλιζον), –, εὐηγγέλισα, –, εὐηγγέλισμαι, εὐηγγελίσθην → εὐαγγέλιον; κηρύσσω; ἀπόστολος

εὐαγγέλιον -ου, τό (n.)  good news, Gospel. The proclamation of salvation through Jesus Christ. Paul opens Romans with his thesis on the εὐαγγέλιον (1:16-17). (76x) → εὐαγγελίζω; κηρύσσω; Χριστός

εὑρίσκω v.  I find. Used literally and figuratively — finding people, things, grace ("find favor"), or coming to a conclusion. (176x) | (εὕρισκον or ηὕρισκον), εὑρήσω, εὗρον, εὕρηκα, –, εὑρέθην → ζητέω

ἔχω v.  I have, hold. With the imperfect (εἶχον) and a very irregular future (ἕξω). "He who has ears to hear" — the participle ἔχων is everywhere. (708x) | (εἶχον), ἕξω, ἔσχον, ἔσχηκα, –, – → λαμβάνω; κτάομαι

ἕως conj./prep. (+ gen.)  until; as far as. Temporal ("until") and spatial ("as far as") senses. (146x) → ἄχρι; μέχρι; ὅτε

Ζ  ζ  (zeta)

ζάω v.  I live. Used of physical life, spiritual life, and the resurrection life. "I am the resurrection and the life" (Jn 11:25). The participle ζῶν ("the living one") is an important title in Revelation. (140x) | (ἔζων), ζήσω, ἔζησα, –, –, – → ζωή; βίος; ἀποθνῄσκω

ζητέω v.  I seek, desire, try to obtain. The disciples "seeking" Jesus, Jesus "seeking" the lost, Paul "seeking" to please God — all use this verb. (117x) | (ἐζήτουν), ζητήσω, ἐζήτησα, –, –, ἐζητήθην → εὑρίσκω; αἰτέω

ζωή -ῆς, ἡ (n.)  life. In the NT, usually the life of the coming age — "eternal life" (ζωὴ αἰώνιος). Sixty-two of its 135 NT occurrences are in John's writings. (135x) → ζάω; αἰώνιος; θάνατος; ψυχή

Η  η  (eta)

ἡμεῖς pron. (1st pers. pl.)  we. The first-person plural personal pronoun. Used when the subject requires emphasis. (863x) → ἐγώ; ὑμεῖς

ἡμέρα -ας, ἡ (n.)  day. Used for the 24-hour day, the daylight hours, and an eschatological "Day" (ἡ ἡμέρα κυρίου, "the Day of the Lord"). "That day" (ἐκείνη ἡ ἡμέρα) in the Epistles frequently signals the day of judgment. (389x) → νύξ; καιρός; αἰών

ἤ conj.  or, than. Both the simple alternative ("either . . . or") and the comparative standard after comparatives ("greater than"). (343x) → εἴτε; μᾶλλον

Θ  θ  (theta)

θάλασσα -ης, ἡ (n.)  sea, lake. Used for the Mediterranean and for the Sea of Galilee (which is geographically a lake). The sea in Jewish cosmology represents chaos and danger. (91x) → λίμνη; ὕδωρ

θάνατος -ου, ὁ (n.)  death. Both physical death and spiritual death (separation from God). "The wages of sin is death" (ὀψώνια τῆς ἁμαρτίας θάνατος, Rom 6:23). (120x) → ζωή; νεκρός; ἀποθνῄσκω; ᾅδης

θέλημα -ατος, τό (n.)  will, desire. Used for the will of God, Jesus, and human beings. "Your will be done" (γενηθήτω τὸ θέλημά σου, Mt 6:10). (62x) → θέλω; βουλή; βούλομαι

θέλω v.  I wish, desire, want; am willing. Used of both deep volitional commitment and simple preference. The famous "the spirit is willing but the flesh is weak" uses θέλω. (208x) | (ἤθελον), –, ἠθέλησα, –, –, – → βούλομαι; θέλημα; ἐπιθυμέω

θεός -οῦ, ὁ (n.)  God, god. Without the article (ἀνάρθρους), θεός can mean "a god" (generic) or emphasize the qualitative divine nature. With the article (ὁ θεός), it denotes the one God. Colwell's Rule is directly relevant to ὁ λόγος ἦν θεός (Jn 1:1c). (1317x) → κύριος; Χριστός; πνεῦμα

θεωρέω v.  I look at, observe, perceive, behold. A more contemplative seeing than βλέπω — beholding with sustained attention. (58x) | θεωρήσω, ἐθεώρησα, –, –, – → βλέπω; ὁράω

θρόνος -ου, ὁ (n.)  throne. Used especially in Revelation, where "the throne" (ὁ θρόνος) appears 47 times as the locus of divine sovereignty. (62x) → βασιλεύς; κύριος; δόξα

Ι  ι  (iota)

ἰδού particle (interjection)  See! Behold! Look! A call to attention. Common in Matthew and Revelation. Used to introduce something significant or surprising. (200x) → ἴδε; ὁράω

Ἰερουσαλήμ ἡ (indecl. noun, sometimes τά Ἱεροσόλυμα)  Jerusalem. Two forms coexist: the indeclinable Semitic form Ἰερουσαλήμ (more common) and the hellenized Ἱεροσόλυμα (neuter plural, 2nd decl.). (77x) → ἱερόν; Ἰουδαία; Σιών

ἱερόν -οῦ, τό (n.)  temple (the whole temple complex). Distinct from ναός, which refers specifically to the inner sanctuary or the "holy of holies." Jesus teaches in the ἱερόν; the curtain of the ναός is torn at his death. (71x) → ναός; ἱερεύς; ἀρχιερεύς

Ἰησοῦς -οῦ, ὁ (n.)  Jesus, Joshua. The Greek form of the Hebrew Yeshua/Joshua. Occurs 917 times, making it one of the most frequent nouns in the NT. (917x) → Χριστός; κύριος; υἱός

ἵνα conj.  in order that, that, so that. Introduces purpose clauses (most commonly) with the subjunctive. In later Koine, sometimes introduces content or result clauses. (663x) → ὅπως; ὥστε; ὅτι

Ἰουδαῖος -αία, -αῖον (adj./n.)  Jewish; (noun) a Jew. In John's Gospel, "the Jews" (οἱ Ἰουδαῖοι) are often specifically the Judean religious leadership rather than Jewish people generally — a crucial distinction for anti-antisemitism concerns. (195x) → Ἰσραήλ; ἔθνος; Φαρισαῖος

Ἰσραήλ ὁ (indecl.)  Israel. The covenant people, and the name given to Jacob. Used in NT discussions of election, covenant, and the relationship between Israel and the church. (68x) → Ἰουδαῖος; ἔθνος; λαός

ἵστημι v.  transitive: I cause to stand, set; intransitive: I stand. One of the important μι-verbs. The second aorist ἔστην is intransitive ("I stood"); the first aorist ἔστησα is transitive ("I placed"). (154x) | (ἵστην), στήσω, ἔστησα (trans.) / ἔστην (intrans.), ἕστηκα, –, ἐστάθην → ἀνίστημι; ἀφίστημι; καθίστημι

Κ  κ  (kappa)

καθώς conj.  as, even as, just as. Used for comparison ("just as God loved...") and causal relations. (182x) → ὡς; οὕτως; ὥσπερ

καί conj.  and; even, also, namely. The most common word in the NT after the article. Can be simple addition ("and"), ascensive ("even"), adjunctive ("also"), or explanatory ("namely"). (9162x) → δέ; ἀλλά; τε

