Definitions:

• Strong's:
  agathoerGEo-, ag-ath-er-gheh'-o; from agaTHOS (18), good, and ERgon (2041), toil, an act.
  To work good. KJV "do good".
• Zodhiates:
  agathoerGEo-; contracted agathoerGO-, future agathoerGE-so-, from agathoergOS (not found), doing good, which is from agathOS (18), benevolent, and ERgon (2014), work.
  To do good to others, to work good, i.e., to act for someone's advantage or benefit.
  • Paul admonishes the rich to "do good" (agathoergEIN, present infinitive of agathoergEo-) with their riches. Believers are not to become conceited and trust in their riches but are to trust God and be benevolent, otherwise riches can be a curse instead of a blessing. Rather than striving for material wealth, believers are to be "rich in good [kalOS (2570), things good in themselves, instead of agathOS (18), benevolent] works." (1 Tim. 6:18)
  • agathourgO-N (UBS) instead of agathopoiO-N (Textus Receptus). agathopoiEo- would speak of God's intended benevolence and not only a demonstration of His character, agathoergEo-. (Acts 14:17)
  • agathoergEo- is similar in meaning to agathopoiEo- (15), to do good. agathopoiEo- denotes not simply the doing of good works, as expressed by agathoergEo-, but also the benefit of those works to others. (Luke 6:9, 33, 35)

Definitions:

• Strong's:
  agathOS, ag-ath-os'; a primitive word.
  "Good" (in any sense, often as noun). KJV "benefit, good (-s, things), well."
• Zodhiates:
  agathOS; feminine agathE-, neuter agathON, adjective.
  Good and benevolent, profitable, useful.
  1. Good, excellent, distinguished, best.
     • Of persons. (Matt. 19:16; Mark 10:17, 18; Luke 18:18, 19; LXX: 1 Sam. 9:2)
     • Of things. (Luke 10:42; John 1:46; 2 Thess. 2:16; LXX: Ezra 8:27)
  2. Good, i.e., of good character, disposition, quality.
     1. Of persons.
        • Upright, virtuous. (Matt. 5:45; 12:35; 25:21, 23; Luke 6:45; 19:17; 23:50; John 7:12; Acts 11:24; LXX: 2 Chr. 21:13)
        • agathOS as opposed to parAnomos, unlawful. (Prov. 13:2)
        • A benevolent judge. (Is. 63:7)
        • Of their external conditions, appearance, dress. (Matt. 22:10)
     2. Of things.
        1. In a physical sense, e.g.
           • A tree. (Matt. 7:17, 18)
           • Ground. (Luke 8:8; LXX: Ex. 3:8)
        2. In a moral sense, e.g.
           • Heart. (Luke 8:15)
           • Commandment. (Rom 7:12)
           • Word. (2 Thess. 2:17)
           • Will of God. (Rom. 12:2)
           • The Spirit. (LXX: Neh. 9:20; Ps. 143:10)
           • Good conscience, i.e., conscious of integrity. (Acts 23:1; 1 Tim. 1:5, 19; 1 Pet. 3:16, 21)
           • Good works, deeds, virtue, rectitude. (Rom. 2:7; 13:3; Eph. 2:10; Col. 1:10; 2 Tim. 2:21; 3:17; Titus 1:16; 3:1; Heb. 13:21; LXX: 1 Sam. 19:4)
     3. Of abstract things.
        • agathON (singular) and agathA (plural), meaning virtue, rectitude, love of virtue. (Matt. 12:34, 35; 19:16; Luke 6:45; John 5:29; Rom. 2:10; 3:8; 7:18, 19; 9:11; 12:9; 13:3; 16:19; 2 Cor. 5:10; 1 Pet. 3:11, 13; 3 John 1:11)
        • to agathON, that which is in itself good. (Rom. 7:13)
        • The good cause, the gospel of Christ. (Rom. 14:16)
        • LXX. (Ps. 34:14; 53:1, 3)
  3. Good, in respect to operation or influence on others, i.e., useful, beneficial, profitable.
     1. Of persons: benevolent, beneficent. (Matt. 20:15; Rom. 5:7; 1 Thess. 3:6; Titus 2:5; 1 Pet. 2:18; LXX: 2 Chr. 30:19; Ps. 73:1)
     2. Of things.
     3. Of abstract things.
  4. Good in respect to the feelings, excited, i.e., pleasant, joyful, i.e., happy.

