Words. In their world.

The word translated teach in Matthew 28:19 is the imperative form of matheteuo. In this transitive use it means to make a disciple. Verse 20 then names teaching people to observe Jesus’ commands.

Kindness expressed within a relationship; here it reaches from David’s immediate protection to Jonathan’s household in the future.

The displayed form is the dative noun in Philippians 1:5. Koinonia, its dictionary form, means participation, sharing, or fellowship. The phrase specifies participation in the gospel. Other parts of the letter show how support, affection, and shared difficulty give this relationship practical expression.

The form includes the Hebrew article attached to ruach. The word can refer to wind, breath, or spirit. Ezekiel 37 uses these related senses as the vision moves from lifeless bodies to the life God promises his people.

Hypomonēs is the genitive form of hypomone, meaning endurance or steadfastness, in Hebrews 12:1. The running comparison describes continuing faithfully under pressure. The next verse directs attention to Jesus as the author and finisher of faith.

The accusative form of panoplia means full armor or complete equipment. The image describes resources God supplies for standing against spiritual evil.

This form from ra‘ah means my shepherd. The personal suffix gives the opening confession its relational force.

The adverb means fittingly or decently; paired with in order, it directs the manner of gathered worship.

The phrase means how long. Its repeated use gives the lament urgency and brings the duration of distress into prayer.

The noun denotes manifestation or disclosure. Verse 7 relates the Spirit’s manifestation to the benefit of the community.

This form of ḥashav describes the brothers’ intention. The same verb is used for God’s purpose in the sentence, creating a deliberate contrast.

The word can describe moral and religious folly. Abigail makes the connection between Nabal’s name and his folly in verse 25.

The noun means love; KJV charity here denotes more than donations. Paul describes its conduct through patient, kind and truthful actions.

Niptein is the infinitive “to wash” in John 13:14, from the verb nipto. Here it describes washing feet. Jesus connects the action he has performed with what the disciples should do for one another, giving a practical example of humble service.

This plural participle from pelaḥ describes serving, in this context religious service or reverence to the king’s gods.

Apokalypsis means revelation or disclosure. The opening describes communication from God through Jesus Christ and angelic mediation to John. The book combines visions, prophecy, and an address to churches, so those features need to be considered together.

The singular form of ethnos after “every”: a nation or people. It stands beside tribes, peoples and languages in the vision’s expansive description.

Parathou is a command from paratithemi, meaning entrust or commit in this setting. Timothy is to place the received teaching in the care of faithful people who can teach others. Both responsible preservation and continued communication are involved.

The accusative form of elpis means hope or expectation. Here its content is the glorious appearing connected with Jesus Christ.

Deipnon means supper or a principal meal. Paul distinguishes the Lord’s Supper from people taking their own supper ahead of others. That distinction helps explain how the gathering has failed to express shared participation.

A dative form of koinōnia, “fellowship,” “participation” or “sharing.” The following verses show the concrete shared life in view.

Themelion is the accusative form of themelios, meaning foundation, in 1 Corinthians 3:11. Paul identifies Jesus Christ as the foundation already laid. The builders remain responsible for what they contribute to the congregation established upon him.

This form of koimaō refers to those sleeping, used here as a metaphor for believers who have died.

Baptismatos is the genitive form of baptisma, the noun for baptism, in Romans 6:4. The passage also uses the related verb for being baptized. Paul connects baptism with Christ’s death, burial, and resurrection to explain the believer’s new relation to sin.

An imperfect form of laleō, “speak.” Together with “tongues” and “prophesied,” it describes the Spirit enabled speech Luke records.

The noun can mean grace, favor or gift. Paul uses it as he describes what believers receive through Christ and the generosity invited from the churches.

In the sisters’ question in Numbers 27:4, this verb concerns their father’s name being removed from his family. A related form appears when the tribal leaders fear their allotment will be diminished in Numbers 36:3. Both petitions concern a threatened loss.

The term refers to the Sabbath, drawing on the Hebrew shabbat. Mark’s sentence concerns the purpose of that institution for human beings.

Onoma means name. Matthew 28:19 uses the singular noun in the instruction to baptize in the name of the Father, Son, and Holy Spirit. The expression connects baptism with their authority and should be read alongside their distinct actions in Matthew 3.