καιρός -οῦ, ὁ (n.)  (appointed) time, season, opportune moment. Distinguished from χρόνος (chronological time) — καιρός is qualitative, "the right moment" or "the appointed season." "The kingdom is near; the time is fulfilled" (πεπλήρωται ὁ καιρός, Mk 1:15). (85x) → χρόνος; ἡμέρα; αἰών

κακός -ή, -όν (adj.)  bad, evil. The opposite of ἀγαθός. Used of moral evil and practical harm. (50x) → ἀγαθός; πονηρός; ἀδικία

καλέω v.  I call, name, invite. Used for giving someone a name and for the divine call to salvation — "those he called, he also justified" (Rom 8:30). (148x) | (ἐκάλουν), καλέσω, ἐκάλεσα, κέκληκα, κέκλημαι, ἐκλήθην → κλητός; ἐκλεκτός; ὄνομα

καλός -ή, -όν (adj.)  beautiful, good. The word for goodness with an aesthetic dimension — fine, excellent, noble. "The good shepherd" (ὁ ποιμὴν ὁ καλός, Jn 10:11). (100x) → ἀγαθός; κακός

καρδία -ας, ἡ (n.)  heart, inner self. The seat of thought, will, and emotion in biblical anthropology — not merely feelings, but the whole inner person. "Love the Lord your God with all your heart" (ἐν ὅλῃ τῇ καρδίᾳ σου). (156x) → ψυχή; νοῦς; πνεῦμα

καρπός -οῦ, ὁ (n.)  fruit, crop; result, outcome. Used literally (agricultural fruit) and figuratively ("fruit of the Spirit," Gal 5:22; "bearing fruit" as evidence of discipleship, Jn 15). (66x) → ποιέω; πνεῦμα

κατά (κατ᾿, καθ᾿) prep.  gen: down from, against; acc: according to, throughout, during. One of the most versatile prepositions. "According to the Scriptures" (κατὰ τὰς γραφάς, 1 Cor 15:3-4) is foundational to Paul's gospel summary. (473x) → ὑπέρ; εἰς; διά

καταβαίνω v.  I go down, come down, descend. Used of descending from high places, and of the Spirit descending on Jesus at his baptism. (81x) | (κατέβαινον), καταβήσομαι, κατέβην, καταβέβηκα, –, – → ἀναβαίνω; πνεῦμα

κεφαλή -ῆς, ἡ (n.)  head. Used literally and as a metaphor for authority or source. "Christ is the head of the church" (Eph 5:23). Whether "head" means "authority over" or "source of" is contested in discussions of Ephesians 5 and 1 Cor 11. (75x) → σῶμα; ἐκκλησία

κηρύσσω v.  I proclaim, preach, herald. Used for the public proclamation of Jesus and the kingdom. The activity of the κῆρυξ (herald) in the ancient world. (61x) | (ἐκήρυσσον), –, ἐκήρυξα, –, –, ἐκηρύχθην → εὐαγγελίζω; εὐαγγέλιον; διδάσκω

κόσμος -ου, ὁ (n.)  world, universe; mankind. The ordered universe, then human society, then fallen humanity in opposition to God. In John's Gospel, "the world" is what God loves (3:16) and also what hates the disciples (15:18-19). (186x) → αἰών; γῆ; ἔθνος

κράζω v.  I cry out, shout, call out. Used for earnest, urgent cries — the demon-possessed, blind Bartimaeus, the crowd at the triumphal entry. (55x) | (ἔκραζον), κράξω, ἔκραξα, κέκραγα, –, – → βοάω; φωνέω

κρίνω v.  I judge, decide, prefer, determine. Used for human and divine judgment. "Do not judge, lest you be judged" (Mt 7:1) uses this verb. (114x) | (ἐκρινόμην), κρινῶ, ἔκρινα, κέκρικα, κέκριμαι, ἐκρίθην → κρίσις; κρίμα; δικαιόω

κύριος -ου, ὁ (n.)  Lord, lord, master, sir. As a title, the highest designation in the NT vocabulary — applied to Jesus as a confession of his divine sovereignty. The LXX used κύριος to render the divine name YHWH; the NT applies that title to Jesus. (716x) → Ἰησοῦς; θεός; δοῦλος

Λ  λ  (lambda)

λαλέω v.  I speak, say. More general and informal than λέγω in some contexts — though in the NT the distinction is largely erased. Used frequently for the speech of Jesus and the apostles. (296x) | (ἐλάλουν), λαλήσω, ἐλάλησα, λελάληκα, λελάλημαι, ἐλαλήθην → λέγω; φημί; λόγος

λαμβάνω v.  I take, receive. Ranges from physically taking something to receiving it as a gift. Used of receiving the Holy Spirit, faith, eternal life. (258x) | (ἐλάμβανον), λήμψομαι, ἔλαβον, εἴληφα, εἴλημμαι, ἐλήμφθην → δέχομαι; δίδωμι

λαός -οῦ, ὁ (n.)  people, crowd. Especially "the people of God" — used with the article to denote Israel or the church as the covenant community. "I will be their God, and they will be my people" (ὁ λαός μου) echoes throughout. (142x) → ἔθνος; ὄχλος; ἐκκλησία

λέγω v.  I say, speak. The most common verb in the NT. Its principal parts are wildly irregular, drawing on at least two different verb roots: present/imperfect from λεγ-, future/aorist from ἐρ-/εἰπ-. Used for all direct speech. (2353x) | (ἔλεγον), ἐρῶ, εἶπον, εἴρηκα, εἴρημαι, ἐρρέθην → λαλέω; φημί; λόγος

λίθος -ου, ὁ (n.)  stone. Used literally (rolling away the stone from the tomb) and in OT quotation ("the stone the builders rejected," Ps 118:22). (59x) → πέτρα; Πέτρος

λόγος -ου, ὁ (n.)  word, Word, statement, message. One of the most theologically significant nouns in the NT. In John 1, ὁ λόγος is the divine Word who was with God and was God. Elsewhere it means the message of the gospel, a spoken word, or an account. (330x) → λέγω; ῥῆμα; εὐαγγέλιον

λύω v.  I loose, untie, destroy, break. The basic paradigm verb in most Greek textbooks. Used for loosing sandals, releasing the imprisoned, and destroying the temple. (42x) | (ἔλυον), λύσω, ἔλυσα, –, λέλυμαι, ἐλύθην → ἀπολύω; δέω; ἀφίημι

Μ  μ  (mu)

μαθητής -οῦ, ὁ (n.)  disciple, learner. The designation for those who follow Jesus — both the Twelve and the wider circle. "A disciple is not above his teacher" (Mt 10:24). (261x) → ἀπόστολος; ἀκολουθέω; διδάσκαλος

μακάριος -ία, -ιον (adj.)  blessed, happy. The word of the Beatitudes (Mt 5:3-12). Not primarily a feeling but a condition — being in a favored state. (50x) → εὐλογέω; χαρά

μαρτυρέω v.  I bear witness, testify. Central to John's Gospel, where "testimony" language pervades. John the Baptist, the works of Jesus, the Scriptures, and the Father all "testify" (μαρτυρεῖ) in John. (76x) | (ἐμαρτύρουν), μαρτυρήσω, ἐμαρτύρησα, μεμαρτύρηκα, μεμαρτύρημαι, ἐμαρτυρήθην → μαρτυρία; μάρτυς

μέγας μεγάλη, μέγα (adj.)  large, great. The word behind "mega-." Used of physical size, importance, and intensity. "Great is the mystery of godliness" (1 Tim 3:16). (243x) → μείζων; μέγιστος

μέλλω v.  I am about to, I am going to, I intend to. Used for what is imminent or divinely appointed to happen. (109x) | (ἔμελλον or ἤμελλον), μελλήσω, –, –, –, – → ἔρχομαι; δεῖ