Definitions:

• Strong's:
  akERaios, ak-er'-ah-yos; from a (1), in the sense of privation, and a presumed derivative of kerANnymi (2767), to mingle, pour out.
  Unmixed, i.e. (figuratively) innocent. KJV "harmless, simple".
• Zodhiates:
  akERaios; genitive akerAIou, masculine-feminine, neuter akERaion, adjective from the privative a (1), without, and kerANnymi (2767), to mix.
  Without any mixture of deceit, without any defiling material. (Matt. 10:16; Rom. 16:19; Phil. 2:15)

Definitions:

• Strong's:
  antilamBANomai, an-tee-lam-ban'-om-ahee; from anTI (473) over against, opposite to, and the middle voice deponent of lamBANo- (2983), to take, receive.
  To take hold of in turn, that is, succor; also to participate. KJV "help, partaker support".
• Zodhiates:
  antilamBANo-; future antiLE-psomai, from anti (473), mutually or against, and lamBANo- (2983), to take, to hold.
  • Used in the middle passive form antilamBANomai, to take hold of another mutually as by the hand, hence figuratively to support from falling as by the hand, to support, help, assist. (Luke 1:54; Acts 20:35)
  • To take hold, as it were, on the opposite side, which refers to taking hold of the glorious benefit of Christ's redemption on the other side, properly denoting to support a burden with another person on the other side. In this view, the expression beautifully represents the masters as laying hold of the benefit of the gospel on one side while their slaves also, who are now the Lord's free men, have hold of it in similar manner on the other side. In Classical Greek writings, however, antilamBANomai often means to partake of, receive, enjoy, and would explain the verse as "but rather let them do service, because they who receive the benefit of their service are believers, and beloved." (1 Tim. 6:2, cf. Eph. 6:8; Phile. 1:16)

Definitions:

• Strong's:
  boe-THEo-, bo-ay-THEH-o; from boe-THOS (998), a helper.
  To aid or relieve. KJV "help, succor".
• Zodhiates:
  boe-THEo-; contracted boe-THO-, future boe-THE-so-; from boE- (995), a cry, exclamation, and THEo- (not found in NT), to run.
  To run on hearing a cry, to give assistance.
  • Generally meaning to succor, help, aid. Used with the dative. (Matt. 15:25; Mark 9:22, 24; Acts 16:9; 2 Cor. 6:2; Heb. 2:18; Rev. 12:16; LXX: Gen. 49:25; Josh. 10:6; 2 Sam. 8:5)

Definitions:

• Strong's:
  epiEIkeia, ep-ee-i'-ki-ah; from epieiKE-S (1933), appropriate, mild.
  Suitableness, that is (by implication) equity, mildness. KJV "clemency, gentleness".
• Zodhiates:
  epiEIkeia; genitive epieiKEIas, feminine noun from epieiKE-S (1933), fitting, appropriate.
  Clemency or gentleness. Consideration springing from a recognition of the danger that ever lurks upon the assertion of legal rights lest they be pushed to immoral limits. The virtue that rectifies and redresses the severity of a sentence. (Acts 24:4; 2 Cor. 10:1)

Definitions:

• Strong's:
  epieiKE-S, ep-ee-i-kace'; from ePI (1909), superimposition, and EIko- (1503), to resemble.
  Appropriate, i.e. (by implication) mild. KJV "gentle, moderation, patient".
• Zodhiates:
  epieiKE-S; genitive epieiKOUS, masculine-feminine, neuter epieiKES, adjective from ePI (1909), upon, on, an intensifier, and eiKOS (not found in NT), fair, equitable.
  • Fitting, appropriate, suitable, proper, to be lenient, yielding, unassertive. (1 Tim. 3:3; Titus 3:2; James 3:17; 1 Pet. 2:18; LXX: Ps. 86:5)
  • Used in the neuter as a noun to epieiKES, your tolerance, clemency. (Phil. 4:5)

Definitions:

• Strong's:
  euergetEo-, yoo-erg-et-eh'-o; from euergETe-s (2110), worker of good, philanthropist.
  To be philanthropic. KJV "do good".
• Zodhiates:
  euergetEo-; contracted euergetO-, future euergetE-so-, from euergETe-s (2110), benefactor.
  To do good, confer benefits. (Acts 10:38; LXX: Ps. 13:6)