The dative form of agnōstos, “unknown,” in the inscription “to an unknown god.” Paul uses the inscription as an entry point for proclamation.

A pledge or advance, used of the Spirit in Ephesians 1:14 and 2 Corinthians 1:22 and 5:5.

The infinitive from diakoneō means to serve or minister. Jesus joins his service with giving his life as a ransom for many.

This perfect passive form of graphō means it has been written, referring to the abiding authority of Scripture in Jesus’ replies.

Shalom can mean peace, welfare, wellbeing, or completeness according to context. In Numbers 6 it belongs to a blessing that asks for the Lord’s keeping, gracious attention, and favor. The surrounding lines explain the kind of peace being requested.

An imperative from pisteuō, “believe” or “trust.” The command directs the jailer’s faith toward the Lord Jesus.

This form from banah means and we built and occurs in Nehemiah 4:6. The plural form fits the account of shared work.

Sackcloth, a rough material associated with mourning and humiliation.

This genitive form of sophia means wisdom. In James it concerns faithful judgment and conduct amid testing, not only possession of information.

Chariti is the dative form translated “by grace” in Ephesians 2:8. Its dictionary form, charis, means grace or favor. The passage describes God making people alive with Christ through mercy and love. Verse 10 then connects that renewed life with good works.

A past tense form of dianoigō, “open.” The Lord opens Lydia’s heart so that she attends to Paul’s message.

The noun can mean space or relief; KJV enlargement in Esther 4:14 refers to relief alongside deliverance.

This plural form of hagios means holy. The command draws its standard from God’s own holiness and the scriptural call repeated from Leviticus.

Pneuma means spirit, breath, or wind according to context. In Peter’s sermon, God’s Spirit is connected with the promise of prophetic speech by sons and daughters. The passage provides a biblical basis for Pentecostal reflection on participation in Christian witness.

Metanoēsate is the plural command “repent” in Acts 2:38. Its dictionary form is metanoeo. Peter calls his hearers to change their response to Jesus. The sermon and its accompanying references to baptism, forgiveness, and the Holy Spirit explain the command’s content.

A participle meaning “concluding” or “bringing together” in this context: the team understands the call in light of the vision and circumstances.

The participle from tsela describes praying. Daniel’s prayer continues his previous practice rather than beginning only after the decree.

The noun means fruit or produce; Paul uses it figuratively for the outcome of the Spirit’s work in believers.

The noun can describe kindness, mercy or loyal love according to context. Micah calls the hearer to love it alongside doing justice and walking humbly with God.

Berit means covenant, a binding relationship or commitment whose details depend on the passage. Jeremiah compares the promised new covenant with the covenant associated with the exodus. His description connects God’s law, the people’s relationship with him, and forgiveness.

The gift of God. Dorean is the accusative noun gift, with an article in Acts 8:20. Peter’s reply rejects Simon’s attempt to acquire it with money.

In Mephibosheth’s final response, the word can express peace or safety. Noegel discusses the interpretive possibilities in the phrase about the king’s return.

In Colossians 1:28 this accusative singular adjective describes the person to be presented in Christ. The lexical range includes complete and mature, as well as perfect. The letter’s continuing teaching and prayer give the maturity sense a meaningful context.

In John 15:4, the phrase calls the disciples to remain in Jesus and adds his presence in them. Meinate is an aorist active imperative addressed to more than one person. The verb meno can mean remain, stay or abide. John uses it for ordinary staying as well as relationships. Here the vine image and surrounding words, love and commands give remaining its particular meaning.

The verb describes being moved with compassion. In the parable that compassion becomes concrete assistance.

The clause introduces the condition translated in the KJV as If the Lord will. It makes the proposed life and activity dependent on the Lord’s will.

Maranatha preserves Aramaic in Greek letters. It is commonly read as our Lord, come, while a Western Middle Aramaic reconstruction argues for our Lord has come. The difference concerns the underlying form and word division, rather than two freely interchangeable English slogans.

In Acts 8:35, euēngelisato is an aorist middle indicative, third person singular, of euangelizo, announcing good news. Autōi is the masculine singular dative pronoun referring to the recipient, and ton Iēsoun is the accusative phrase naming Jesus as the content.