μέν particle (postpositive)  on the one hand; indeed. Always anticipates a contrasting δέ. The μέν . . . δέ construction is the Greek way of setting up a contrast or comparison. (179x) → δέ; ἀλλά

μένω v.  I remain, live, abide, stay. One of John's favorite verbs — used 40 times in John and 27 times in 1 John. "Abide in me" (μείνατε ἐν ἐμοί, Jn 15:4) captures the Johannine theology of union. (118x) | (ἔμενον), μενῶ, ἔμεινα, μεμένηκα, –, – → ἀπέρχομαι; ἕδρα

μετά (μετ᾿, μεθ᾿) prep.  gen: with; acc: after. Among the most common prepositions. "With" expresses accompaniment or solidarity; "after" is temporal. The ε elides before a vowel, and the τ aspirates before a rough breathing. (469x) → σύν; παρά; πρός

μή particle  not, lest. The standard negative outside the indicative mood — used with subjunctive, optative, imperative, infinitive, and participle. With the indicative, οὐ is used. (1042x) → οὐ; οὐδέ; μηδέ

μόνος -η, -ον (adj.)  alone, only, solitary. Used both as a predicate adjective ("he was alone") and in the phrase μόνον ("only") as an adverb. (114x) → εἷς; μόνος; ἕτερος

μήτηρ μητρός, ἡ (n.)  mother. Third-declension noun. (83x) → πατήρ; τέκνον; υἱός

Ν  ν  (nu)

νεκρός -ά, -όν (adj./n.)  dead; (noun) dead body, corpse. Used literally and theologically. "Dead in trespasses and sins" (Eph 2:1) — the perfect of spiritual death. (128x) → ἀποθνῄσκω; ζωή; ἐγείρω; ἀνάστασις

νόμος -ου, ὁ (n.)  law, principle. Used for the Mosaic Law, the whole OT, a specific legal principle, or a general pattern. Paul's argument about νόμος in Galatians and Romans is among the most theologically contested in the NT. (194x) → ἐντολή; γραφή; δικαιοσύνη; χάρις

νῦν adv.  now, the present. Used temporally ("right now") and as a marker of contrast ("but now," νυνὶ δέ, as in Rom 3:21). (147x) → ἤδη; τότε

νύξ νυκτός, ἡ (n.)  night. Used literally and symbolically — night as the time of spiritual darkness, faithlessness, and danger ("the night is far gone," Rom 13:12). (61x) → ἡμέρα; σκότος; φῶς

Ξ  ξ  (xi)

No NT words occurring 10+ times begin with ξ.

Ο  ο  (omicron)

ὁ, ἡ, τό definite article  the. The most frequent word in the NT (19,865 times). Declined for gender, number, and case through all five cases. Functions far more broadly than English "the" — see the glossary entry for "article." (19865x) → anarthrous; substantive

ὁδός -οῦ, ἡ (n.)  way, road, journey, conduct. Used literally (roads, paths) and metaphorically (way of life). "I am the way" (ἐγώ εἰμι ἡ ὁδός, Jn 14:6). The early Christians were called members of "the Way" (ἡ ὁδός, Acts 9:2). (101x) → ποιέω; ζωή; ἀλήθεια

οἶδα v. (perf. with pres. meaning)  I know, understand. A perfect form that functions as a present — "I have come to know" = "I know." Often carries a more settled, intuitive knowledge than γινώσκω. (318x) | εἰδήσω (rare), ᾔδειν (imperf./pluperf.), –, –, – → γινώσκω; ἀγνοέω

οἰκία -ας, ἡ (n.)  house, home, household. Near synonym to οἶκος but with more emphasis on the physical structure. (93x) → οἶκος

οἶκος -ου, ὁ (n.)  house, home; household, family. The basic word for the household unit — including the people who live there, not just the building. (114x) → οἰκία; οἰκοδομή

ὄνομα -ατος, τό (n.)  name, reputation. In biblical thought, a name is not merely a label but an expression of identity and character. "In the name of Jesus" (ἐν τῷ ὀνόματι Ἰησοῦ) invokes his authority and person. (230x) → καλέω; κύριος

ὁράω v.  I see, notice, experience. The most common NT verb for sight, though highly irregular. Present active uses a different root (ὁρ-) than the future (ὄψ-) and aorist (εἶδ-). (454x) | ὄψομαι, εἶδον, ἑώρακα, –, ὤφθην → βλέπω; θεωρέω; ὀφθαλμός

ὅς ἥ, ὅ (relative pron.)  who (whom), which, that. The relative pronoun. Agrees with its antecedent in gender and number; takes its case from its function in its own clause. (1365x) → ὅστις; ὅταν; εἰ

ὅσος -η, -ον (relative adj.)  as great as, as many as, whoever/whatever (in the plural). Introduces relative clauses of comparison or inclusion. (110x) → ὅς; ὅστις

ὅταν conj.  whenever. Combines ὅτε ("when") + ἄν (contingency), giving the sense of "whenever (at whatever time)." Always takes the subjunctive. (123x) → ὅτε; ἐάν; ἄν

ὅτε conj.  when. A definite temporal conjunction — pointing to a specific time, not a contingency. (103x) → ὅταν; ἐάν

ὅτι conj.  that; since, because; (used to introduce direct speech, like quotation marks). One of the most common conjunctions. Context determines whether it introduces an indirect statement ("that") or a causal clause ("because"). (1296x) → γάρ; διό; ἵνα

οὐ (οὐκ, οὐχ) adv./particle  not. The standard negative with the indicative mood. The form varies with the following sound: οὐ before consonants, οὐκ before vowels with smooth breathing, οὐχ before vowels with rough breathing. (1624x) → μή; οὐδέ; οὐδείς

οὐδέ conj./adv.  and not, not even; neither, nor. Adds a negative element. (143x) → μηδέ; οὔτε; οὐ

οὐδείς οὐδεμία, οὐδέν  no one, nothing, none. The compound of οὐδέ + εἷς. (227x) → μηδείς; πᾶς

οὖν particle (postpositive)  therefore, accordingly, then. The inferential particle drawing a conclusion. Common in NT argument (especially Romans and John). (498x) → ἄρα; διό; ὥστε

οὗτος αὕτη, τοῦτο (demonst. pron./adj.)  this (singular); these (plural). The "near" demonstrative. The most common pronoun in the NT after αὐτός. Used both as a pronoun ("this one") and as a demonstrative adjective. (1387x) → ἐκεῖνος; αὐτός

οὕτως adv.  thus, so, in this manner. Refers back to something just stated or forward to what follows. (208x) → ὡς; ὥσπερ; ὁμοίως

ὄχλος -ου, ὁ (n.)  crowd, multitude. In the Synoptics, the ὄχλοι are the common people who follow Jesus in contrast to the religious leaders. (175x) → λαός; ἐκκλησία

ὀφθαλμός -οῦ, ὁ (n.)  eye, sight. "The lamp of the body is the eye" (ὁ λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμός, Mt 6:22). (100x) → ὁράω; βλέπω; φῶς

Π  π  (pi)

παιδίον -ου, τό (n.)  child, infant. Used literally and as a form of address ("little children," παιδία, 1 Jn 2). (53x) → τέκνον; νήπιος; μικρός

πάλιν adv.  again, back. Used for repetition and for returning to a previous place or state. (141x) → ἔτι; τότε

παρά (παρ᾿) prep.  gen: from (a person); dat: beside, in the presence of; acc: alongside of. Often used with persons rather than things. (194x) → ἀπό; πρός; μετά

παραβολή -ῆς, ἡ (n.)  parable, comparison, illustration. Built on παρά + βάλλω (place alongside) — a story placed beside reality to illuminate it. The primary teaching method of Jesus in the Synoptics. (50x) → βάλλω; λόγος; μυστήριον