Definitions:

• Strong's:
  eupoiIa, yoo-poy-ee'-ah; from a compound of eu (2095), be well off, acting well, and poiEo- (4160) to make, do.
  Well doing, that is, beneficence. KJV "to do good".
• Zodhiates:
  eupoiIa; genitive eupoiIas, feminine noun from eupoiEo- (not found in NT), to do good, which is from eu (2095), well, and poiEo- (4160), to do.
  Well-doing, beneficence. (Heb. 13:16)

Definitions:

• Strong's:
  E-pios, ay'-pee-os; probably from EPos (2031), a word.
  Properly, affable, i.e., mild or kind. KJV "gentle".
• Zodhiates:
  E-pios; genitive e-pIou, masculine-feminine, neuter E-pion, adjective.
  Placid, gentle, mild, easy, compliant. (1 Thess. 2:7; 2 Tim. 2:24)

Definitions:

• Strong's:
  kalOS, kal-os'; of uncertain affinity.
  Properly, beautiful, but chiefly (figurative) good (literally or morally), i.e. valuable or virtuous (for appearance or use, and thus distinguished from agathOS [18], which is properly intrinsic). KJV "x better, fair, good (-ly), honest, meet, well, worthy."
• Zodhiates:
  kalOS; feminine kalE-, neuter kalON, adjective.
  Good. Constitutionally good without necessarily being benevolent; expresses beauty as a harmonious completeness, balance, proportion.
  1. Good as to quality and character.
     1. Generally
        • The earth.
        • A tree.
        • Seed.
        • A measure with a meaning of bountiful, proper measure.
     2. By implication, choice, excellent, e.g.
        • Fruit.
        • Wine.
        • Stones.
        • See ...
        • In the neuter, to kalON, the good.
     3. With a meaning of honorable, distinguished. (1 Tim. 1:18; 3:7; James 2:7 "the good name")
  2. Good as to effect or influence
     • Useful, profitable, equivalent to HAlas (217), salt, which metaphorically means preservation. (Mark 9:50; Luke 14:34)
     • Hence the expression kalON ESti (1510), meaning it is good, profitable, followed by the accusative and infinitive. (Matt. 17:4; Mark 9:5; Luke 9:33)
     • Followed by the dative of person and infinitive as the subject. (Matt. 18:8, 9; Mark 9:43, 45, 47; 1 Cor. 7:1; 9:15)
     • Followed by ei (1487), if, whether. (Matt. 26:24; Mark 14:21)
     • "It were better for him". (Mark 9:42)
     • Followed by eAN (1437), if. (1 Cor. 7:8)
  3. Good in a moral sense, virtuous, spoken of:
     1. Thoughts, feelings, actions, e.g.
        • A good conscience. (Heb. 13:18)
        • Good conduct. (James 3:13; 1 Pet. 2:12)
        • "The good fight". (1 Tim. 6:12; 2 Tim. 4:7)
        • "It is good in the sight of God." (1 Tim. 2:3; 5:4)
        • Of the heart being both kalE (2570), inherently good, and agathE- (18), benevolent, able to externalize its qualities. (Luke 8:15)
        • Also used of work or works (ERgon [2041]) as in ERgon kalON or ERga kalA, good work or good works; and with the article in the plural, ta kalA ERga meaning a good deed, good works.
          1. Generally meaning
             • Well-doing, virtue, as in English, a good or noble deed or deeds. (Matt. 5:16; 1 Tim. 5:25; Titus 2:7, 14; Heb. 10:24; 1 Pet. 2:12)
             • With ERga implies. (Rom. 12:17; 2 Cor. 8:21; Titus 3:8 in ta kalA)
          2. In the sense of
             • Useful work, i.e. benefit. (Matt. 26:10; Mark 14:6; John 10:32, 33; 1 Tim. 5:10; 6:18; Titus 3:8, 14)
             • In the neuter, to kalON, that which is good, right. (Rom. 7:18)
             • With the verb poiEo- (4160), to do, in the phrase to kalON, to do good, meaning to act well, virtuously. (Rom. 7:21; 2 Cor. 13:7; Gal. 6:9; James 4:17)
             • Hence, kalON esti, it is good, meaning it is right, followed by the infinitive. (Matt. 15:26; Mark 7:27; Rom. 14:21; Gal. 4:18; Heb. 13:9)
     2. Persons in reference to the performance of duty, e.g.
        • "The shepherd, the good one". (John 10:11, 14)
        • "The good deacon". (1 Tim. 4:6)
        • "A good soldier". (2 Tim. 2:3)
        • "Good stewards". (1 Pet. 4:10)