In Philippians 1:5, koinōniai is the dative singular form of koinōnia, fellowship or participation. Hymōn is a second person plural genitive pronoun, your. The phrase identifies their participation concerning the gospel, and gives a reason for Paul’s thankful prayer.

In Luke 15:28 the imperfect active indicative, third person singular, describes the father entreating the elder son. Auton is the masculine singular accusative pronoun referring to him. The KJV renders the action intreated him.

In Luke 14:14, antapodothesetai is a future passive indicative verb in the third person singular. With soi, to you, the clause says that it will be repaid to you. The promise is located at the resurrection of the just, after Jesus has named guests who cannot return the invitation.

Mark preserves an Aramaic address in Greek letters and immediately translates it: Damsel, I say unto thee, arise. The historic lexicon identifies talitha as a girl or maiden and koumi as arise. The whole interpreted sentence explains Jesus’ address to the child.

The clause in Acts 10:34 means that God is no respecter of persons. Prosopolemptes is a nominative masculine singular noun used as a predicate of God. The displayed critical text includes m in the spelling; Scrivener’s text has prosopoleptes. The sentence announces Peter’s recognition within his address.

Scrivener’s Greek text has pronooumenoi, a present middle participle, nominative masculine plural, behind the KJV wording Providing. The critical text displayed has pronooumen, a present active indicative, first person plural. Both clauses express concern for honourable conduct before the Lord and people.

In Matthew 5:3, makarioi and ptochoi are nominative masculine plural adjectives, describing the people called blessed and poor. Pneumati is dative neuter singular, qualifying poverty in relation to spirit. In 5:9, eirenopoioi is a plural adjective functioning as the description peacemakers. The surrounding promises explain the blessings.

With acts of partiality. The noun in James 2:1 is dative feminine plural after en. The passage concerns favour based on outward social advantage, illustrated by clothing and the places assigned to the two people.

The word translated gift in 1 Corinthians 7:7 names something received from God. Paul places his own way of life alongside the different gifts God gives others.

Anothen can mean from above or again. Pneuma can mean wind or spirit. John uses these possibilities within the conversation: Nicodemus thinks of another physical birth, while Jesus speaks of life given by the Spirit. The wind comparison follows in verse 8.

Leitourgounton describes their ministering to the Lord. Apelysan is the verb behind they sent them away in verse 3, with a contextual sense of releasing or sending away. Ekpemphthentes describes being sent forth in verse 4, where Luke names the Holy Ghost as the agent.

Acts 6:1 speaks of the daily ministration and 6:4 of the ministry of the word. Both forms of diakonia are dative feminine singular. The daily adjective agrees with the first; tou logou specifies the Word in the second. The context identifies two forms of service.

Asthenei can describe weakness or sickness; kamnonta can describe weariness or someone who is ill. Both have contextual health uses. He euche tes pisteos means the prayer of faith. James connects these words with elders, oil, prayer and the Lord raising the person up.

In 1 Peter 2:11 the phrase addresses the readers as strangers and pilgrims in the KJV. Both adjective forms are accusative masculine plural and function as descriptions of the people addressed. Their ordinary range concerns residence among others and sojourning in a place away from one’s own.

The clause describes ruach elohim over the waters. Ruach can mean breath, wind or spirit according to context; the KJV here reads Spirit of God. Merachephet is a feminine singular Piel participle, expressing hovering or moving over. Its agreement follows the Hebrew noun and does not identify the Spirit’s sex.

Parrhesias is the form of parrhesia used in Acts 4:29 and 31. Meta parrhesias pases expresses with all boldness in the prayer. Here it concerns the confidence and freedom with which the servants speak God’s word despite threats.

Synergoi means fellow workers. Propempsas is a form of the verb for sending someone forward, including providing what is needed for a journey. The phrase te aletheia connects this shared work with the truth. The surrounding account explains how hospitality serves that purpose.

Abba is an Aramaic word for father. Mark preserves it and adds the Greek word Father. The address belongs to Jesus’ prayer, where he acknowledges the Father’s power, asks for the cup to pass and yields to the Father’s will.

In 1 Kings 22:20 to 22 the KJV uses persuade. The historical BDB lexicon lists related uses involving persuasion, enticement and deception. The surrounding vision describes a lying spirit and a fatal outcome.