παραδίδωμι v.  I hand over, deliver, entrust, betray. Used for delivering Jesus to his death, for handing on tradition (παράδοσις), and for entrusting responsibility. (119x) | (παρεδίδουν), παραδώσω, παρέδωκα (or παρέδοσα), παραδέδωκα, παραδέδομαι, παρεδόθην → δίδωμι; Ἰούδας

παρακαλέω v.  I call to one's side; urge, implore; comfort, encourage. Beautifully versatile — the παράκλητος (Jn 14–16) is built on this root. Paul's exhortation sections often open with παρακαλῶ. (109x) | (παρεκάλουν), –, παρεκάλεσα, –, παρακέκλημαι, παρεκλήθην → παράκλητος; παράκλησις; κομφόρτω

πᾶς πᾶσα, πᾶν (adj.)  singular: each, every; plural: all. With the article in attributive position: "the whole." Anarthrous: "every, each." The range is wide and context is essential. (1243x) → ὅλος; ἕκαστος; πολύς

πατήρ πατρός, ὁ (n.)  father. Used for biological fathers, spiritual ancestors (Abraham as "father"), and — most significantly — for God as Father. Jesus' address of God as Abba (Father) was distinctively intimate. (413x) → υἱός; θεός; μήτηρ

Παῦλος -ου, ὁ (n.)  Paul. The apostle to the Gentiles, whose letters make up over half the NT. His Greek name (a Roman cognomen) — his Hebrew name was Saul (Σαῦλος). (158x) → ἀπόστολος; Σαῦλος

πείθω v.  I persuade; perfect: I trust, am persuaded. The perfect πέποιθα functions as a present: "I am confident, I trust." Used in Paul for the confidence of faith. (52x) | (ἔπειθον), πείσω, ἔπεισα, πέποιθα, πέπεισμαι, ἐπείσθην → πιστεύω; πίστις

πέμπω v.  I send. Near synonym to ἀποστέλλω, though often without the latter's sense of commission. Both are used of God's sending of Jesus. (79x) | πέμψω, ἔπεμψα, –, –, ἐπέμφθην → ἀποστέλλω; ἀπόστολος

περί prep.  gen: concerning, about; acc: around. Used for general reference ("concerning") or physical circumference ("around"). "Die for our sins" (περὶ τῶν ἁμαρτιῶν ἡμῶν, 1 Cor 15:3) uses the genitive. (333x) → ὑπέρ; ἀντί

περιπατέω v.  I walk, walk around; live. The physical act of walking, but used extensively in the NT (especially Paul) for "walking" in the sense of moral conduct and lifestyle. (95x) | (περιεπάτουν), περιπατήσω, περιεπάτησα, –, –, – → ζάω; ἀκολουθέω; πορεύομαι

Πέτρος -ου, ὁ (n.)  Peter (Aramaic: Cephas, κηφᾶς). The nickname given by Jesus to Simon bar Jonah, meaning "rock" (πέτρα). One of the Twelve, lead apostle in the Jerusalem church. (156x) → Σίμων; ἀπόστολος

πίνω v.  I drink. Used literally and metaphorically — drinking the cup of suffering, drinking the blood of Christ in the Eucharist. (73x) | (ἔπινον), πίομαι, ἔπιον, πέπωκα, –, ἐπόθην → ἐσθίω; ποτήριον

πίπτω v.  I fall. Used for physical falls, prostrating oneself in worship, and spiritual falling (apostasy). (90x) | (ἔπιπτον), πεσοῦμαι, ἔπεσον (or ἔπεσα), πέπτωκα, –, – → προσκυνέω; ἵστημι

πιστεύω v.  I believe, have faith in, trust. The NT's central verb of response to the gospel. Takes either the dative ("believe someone") or εἰς + accusative ("believe in/into someone"), the latter expressing a relational trust. (241x) | (ἐπίστευον), πιστεύσω, ἐπίστευσα, πεπίστευκα, πεπίστευμαι, ἐπιστεύθην → πίστις; πιστός; εἰς

πίστις -εως, ἡ (n.)  faith, belief, trust; faithfulness. The noun from πιστεύω. At the center of Pauline soteriology — "justified by faith" (δικαιούμεθα πίστει, Rom 5:1). Whether πίστις Χριστοῦ in Paul is "faith in Christ" (objective genitive) or "the faithfulness of Christ" (subjective genitive) is one of the most contested questions in Pauline studies. (243x) → πιστεύω; πιστός; δικαιοσύνη

πιστός -ή, -όν (adj.)  faithful, trustworthy; believing. Used of God's faithfulness ("God is faithful," 1 Cor 1:9), of human believers ("to the faithful saints," Eph 1:1), and of church leaders who must be reliable. (67x) → πίστις; πιστεύω; ἄπιστος

πλείων πλεῖον (adj./adv.)  larger, more, greater. The comparative of πολύς. (54x) → πολύς; μέγας; μᾶλλον

πληρόω v.  I fill, complete, fulfill. Used for filling containers, fulfilling Scripture, and being "filled with" the Spirit. "Do not get drunk with wine . . . but be filled with the Spirit" (Eph 5:18) uses the passive. (86x) | (ἐπλήρουν), πληρώσω, ἐπλήρωσα, πεπλήρωκα, πεπλήρωμαι, ἐπληρώθην → πλήρης; πλήρωμα; γραφή

πνεῦμα -ατος, τό (n.)  spirit, Spirit; wind, breath; inner life. The most theologically dense noun in the NT after θεός. Can refer to the Holy Spirit, human spirits, evil spirits, wind (Jn 3:8), or the inner life. Context is everything — and even then, intentional ambiguity is sometimes present. (379x) → ψυχή; σάρξ; θεός; ἅγιος

ποιέω v.  I do, make, create, perform. The NT's general-purpose verb for action. "Doing the will of God," "making disciples," "doing works" — all use ποιέω. (568x) | (ἐποίουν), ποιήσω, ἐποίησα, πεποίηκα, πεποίημαι, – → ἔργον; πράσσω; ἐργάζομαι

πόλις -εως, ἡ (n.)  city. One of the most socially and theologically significant words in the NT. The city as human community, and the "holy city, new Jerusalem" (ἡ πόλις ἡ ἁγία Ἰερουσαλήμ, Rev 21) as the eschatological goal. (162x) → κώμη; οἶκος; βασιλεία

πολύς πολλή, πολύ (adj.)  singular: much; plural: many; adverb: often. The most common Greek adjective for quantity. The neuter singular πολύ functions as an adverb meaning "greatly, much." (416x) → πᾶς; μέγας; ὀλίγος

πονηρός -ά, -όν (adj./n.)  evil, bad; (noun) the Evil One. Both the adjective and (with the article ὁ πονηρός) a designation for Satan or the devil. (78x) → κακός; διάβολος; ἀγαθός

πορεύομαι v.  I go, proceed, travel; live (conduct oneself). Used for physical travel and ethical conduct. The Great Commission's "Go" (πορευθέντες, Mt 28:19) is an aorist participle of this verb. (153x) | (ἐπορευόμην), πορεύσομαι, –, –, πεπόρευμαι, ἐπορεύθην → ἔρχομαι; ὑπάγω; ἀπέρχομαι

πρεσβύτερος -α, -ον (adj./n.)  elder, older. As a noun, the "elders" — both Jewish council members and church leaders. "Appoint elders in every city" (Tit 1:5). (66x) → ἐπίσκοπος; διάκονος; γέρων

πρός prep. (+ acc.)  to, toward; with. Primarily directional (motion toward) but also static (location near, "with"). "The Word was with God" (ὁ λόγος ἦν πρὸς τὸν θεόν, Jn 1:1b). (700x) → εἰς; παρά; μετά