Definitions:

• Strong's:
  parISte-mi parisTAno-, par-is'-tay-mee; from paRA (3844), near, from beside, in the vicinity of, and HISte-mi (2476), to stand, cause to stand, place, put, set.
  To stand beside, that is (transitively) to exhibit, proffer, (specifically) recommend, (figuratively) substantiate; or (intransitively) to be at hand (or ready), aid. KJV "assist, bring before, command, commend, give presently, present, prove, provide, shew, stand (before, by here, up, with), yield."
• Zodhiates:
  paristANo- and parISte-mi; future paraSTE-so-, 2nd aorist parESte-n from parA (3844), near, and HISte-mi (2476), to place, stand.
  Transitive, to cause to stand near or before; intransitive, to stand near or before, to be present.
  1. Transitive in the present imperfect, future, and aorist in the active, to cause to stand near, to place nearby. In the NT, to place or set before someone, present, exhibit.
     1. Generally with the accusative and dative expressed or implied.
     2. To place at hand, supply.
     3. In the sense of commend, to applaud, praise.
     4. Metaphorically, to set forth by arguments, to show, prove.
  2. Intransitive in the 2nd aorist, perfect, and pluperfect in the active and in the middle, to stand near or by.
     1. Generally with the meaning of to be present.
        • With the dative expressed or implied. (Mark 15:39, meaning who stood by him; John 18:22; 19:26; Acts 1:10; 9:39; 27:23; LXX: Gen. 18:8; 45:1; 1 Sam. 22:6, 7)
        • As a participle used as a substantive, hoi pareste-KOte-s or hoi paresTO-te-s, those standing by, the bystanders. (Mark 14:47, 69, 70; 15:35; Acts 23:2, 4)
        • With enO-pion (1799), before someone. (Acts 4:10)
        • Figuratively, in a friendly sense, to stand by, to aid, with a dative. (Rom. 16:2; 2 Tim. 4:17)
        • By implication in a hostile sense, in an absolute sense. (Acts 4:26 quoted from Ps. 2:2)
        • Spoken of time, a season, equivalent with to be present, to have come. (Mark 4:29)
     2. To stand before someone, in his presence
        • E.g., in a rhetorical sense, before a judge.
        • Spoken of attendants or ministers who wait in the presence of a superior.
        • In the dative.
        • Followed by the dative.

Definitions:

• Strong's:
  praY:te-s, prah-oo'-tace; from praYS (4239), mild, humble.
  Mildness, that is, (by implication) humility. KJV "meekness".
• Zodhiates:
  praYte-s; genitive praYte-tos, feminine noun from praYS (4239), meek.
  Meekness, but not in a man's outward behavior only, nor in his relations to his fellow man or his mere natural disposition.
  • Rather, it is an inwrought grace of the soul, and the expressions of it are primarily toward God. (James 1:21; 3:13; 1 Pet. 3:15; LXX: Ps. 45:4)
  • It is that attitude of spirit in which we accept God's dealings with us as good and do not dispute or resist. praYte-s, according to Aristotle, is the middle standing between two extremes, getting angry without reason (orgiLOte-s [not found in NT]), and not getting angry at all (aorge-SIa [not found in NT]). Therefore, praYte-s is getting angry at the right time, in the right measure, and for the right reason. praYte-s is not readily expressed in English (since the term "meekness" suggests weakness), but is is a condition of mind and heart which demonstrates gentleness, not in weakness, but in power. It is a balance born in strength of character.