In 1 Corinthians 14:9 these words describe speech that is clear or distinct. Eusemon modifies logon; both forms are accusative masculine singular. The KJV expresses the sense as words easy to be understood. The surrounding examples concern sounds whose meaning listeners can recognise.

Spiritual body. In 1 Corinthians 15:44 the noun and adjective are nominative singular neuter. Here spiritual describes resurrection life under the Spirit’s power, rather than a body made from an immaterial substance.

Ekcheo is the future form in Acts 2:17, I will pour out. Epi pasan sarka means upon all flesh, referring here to people. Propheteusousin means they shall prophesy, repeated in verse 18. The pouring image describes God’s generous bestowal of the Spirit.

The appointment form is an aorist active participle describing Paul and Barnabas’ action. In this context it means having appointed. Elders names those given leadership responsibility in the assemblies; the final phrase means in each church. The grammar places their service within the particular congregations.

Fruit. This actual form in Galatians 5:22 is a nominative singular noun. In the metaphor, the qualities that follow describe the result of the Spirit’s work.

Fearing or revering. In 1 Kings 18:3 and 12, the object of this reverence is the Lord.

The form means he was moved with compassion. It describes Jesus’ response to seeing the crowds. The verb expresses pity and concern for others; the following words connect that concern to people pictured as sheep without a shepherd. Compassion belongs to the movement from seeing their condition toward acting for their good.

The phrase means in spirit and truth. Both nouns stand in the dative after in. The worship verb can describe homage or reverence offered to God. The words belong to a conversation about how the Father is rightly approached, with their fuller significance supplied by John’s presentation of Jesus and the Spirit.

In the native language. In Acts 2:8 the article, adjective and noun are dative singular feminine. The noun can name the language peculiar to a people; the next words connect it with where the hearers were born.

The comparative form used in Acts 18:26 means more accurately in this explanation. Verse 25 already describes Apollos teaching accurately, using akribos. The comparative allows recognized knowledge to be made fuller.

The present imperative, second person plural, of euthymeo addresses the company: be of good cheer or take courage. In Acts 27:25 the exhortation rests on Paul’s belief in what God has specifically told him.

The third person singular aorist passive form of splagchnizomai, used in Luke 10:33, means that he was moved with compassion. The subsequent actions show the response that follows this feeling.

This dictionary form means faith or trust in the relevant sense. The verse uses pistin, the accusative form, within the instruction Have faith in God. Thayer explicitly explains the Mark 11:22 construction as trusting God.

Dynamin is the accusative singular form of dynamis, power. Martyres is the nominative plural form of martys, witnesses. The sentence promises power with the coming of the Holy Spirit and testimony concerning Jesus.

The citation formula translated “it is written” appears in both the devil’s quotation in Matthew 4:6 and Jesus’ reply in Matthew 4:7. Citing Scripture and applying Scripture faithfully must therefore be distinguished.

The command in Ephesians 5:18 is a plural imperative, addressing the readers together. Its passive form suits the language of receiving divine action. The following participles connect the command with the community’s worship and conduct.

The expression in Mark 13:32 states that no one knows. Verse 33 then addresses the disciples with plural commands concerning vigilance. The text relates a limit on knowledge to faithful action.

The form in 1 Corinthians 14:29 is a third person plural present active imperative. In context, others are commanded to discern or assess the prophetic speech.

The form in Galatians 2:12 is an imperfect active indicative, third person singular, describing Peter eating with the Gentiles before his withdrawal. It depicts an existing practice in this narrative.

Blessing. The noun in Genesis 12:2 can describe a source of blessing, so the promise concerns what reaches others through Abram as well as what he receives.

Wisdom. The word has a broad range, but James 3 gives it an ethical setting through conduct, meekness, mercy, and peace.

John 20:24 uses Δίδυμος as Thomas’s designation. The relevant lexical sense is twin; the form in the passage is nominative masculine singular.

The noun in Mark 1:15 is dative neuter singular. The relevant lexical sense is good news or gospel; the surrounding narrative supplies its Christian content.

The form means great things. The historical BDB entry gives a broad range for greatness and treats Jeremiah 45:5 as things too great for the seeker.