πρόσωπον -ου, τό (n.)  face, appearance. "Seeing God face to face" (πρόσωπον πρὸς πρόσωπον, 1 Cor 13:12). Used literally and in the expression κατὰ πρόσωπον ("personally, face to face"). (76x) → ὁράω; εἶδος

προσεύχομαι v.  I pray. The most common verb for prayer in the NT. Consistently takes a dative of the one addressed. (85x) | (προσηυχόμην), προσεύξομαι, προσηυξάμην, –, –, – → προσευχή; δέομαι; αἰτέω

προσέρχομαι v.  I come/go to, approach. Used for coming to Jesus, coming before God, and drawing near to the altar. (86x) | (προσηρχόμην), –, προσῆλθον, προσελήλυθα, –, – → ἔρχομαι; ἐγγίζω

προσκυνέω v.  I worship, bow down before. The standard NT verb for worship, used of prostrating before God, Jesus, and angels. Takes a dative of the one worshiped. (60x) | (προσεκύνουν), προσκυνήσω, προσεκύνησα, –, –, – → λατρεύω; δοξάζω; θεός

προφήτης -ου, ὁ (n.)  prophet. Both OT prophets and NT prophets. "The Law and the Prophets" (ὁ νόμος καὶ οἱ προφῆται) is shorthand for the Hebrew scriptures. (144x) → νόμος; γραφή; ἀπόστολος

πρῶτος -η, -ον (adj.)  first, earlier. Used for sequence, priority, and preeminence. "The first and the last" (ὁ πρῶτος καὶ ὁ ἔσχατος, Rev 1:17) is a divine title. (155x) → ἔσχατος; εἷς

πῦρ πυρός, τό (n.)  fire. Used literally and symbolically — the fire of judgment, of purification, of the Spirit ("tongues of fire," Acts 2:3). (73x) → κάω; γέεννα

πῶς adv.  how? In what way? Also used in indirect questions. (118x) → τίς; τί; ποῦ

Ρ  ρ  (rho)

ῥῆμα -ατος, τό (n.)  word, saying, matter, thing. Sometimes used interchangeably with λόγος, though ῥῆμα can emphasize a specific utterance ("I have spoken these things," τὰ ῥήματα ταῦτα). (68x) → λόγος; λέγω; λαλέω

Σ  σ/ς  (sigma)

σάββατον -ου, τό (n.)  Sabbath; week. Both the seventh-day Sabbath and the word for "week" (μία τῶν σαββάτων, "the first day of the week"). The Sabbath controversy runs through the Synoptic Gospels. (68x) → ἡμέρα; νόμος

σάρξ σαρκός, ἡ (n.)  flesh, body. In Paul, often the whole person oriented away from God — the "flesh" as the seat of sinful tendency (Gal 5:17-21), not merely the physical body. Context is crucial: sometimes it simply means "physical body" (Jn 1:14, "the Word became flesh"). (147x) → πνεῦμα; σῶμα; ψυχή; ἁμαρτία

σημεῖον -ου, τό (n.)  sign, miracle, portent. In John, the miracles of Jesus are specifically "signs" (σημεῖα) pointing to his identity. The word carries a richer interpretive load than δύναμις. (77x) → δύναμις; τέρας; ἔργον

Σίμων -ωνος, ὁ (n.)  Simon. The most common Jewish male name in 1st-century Palestine (attested in Josephus and bone box inscriptions). Peter's original name. (75x) → Πέτρος; ἀπόστολος

σοφία -ας, ἡ (n.)  wisdom. Used for human wisdom (which Paul contrasts with divine wisdom in 1 Cor 1–2) and divine wisdom. Christ is "the wisdom of God" (σοφίαν θεοῦ, 1 Cor 1:24). (51x) → γνῶσις; Χριστός; νοῦς

στόμα -ατος, τό (n.)  mouth. Used literally and for speech: "out of the abundance of the heart the mouth speaks" (ἐκ γὰρ τοῦ περισσεύματος τῆς καρδίας τὸ στόμα λαλεῖ, Mt 12:34). (78x) → λέγω; λαλέω; καρδία

σύ pron. (2nd pers. sg.)  you. The second-person singular personal pronoun. Used with emphasis when the pronoun is expressed separately from the verb. (1067x) → ὑμεῖς; ἐγώ

συναγωγή -ῆς, ἡ (n.)  synagogue, meeting (assembly). Both the institution and the building. The center of Jewish community life outside the temple. Jesus regularly taught "in their synagogues" (ἐν ταῖς συναγωγαῖς αὐτῶν). (56x) → ἐκκλησία; ἱερόν; νόμος

σύν prep. (+ dat.)  with, together with. Denotes accompaniment; slightly more intimate than μετά in some usages. Paul's "with Christ" (σὺν Χριστῷ) in Philippians 1:23 is the heart of his resurrection hope. (128x) → μετά; ἐν

σῴζω v.  I save, deliver, rescue. The verb behind "salvation." Used for physical rescue (from drowning, illness), social restoration (healing the sick/outcast), and spiritual salvation. "Your faith has saved you" (ἡ πίστις σου σέσωκέν σε) uses the perfect tense — a state of having been saved. (106x) | (ἔσῳζον), σώσω, ἔσωσα, σέσωκα, σέσῳσμαι, ἐσώθην → σωτηρία; σωτήρ; πίστις; ἀπόλλυμι

σῶμα -ατος, τό (n.)  body. The whole person as embodied. Paul insists on the body's goodness and future resurrection (1 Cor 15) against any dualism that would dismiss the physical. "The body is for the Lord" (1 Cor 6:13). (142x) → σάρξ; ψυχή; ἀνάστασις

Τ  τ  (tau)

τέκνον -ου, τό (n.)  child, descendant. Used literally and as a warm address (especially in John's letters: τεκνία, "little children"). (99x) → υἱός; πατήρ; γεννάω

τηρέω v.  I keep, guard, observe. Used for keeping commandments, guarding people, and preserving the faith. "If you love me, keep my commandments" (Jn 14:15). (70x) | (ἐτήρουν), τηρήσω, ἐτήρησα, τετήρηκα, τετήρημαι, ἐτηρήθην → φυλάσσω; ἐντολή; ἀγαπάω

τίθημι v.  I put, place, lay, appoint. A versatile μι-verb. "The good shepherd lays down his life for the sheep" (τὴν ψυχὴν αὐτοῦ τίθησιν, Jn 10:11) uses this verb memorably. (100x) | (ἐτίθουν), θήσω, ἔθηκα, τέθεικα, τέθειμαι, ἐτέθην → δίδωμι; ἵστημι

τίς τί (interrog. pron./adj.)  who? what? which? why? The interrogative pronoun. Always accented on the first syllable (contrast τις/τι, the enclitic indefinite pronoun). (555x) → τις; ποῖος; πόσος

τις τι (indef. pron./adj.)  someone, something, a certain one/thing, anyone, anything. The enclitic indefinite pronoun — it never carries the accent it would normally receive. Distinguished from τίς (interrogative) by accent. (525x) → τίς; εἷς; ἄλλος

τότε adv.  then, at that time; thereafter. Used for temporal sequence in narrative, especially Matthew. (160x) → νῦν; ἤδη; ὅτε

Υ  υ  (upsilon)

υἱός -οῦ, ὁ (n.)  son, descendant. One of the most frequent nouns in the NT — used for biological sons, descendant relationships, and — centrally — Jesus as the "Son of God" and "Son of Man." (377x) → πατήρ; τέκνον; Ἰησοῦς; θεός

ὑμεῖς pron. (2nd pers. pl.)  you (plural). The second-person plural personal pronoun. The distinction between sg. σύ and pl. ὑμεῖς is important and is lost in modern English "you." (1840x) → σύ; ἡμεῖς