Definitions:

• Strong's:
  symPHERo- (4851), soom-fer'-o; from syn (4862), with, and PHEro- (5342), carry some burden, bear, bring.
  To bear together (contribute), that is, (literally) to collect, or (figuratively) to conduce; especially (neuter participle as noun) advantage. KJV "be better for, bring together, be expedient (for), be good, (be) profit (-able for)".
• Zodhiates:
  symPHERo-; future synOIso-, aorist synE-Negka, from syn (4862), together, and PHERo- (5342), to bring.
  To bring together in one place. (Acts 19:19)
  • Used in an absolute sense or with a dative following, to be profitable, advantageous, to contribute or bring together for the benefit of another.
    • Used either personally (1 Cor. 6:12; 10:23; 2 Cor. 8:10; LXX: Esther 3:8; Prov. 19:10)
    • Or impersonally, symPHERei, meaning that it is advantageous. (Matt. 5:29, 30; 18:6; 19:10; John 11:50; 16:7)
  • The neuter participle, to symPHERon, advantage, profit, benefit. (1 Cor. 7:35; 10:33; 12:7; Heb. 12:10)
  • Plural, ta symPHERonta, things profitable. (Acts 20:20)

Definitions:

Definitions:

• Strong's:
  BLAPto-, blap'-to; a primitive verb.
  Properly to hinder, i.e. (by implication) to injure. KJV "hurt".
• Zodhiates:
  BLAPto-; future BLAPso-.
  To hurt, disable, injure, weaken, impede. (Mark 16:18; Luke 4:35)

Definitions:

• Strong's:
  kakoE-theia, kak-o-ay'-thi-ah; from a compound of kakOS (2556), worthless, depraved, injurious, and E-thos (2239), moral habits.
  Bad character, i.e. (specially) mischievousness. KJV "malignity".
• Zodhiates:
  kakoE-theia; genitive kakoe-THEIas, feminine noun from kakoE-the-s (not found in NT), mischievous, which is from kakOS (2556), bad, evil, and E-thos (2239), disposition, custom.
  Mischievousness, malignity, evil habit. Occurs only in one verse, translated "malignity". It actually means ill-nature, taking everything with an evil connotation and giving a malicious interpretation to the actions of others, a nature which is evil and makes one suspect evil in others. On the other hand, kakIa (2549), wickedness, is not the name of one vice, but of the viciousness out of which all vices spring, as the ancients saw it. In the NT, however, kakIa is not so much viciousness as a special form of vice. It is more the evil habit of the mind. Contrast pone-RIa (4189), malevolence, the acting out or externalization of an evil habit of mind, attributing to others and their actions the worst imaginable motives. (Rom. 1:29)

Definitions:

• Strong's:
  pone-RIa, pon-ay-ree'-ah; from pone-ROS (4190), hurtful, evil, diseased, derelict, vicious.
  Depravity, i.e. (specially) malice; plural (concretely) plots, sins. KJV "iniquity, wickedness".
• Zodhiates:
  pone-RIa; genitive poneRIas, feminine noun from pone-ROS (4190) evil, malicious.
  Evil nature, badness.
  • In a physical sense. (LXX: Jer. 24:2, 3, 8)
  • In the NT, only in a moral sense, evil disposition, wickedness, malice. (Matt. 22:18; Luke 11:39; Rom. 1:29; 1 Cor. 5:8)
  • "The spirits of malice" means the evil spirits. (Eph. 6:12)
  • In the plural, hai pone-RIai, wicked counsels. (Mark 7:22; Acts 3:26, "iniquities", wicked deeds; LXX: Ex. 32:12; Ps. 28:5; plural Jer. 32:32; 33:5)
  • pone-RIa means maliciousness and it is to be distinguished from kakIa (2549) which is simply the evil habit of mind, depravity, not necessarily being expressed and affecting others. Both words are contrasted, however, with kakoE-theia (2550), a vicious ill will, active malevolence toward others.

Definitions:

• Strong's:
  PO-ro-sis, po'-ro-sis; from po-ROo- (4456), to petrify, to indurate.
  Stupidity or callousness. KJV "blindness, hardness".
• Zodhiates:
  PO-ro-sis; genitive po-RO-seo-s, feminine noun from po-ROo- (4456), to harden, petrify, render insensitive.
  Used figuratively meaning hardness, callousness, blindness, insensitivity. (Mark 3:5; Rom. 11:25; Eph. 4:18)

Definitions:

• Strong's:
  PHAUlos, fow'-los; apparently a primitive word.
  "Foul" or "flawy", i.e. (figuratively) wicked. KJV "evil".
• Zodhiates:
  PHAUlos; feminine phauLE-, neuter PHAUlon, adjective.
  Vile, evil, wicked, foul, corrupt, good-for-nothing, depraved, worthless, mediocre, unimportant.
  • In the NT, used of evil deeds. (John 3:20; 5:29; James 3:16)
  • Of statements. (Titus 2:8)
  • See LXX. (Prov. 22:8)