Romans 8:16 uses a third person singular present active indicative verb. Contextual linguistic research supports corroborating or shared testimony and considers alternative parsing of the following dative.

Second Timothy 2:2 uses a second person singular aorist middle imperative. The teaching Timothy has heard is what the sentence tells him to commit to faithful people able to teach others.

In First Peter 3:1 the phrase means without a word. The preposition is followed by a genitive noun, and the sentence describes the possible effect of a wife’s conduct on a husband who does not obey the word.

In Luke 16:8 this is an adverb describing how the steward acted. The KJV renders the clause because he had done wisely. It states the reason for the commendation without identifying every act as morally right.

Ephesians 4:26 uses a second person plural present middle imperative, commonly rendered be angry. The form is checked in the actual sentence, alongside the command not to sin.

In Exodus 1:17, this Qal narrative verb has a feminine plural subject: the midwives feared. God is the object of their fear. The biblical context and the lexicon’s religious sense support reverence, expressed in their decision to preserve life.

In Galatians 6:4, this is a third person singular present active imperative, calling each person to examine or test his or her own work. The instruction concerns honest evaluation, rather than proving oneself superior to a neighbour.

In 2 Corinthians 4:2 this form belongs to Paul’s refusal to handle God’s word deceitfully. Thayer’s entry explains corrupting divine truth by mixing it with false notions; the sentence contrasts that conduct with openly showing the truth.

The repeated verbal construction intensifies the warning of exhaustion in Exodus 18:18. The verb can describe sinking, languishing or withering.

In Exodus 22:14 the verb concerns asking a neighbour for something for temporary use. Hebrew verse numbering places the sentence at Exodus 22:13.

In Colossians 3:23, this form means do or work, in an instruction about whatever the addressed people do. The KJV renders the sentence as doing it heartily for the Lord. The preceding verse identifies the hearers within a slave and master relationship.

The dictionary form behind hypocrite. In biblical usage it can mean a pretender or dissembler. Matthew 6:5 names the particular intention: praying to be seen by others.

This opening form in Proverbs 22:6 is a Qal imperative addressed in the second person masculine singular. The KJV renders it Train up. The lexicon distinguishes its youth training use from the dedication of buildings elsewhere.

The prophetic introduction corresponds to “Thus saith the LORD.” Huldah’s message repeatedly presents the LORD as the source of what the delegation must tell the king.

The dictionary form of the noun meaning refuge or shelter. The actual lexicon lists Psalm 91:2 and 9 among its uses of God as the refuge of his people.

The dictionary form of the verb used in the instruction to visit. Thayer’s entry includes going to see the poor and afflicted, and specifically lists James 1:27.

In 1 Kings 21:3 this is the feminine singular construct form of naḥălāh, inheritance or inherited property. It is linked to the following word for Naboth’s fathers. Naboth names an ancestral inheritance, rather than merely naming a commodity he dislikes selling.

In 1 Corinthians 13:5 this form of logizomai concerns reckoning or taking into account. The KJV renders the phrase “thinketh no evil”.

This is the dictionary form of the verb behind served in Luke 2:37. The verb describes religious service or homage and worship, here expressed through Anna’s fasting and prayer.

Luke 9:55 uses the third person singular aorist active indicative of epitimaō: he rebuked them. The word communicates correction or censure in this setting. Its grammar identifies Jesus’ action; it does not make a psychological diagnosis of the disciples.

This is the dictionary form of the verb behind prove in Romans 12:2. The verb includes testing and examination, and recognizing or approving what passes examination.

The dictionary form of the verb behind study in 1 Thessalonians 4:11 means to make something an earnest aim in this infinitive construction. Paul urges a purposeful commitment to quiet living. The verse’s form is philotimeisthai, a present middle infinitive.

Diakonos can describe service or ministry; prostatis can describe a patroness supporting others; synergos means a companion in work. Romans 16 applies the first two to Phoebe and the third to Priscilla and Aquila. Context determines their force, rather than a single English label.

Syneidesis concerns conscience or moral awareness. Koinonia includes sharing and participation; Paul uses it for communion in Christ in 10:16. The surrounding passage distinguishes shared worship from ordinary food and gives attention to the conscience of another person.