ὑπάγω v.  I depart, go away, go. Common in John's Gospel, often in Jesus' statements about his departure. (79x) | (ὑπῆγον), –, –, –, –, – → ἔρχομαι; πορεύομαι; ἀπέρχομαι

ὑπάρχω v.  I am, exist. Often used as an elevated synonym for εἰμί. The participle τὰ ὑπάρχοντα means "one's possessions, belongings." (60x) | (ὑπῆρχον), –, –, –, –, – → εἰμί; γίνομαι

ὑπέρ prep.  gen: in behalf of, for, for the sake of; acc: above, over. The "for us" (ὑπὲρ ἡμῶν) language of NT atonement theology relies heavily on this preposition with the genitive. (150x) → ἀντί; περί; διά

ὑπό (ὑπ᾿, ὑφ᾿) prep.  gen: by (agent in passive constructions); acc: under. The standard marker of the personal agent in passive sentences: "He was baptized by John" (ἐβαπτίσθη ὑπὸ Ἰωάννου). (220x) → ἐκ; διά; ἀγέλη

Φ  φ  (phi)

Φαρισαῖος -ου, ὁ (n.)  Pharisee. The dominant lay religious movement in 1st-century Judaism, committed to Torah observance and oral tradition. Frequently in conflict with Jesus in the Gospels, though the NT picture is complex. (98x) → γραμματεύς; νόμος; ἀρχιερεύς

φέρω v.  I carry, bear, bring, produce. Highly irregular — present and imperfect from φερ-, future and aorist from οἰ-/ἐν-. (66x) | (ἔφερον), οἴσω, ἤνεγκα, ἐνήνοχα, –, ἠνέχθην → ἄγω; φορέω; βαστάζω

φημί v.  I say, affirm. A common speech verb, especially in direct speech introductions. The imperfect ἔφη ("he was saying / he said") appears frequently. (66x) | (ἔφην), –, ἔφη, –, –, – → λέγω; λαλέω

φοβέομαι v.  I fear, am afraid, am in awe. Used for terror, reverential awe, and the fear of God. "The fear of the Lord is the beginning of wisdom" lies behind many NT uses. (95x) | (ἐφοβούμην), –, –, –, –, ἐφοβήθην → φόβος; σέβομαι; προσκυνέω

φωνή -ῆς, ἡ (n.)  sound, noise, voice. Used for all kinds of sounds and specifically for God's voice, the voice of the angels, and the spoken declarations of Jesus. (139x) → φωνέω; λέγω; λαλέω

φῶς φωτός, τό (n.)  light. Used literally and theologically. "God is light" (ὁ θεὸς φῶς ἐστιν, 1 Jn 1:5). "I am the light of the world" (Jn 8:12). Light and darkness (σκότος) form a fundamental Johannine contrast. (73x) → σκότος; ἀλήθεια; θεός

Χ  χ  (chi)

χαίρω v.  I rejoice, am glad. Used for ordinary joy and the deep, theologically grounded joy of the gospel. "Rejoice in the Lord always" (Φιλ 4:4). Also used as a standard greeting (χαίρειν). (74x) | (ἔχαιρον), –, –, –, –, ἐχάρην → χαρά; εὐφραίνω; ἀγαλλιάω

χαρά -ᾶς, ἡ (n.)  joy, delight. The noun from χαίρω. "The joy of the Lord is your strength" (Neh 8:10 behind many NT uses). Fruit of the Spirit (Gal 5:22). (59x) → χαίρω; εἰρήνη; πνεῦμα

χάρις χάριτος, ἡ (n.)  grace, favor, kindness, gift. The NT's most theologically decisive noun for the character of God's action toward sinners. "By grace you have been saved" (τῇ χάριτί ἐστε σεσῳσμένοι, Eph 2:5). In letter openings, paired with εἰρήνη as the standard greeting. (155x) → δόξα; ἀγάπη; δωρεά; σῴζω

χείρ χειρός, ἡ (n.)  hand, arm, finger. Used literally and for divine power ("the hand of God"). The right hand (δεξιά χείρ) is the place of highest honor. (177x) → δεξιός; ὁράω

Χριστός -οῦ, ὁ (n.)  Christ, Messiah, Anointed One. Originally a title ("the Anointed One," translating Hebrew מָשִׁיחַ), quickly becoming a proper name in early Christianity. The most significant Christological title in the NT. Paul uses "Christ Jesus" and "Jesus Christ" virtually interchangeably. (529x) → Ἰησοῦς; κύριος; υἱός; θεός

χρόνος -ου, ὁ (n.)  time (chronological, sequential). Contrast with καιρός — χρόνος is measured, ticking time; καιρός is opportune, decisive time. "How much time?" (πόσον χρόνον) is χρόνος. (54x) → καιρός; αἰών; ἡμέρα

χωρίς adv./prep. (+ gen.)  apart from, without. Used for separation and exception. "Without faith it is impossible to please God" (χωρὶς δὲ πίστεως ἀδύνατον εὐαρεστῆσαι, Heb 11:6). (41x) → σύν; μετά; ἄνευ

Ψ  ψ  (psi)

ψυχή -ῆς, ἡ (n.)  life, soul, self. Not an immortal soul imprisoned in a body (the Platonic idea), but the whole living person. "Whoever seeks to preserve his life will lose it" (Lk 17:33) — ψυχή here is the whole person. (103x) → πνεῦμα; σῶμα; ζωή; καρδία

Ω  ω  (omega)

ὥρα -ας, ἡ (n.)  hour, occasion, moment. Both the literal sixty-minute hour and a theologically significant "hour" — especially John's "my hour has not yet come / the hour has come" (ἐλήλυθεν ἡ ὥρα). (106x) → καιρός; ἡμέρα; νῦν

ὡς conj./adv.  as, like; that; approximately; when, after. The most versatile comparison particle. Used for manner ("as God"), content ("that"), approximation ("about three hours"), and time ("when"). (504x) → ὥσπερ; καθώς; οὕτως

ὥστε conj.  therefore, so that (result). Introduces result clauses, typically with the infinitive. "So that" expresses what actually results from the preceding action. (83x) → ἵνα; ὅτι; οὖν; διό

Part Two: English to Greek

English glosses are listed alphabetically. Where multiple Greek words cover the same English concept, the most common or most theologically significant is listed first, with alternates following. Frequency in the NT is given in parentheses. Grammatical notes are abbreviated: n.=noun, v.=verb, adj.=adjective, adv.=adverb, prep.=preposition, conj.=conjunction, pron.=pronoun.

A

able, I am  δύναμαι (210x) — note: also ἐξουσία (n.) for the "right" or "authority" to do something, not mere ability

about to, I am  μέλλω (109x)

abide / remain  μένω (118x) — John's favorite; also ὑπομένω for persevering endurance

age / eternity  αἰών, -ῶνος, ὁ (122x) — εἰς τοὺς αἰῶνας = "forever"

all / every / each  πᾶς, πᾶσα, πᾶν (1243x) — sg. "every/each," pl. "all"; also ὅλος, -η, -ον for "whole, entire"

also / even  καί (9162x) as ascensive/adjunctive; also κἀγώ = "and I/even I"

angel / messenger  ἄγγελος, -ου, ὁ (175x)

announce / proclaim  ἀπαγγέλλω (45x); also κηρύσσω (61x) for heralding; εὐαγγελίζω (54x) for gospel proclamation

answer  ἀποκρίνομαι (231x) — note it takes a dative; also φημί for short replies

apostle  ἀπόστολος, -ου, ὁ (81x)

ask / request  αἰτέω (70x); ἐρωτάω (63x); ἐπερωτάω (56x); δέομαι (22x) for earnest entreaty

authority / power  ἐξουσία, -ας, ἡ (102x) for delegated authority; δύναμις, -εως, ἡ (119x) for inherent power/miracle

B

baptize  βαπτίζω (77x)

believe / have faith  πιστεύω (241x) — see also πίστις for the noun

behold / see!  ἰδού (200x); ἴδε (34x) — direct, imperative form

beloved  ἀγαπητός, -ή, -όν (61x)

blood  αἷμα, -ατος, τό (97x)

body  σῶμα, -ατος, τό (142x); note σάρξ (147x) for "flesh" as the physical or sinful nature

bread / food  ἄρτος, -ου, ὁ (97x)

brother  ἀδελφός, -οῦ, ὁ (343x)

but  ἀλλά (638x) — strong contrast; δέ (2791x) — mild contrast or continuation

C

call / name / invite  καλέω (148x)

child  τέκνον, -ου, τό (99x); παιδίον, -ου, τό (53x) for infant/young child

Christ / Messiah  Χριστός, -οῦ, ὁ (529x)

church / assembly  ἐκκλησία, -ας, ἡ (114x)

city  πόλις, -εως, ἡ (162x)

come / go  ἔρχομαι (632x) — general; πορεύομαι (153x) — travel/proceed; εἰσέρχομαι (194x) — enter; ἐξέρχομαι (218x) — go out

commandment  ἐντολή, -ῆς, ἡ (67x)

covenant / testament  διαθήκη, -ης, ἡ (33x)

crowd / multitude  ὄχλος, -ου, ὁ (175x); λαός, -οῦ, ὁ (142x) for "the people" as a covenant community

D

day  ἡμέρα, -ας, ἡ (389x)

death  θάνατος, -ου, ὁ (120x)

demon  δαιμόνιον, -ου, τό (63x); also δαίμων (5x)

disciple  μαθητής, -οῦ, ὁ (261x)

do / make  ποιέω (568x); πράσσω (38x) for habitual action or practice

E

earth / land  γῆ, γῆς, ἡ (250x)

eat  ἐσθίω (158x) — irregular, with aorist ἔφαγον from different root

eternal / age-long  αἰώνιος, -ον (71x)

evil / bad  κακός, -ή, -όν (50x); πονηρός, -ά, -όν (78x) — often the more active, dangerous evil

F

faith / belief / trust  πίστις, -εως, ἡ (243x)

father  πατήρ, πατρός, ὁ (413x)

fear  φοβέομαι (95x); φόβος, -ου, ὁ for the noun (47x)

find  εὑρίσκω (176x)

first  πρῶτος, -η, -ον (155x)

flesh  σάρξ, σαρκός, ἡ (147x) — both physical body and the sinful nature in Paul

forgive / release / permit  ἀφίημι (143x) — also means "forgive"; ἄφεσις, -εως, ἡ for the noun (17x)

for / because  γάρ (1041x) — postpositive, never first in clause

G

Gentiles / nations  ἔθνος, -ους, τό (162x) — plural τὰ ἔθνη

give  δίδωμι (415x) — μι-verb, highly irregular

glorify / honor  δοξάζω (61x); τιμάω for honoring people (21x)

glory  δόξα, -ης, ἡ (166x)

God  θεός, -οῦ, ὁ (1317x)

good  ἀγαθός, -ή, -όν (102x); καλός, -ή, -όν (100x) — beauty/excellence dimension

gospel / good news  εὐαγγέλιον, -ου, τό (76x); εὐαγγελίζω (54x) for the verb

grace  χάρις, χάριτος, ἡ (155x)

H

hand  χείρ, χειρός, ἡ (177x)

have  ἔχω (708x)

hear / obey  ἀκούω (428x)

heart  καρδία, -ας, ἡ (156x)

heaven  οὐρανός, -οῦ, ὁ (273x)

holy  ἅγιος, -ία, -ιον (233x)

hope  ἐλπίς, -ίδος, ἡ (53x)

house / home  οἶκος, -ου, ὁ (114x); οἰκία, -ας, ἡ (93x)

I / J / K

if  εἰ (502x) with indicative; ἐάν (349x) with subjunctive

in / among  ἐν (2752x) + dative

into / for  εἰς (1767x) + accusative

Jesus  Ἰησοῦς, -οῦ, ὁ (917x)

Jewish / Jew  Ἰουδαῖος, -αία, -αῖον (195x)

judge / decide  κρίνω (114x)

justify / declare righteous  δικαιόω (39x)

keep / guard  τηρέω (70x); φυλάσσω (31x)

kill  ἀποκτείνω (74x); ἀποθνῄσκω (111x) for "die"

king  βασιλεύς, -έως, ὁ (115x)

kingdom  βασιλεία, -ας, ἡ (162x)

know  γινώσκω (222x) — experiential knowing; οἶδα (318x) — intuitive/settled knowledge

L

last  ἔσχατος, -η, -ον (52x)

law  νόμος, -ου, ὁ (194x)

life  ζωή, -ῆς, ἡ (135x) — esp. eternal/divine life; βίος, -ου, ὁ (10x) for biological life; ψυχή (103x) for the living self

light  φῶς, φωτός, τό (73x)

live  ζάω (140x)

Lord  κύριος, -ου, ὁ (716x)

love (v.)  ἀγαπάω (143x); φιλέω (25x) for affection/friendship

love (n.)  ἀγάπη, -ης, ἡ (116x)

M

man / person  ἄνθρωπος, -ου, ὁ (550x) — generic human; ἀνήρ, ἀνδρός, ὁ (216x) — male/husband

miracle  δύναμις, -εως, ἡ (119x) — plural δυνάμεις; σημεῖον, -ου, τό (77x) — sign/miracle in John

mother  μήτηρ, μητρός, ἡ (83x)

much / many  πολύς, πολλή, πολύ (416x)

N

name  ὄνομα, -ατος, τό (230x)

not (with indicative)  οὐ / οὐκ / οὐχ (1624x)

not (with non-indicative)  μή (1042x)

now  νῦν (147x); ἤδη (61x) — "already, now"

O / P

one  εἷς, μία, ἕν (345x)

or  ἤ (343x)

other / another  ἄλλος, -η, -ο (155x) — another of same kind; ἕτερος, -α, -ον (99x) — another (sometimes different)

parable  παραβολή, -ῆς, ἡ (50x)

peace  εἰρήνη, -ης, ἡ (92x)

people / nation  λαός, -οῦ, ὁ (142x) — covenant people; ἔθνος (162x) — nations/Gentiles

power  δύναμις, -εως, ἡ (119x); ἐξουσία, -ας, ἡ (102x)

pray  προσεύχομαι (85x)

proclaim / preach  κηρύσσω (61x); εὐαγγελίζω (54x)

prophet  προφήτης, -ου, ὁ (144x)

R / S

raise up / rise  ἐγείρω (144x); ἀνίστημι (108x)

receive / take  λαμβάνω (258x); δέχομαι (56x) — accepting/welcoming

remain / abide  μένω (118x)

righteousness  δικαιοσύνη, -ης, ἡ (92x)

righteous / just  δίκαιος, -αία, -αιον (79x)

sabbath / week  σάββατον, -ου, τό (68x)

saints / holy ones  ἅγιοι, -ων, οἱ (pl. of ἅγιος, -ία, -ιον, 233x)

save / rescue  σῴζω (106x)

say / speak  λέγω (2353x); λαλέω (296x); φημί (66x) for short affirmations

Scripture / writing  γραφή, -ῆς, ἡ (50x)

see  ὁράω (454x); βλέπω (132x) — active looking; θεωρέω (58x) — contemplative seeing

seek  ζητέω (117x)

send  ἀποστέλλω (132x) — commissioned sending; πέμπω (79x) — general sending

servant / slave  δοῦλος, -ου, ὁ (124x) — slave; διάκονος, -ου, ὁ/ἡ (29x) — servant/deacon

sign  σημεῖον, -ου, τό (77x)

sin (n.)  ἁμαρτία, -ας, ἡ (173x)

sin (v.)  ἁμαρτάνω (43x)

son  υἱός, -οῦ, ὁ (377x)

soul / life / self  ψυχή, -ῆς, ἡ (103x)

speak / say  λαλέω (296x); λέγω (2353x)

spirit  πνεῦμα, -ατος, τό (379x)

T / U / W

teach  διδάσκω (97x)

teacher  διδάσκαλος, -ου, ὁ (59x)

temple (complex)  ἱερόν, -οῦ, τό (71x) — the whole complex; ναός, -οῦ, ὁ (45x) — the inner sanctuary

that / so that (purpose)  ἵνα + subjunctive (663x)

that (conjunction, content)  ὅτι (1296x)

the  ὁ, ἡ, τό (19865x)

therefore / accordingly  οὖν (498x) — postpositive; διό (53x) — stronger; ὥστε (83x) + infinitive for result

this / these  οὗτος, αὕτη, τοῦτο (1387x)

through / by means of  διά (667x) + genitive

time (chronological)  χρόνος, -ου, ὁ (54x)

time (appointed / season)  καιρός, -οῦ, ὁ (85x)

truth  ἀλήθεια, -ας, ἡ (109x)

until  ἕως (146x); ἄχρι (49x)

water  ὕδωρ, ὕδατος, τό (76x)

way / road / conduct  ὁδός, -οῦ, ἡ (101x)

who? / what?  τίς, τί (555x) — interrogative (always accented)

who (relative)  ὅς, ἥ, ὅ (1365x)

will (noun)  θέλημα, -ατος, τό (62x)

with  μετά (469x) + genitive; σύν (128x) + dative; ἐν (2752x) + dative for various "in/with" relations

woman / wife  γυνή, γυναικός, ἡ (215x)

word / message  λόγος, -ου, ὁ (330x); ῥῆμα, -ατος, τό (68x)

world  κόσμος, -ου, ὁ (186x)

worship  προσκυνέω (60x)

write  γράφω (191x)

Y / Z

you (singular)  σύ (1067x)

you (plural)  ὑμεῖς (1840x)

Appendix: High-Frequency Vocabulary by Category

The words below are organized by grammatical category and frequency. Every student should have the 50+ frequency words memorized before attempting sustained reading of any NT text. The top 30 words (50+ occurrences) account for roughly 60% of the running text you will encounter.

Top 30 Most Frequent NT Words

These 30 words account for the largest share of NT text. Know them cold.

ὁ, ἡ, τό  the (article)  (19,865)

καί  and, even, also  (9,162)

αὐτός  he, she, it; same  (5,597)

δέ  but, and (mild)  (2,791)

ἐν  in, among (+ dat.)  (2,752)

εἰμί  I am, exist  (2,460)

λέγω  I say, speak  (2,353)

ὑμεῖς  you (pl.)  (1,840)

εἰς  into, to (+ acc.)  (1,767)

ἐγώ  I  (1,718)

οὐ / μή  not  (~2,600)

οὗτος  this; these  (1,387)

ὅς  who, which (rel.)  (1,365)

θεός  God, god  (1,317)

ὅτι  that; because  (1,296)

πᾶς  all, every, each  (1,243)

σύ  you (sg.)  (1,067)

γάρ  for, because  (1,041)

Ἰησοῦς  Jesus, Joshua  (917)

ἐκ  from, out of (+ gen.)  (914)

ἐπί  on, upon (+ gen/dat/acc)  (890)

ἡμεῖς  we  (863)

κύριος  Lord, master  (716)

ἔχω  I have, hold  (708)

πρός  to, toward (+ acc.)  (700)

γίνομαι  I become, happen  (669)

διά  through; because of  (667)

ἵνα  in order that (+ subj.)  (663)

ἀπό  (away) from (+ gen.)  (646)

ἀλλά  but, yet, rather  (638)

Frequently Confused Word Pairs

These pairs look or sound similar and are commonly muddled.

αὐτός vs. ἑαυτοῦ

αὐτός = "he/she/it" or "same" (predicate position = "self"). ἑαυτοῦ = reflexive pronoun "himself/herself." They overlap in some uses but are not interchangeable.

εἰ vs. ἐάν

εἰ + indicative = definite condition (first/second class). ἐάν = εἰ + ἄν, takes subjunctive, used for third-class (probable/possible) conditions.

ἵνα vs. ὅτι

ἵνα + subjunctive = purpose or (in later Koine) content. ὅτι + indicative = content clause ("that") or causal clause ("because").

λέγω vs. λαλέω

Both mean "say/speak." λέγω is more common (2353x) and focuses on the content of speech. λαλέω (296x) focuses on the act of speaking. In John, λαλέω is especially common.

ὁράω vs. βλέπω

ὁράω (454x) — general seeing, often with experience or perception. βλέπω (132x) — directed, active looking. θεωρέω (58x) — sustained, contemplative beholding.

σάρξ vs. σῶμα

σῶμα (142x) = the body as a whole person, neutral or positive. σάρξ (147x) = flesh — can be neutral (physical body, as in Jn 1:14) or denote the sinful nature opposed to the Spirit (Gal 5:17).

αἰών vs. καιρός vs. χρόνος

χρόνος = chronological time, duration. καιρός = appointed season, decisive moment. αἰών = age, epoch — often with eschatological weight ("this age" vs. "the age to come").

ἁμαρτία vs. ἀδικία

ἁμαρτία (173x) = sin as missing the mark; used for the power of sin and individual acts. ἀδικία (25x) = injustice, unrighteousness — emphasizes the relational/legal dimension of wrongdoing.

πίστις vs. ἀγάπη

Often paired in lists (1 Cor 13:13; Gal 5:22). πίστις is trust/faith directed Godward or Christward. ἀγάπη is love — for God and neighbor. Neither word carries the precise theological content popularly attributed to them without contextual grounding.

κύριος vs. θεός

In the NT epistles, κύριος (716x) typically refers to Jesus (reflecting the LXX usage where it translates YHWH, now applied to Christ), while θεός (1317x) typically refers to God the Father. Context and the OT quotation background are crucial.

Essential Prepositions with their Cases

Prepositions in Greek take specific cases; the case changes the meaning. This chart is a condensed reference.

ἀπό (+ gen.)  (away) from — separation from external vicinity (646x)

διά (+ gen.)  through, by means of (667x)

διά (+ acc.)  on account of, because of (667x)

εἰς (+ acc.)  into, to, for (1767x)

ἐκ / ἐξ (+ gen.)  from, out of — from within (914x)

ἐν (+ dat.)  in, on, among, by (2752x)

ἐπί (+ gen.)  on, over, when (890x)

ἐπί (+ dat.)  at, on the basis of (890x)

ἐπί (+ acc.)  to, on, against (890x)

κατά (+ gen.)  down from, against (473x)

κατά (+ acc.)  according to, throughout, during (473x)

μετά (+ gen.)  with, together with (469x)

μετά (+ acc.)  after (temporal) (469x)

παρά (+ gen.)  from (a person) (194x)

παρά (+ dat.)  beside, with, in the presence of (194x)

παρά (+ acc.)  alongside of, contrary to (194x)

περί (+ gen.)  concerning, about (333x)

περί (+ acc.)  around (333x)

πρός (+ acc.)  to, toward; (static) with (700x)

σύν (+ dat.)  with, together with (128x)

ὑπέρ (+ gen.)  in behalf of, for (150x)

ὑπέρ (+ acc.)  above, over (150x)

ὑπό (+ gen.)  by (personal agent with passives) (220x)

ὑπό (+ acc.)  under (220x)