Raqad concerns skipping or leaping. Raqdu occurs with the mountains in Psalm 114:4 and tirqdu in the address to them in verse 6. The repeated verb connects the description with the question. The comparison with rams and lambs supplies the image’s movement.

Anagkaios means necessary or indispensable in this use. Anagkaia is the plural form applied to the members that seem more feeble in 1 Corinthians 12:22. Paul’s preceding refusal of “I have no need of thee” and following call for equal care give the word its force within his argument.

The expression means jointly bound or fellow prisoners in Hebrews 13:3. Thayer lists this participle under the sense of being bound together with another. The verse asks people outside confinement to identify with those in bonds, giving the command to remember an embodied and relational force.

Avad can mean work or cultivate, and shamar means keep, guard or have charge of; those senses fit Genesis 2:15’s garden setting. Ktisis can refer collectively to created things, as in Romans 8’s whole creation. The surrounding sentences determine which sense of each word is appropriate.

Politeuma can name a commonwealth, its constitution or administration, and the community whose citizens people are. In Philippians 3:20 it explains the KJV word conversation as heavenly belonging, not ordinary speech. Paul connects that belonging with waiting for the Saviour and the transformation he will bring.

Diallagethi is the command be reconciled in Matthew 5:24, from a verb used for renewed relationship. Exomologeisthe is the plural command confess in James 5:16. The surrounding phrase one to another makes the instruction mutual. The KJV faults and the SBL text’s sins identify moral acknowledgement within the care of the community.

Anagnosis means reading. In First Timothy 4:13 it stands alongside exhortation and teaching. The noun names the activity without specifying an audience by itself.

Shema names hearing or a report; shav can name emptiness or false speech. Together in Exodus 23:1 they refer to a false report. The neighbouring clause concerns joining an unrighteous witness.

The final clause of Mark 16:8 means for they were afraid. Gar supplies the reason for the women’s silence.

Meforash in Nehemiah 8:8 concerns making the reading distinct or clear. Dialektos in Acts 2:6 and 8 refers to speech particular to a people.

Koilia can name the belly or womb and can be used figuratively for the inner person. John 7:38 uses it in the image of water flowing from within. Context determines its force.

Spiritual songs. Odais is the plural form of ode, song; the adjective describes the songs within the verse’s shared teaching and grateful worship.

James 2:1 forbids acts of partiality based on outward circumstances. Heis means one, and Galatians 3:28 locates this shared belonging in Christ Jesus.

Tameion denotes a store chamber or inner chamber. Ashaharekha expresses seeking God earnestly; it is the first person seeking expression with a suffix addressing him. Neither term establishes a required modern room or prayer clock.

The historical lexicon records both eunuch and official uses; the surrounding passage must guide interpretation.

The phrase names a full weighing stone. Eben can mean a stone used as a weight; the context contrasts an honest standard with deceitful balances.

Auxano means cause to grow or increase. Euxanen is its imperfect active form in First Corinthians 3:6, with God as the subject. Meno means remain or abide; John develops its relational meaning through Jesus’ words, love and commands.

The historical headword sunergos describes a fellow worker or companion in work. Philippians 2:25 uses the accusative masculine singular form synergon for Epaphroditus. Third John 8 uses the nominative masculine plural synergoi for fellowhelpers to the truth.

In 1 Timothy 5:4, ekgona is accusative neuter plural, used as a noun alongside children as the object of has. The historic lexicon explains it here as grandchildren and notes that the KJV’s nephews is an obsolete usage.

In Acts 19:9, schole is dative feminine singular, naming the school or teaching place after in. Dialegomenos is a present middle or passive participle, nominative masculine singular, describing Paul’s reasoning. The sentence expressly says daily. The historic lexicon includes a place of teaching among the later uses of schole.

In Luke 2:52, proekopten is the third person singular imperfect active indicative of prokopto. The historical lexical entry gives advancing or progressing as the sense in this verse. The KJV translates the verb increased within Jesus’ continuing growth.

In 1 Timothy 6:6, autarkeias is genitive feminine singular after meta, meaning with contentment. The historical lexicon gives contentment here and distinguishes sufficiency in 2 Corinthians 9:8.

In Scrivener’s 1894 Textus Receptus, anapauesthe is present middle imperative, second person plural: take rest. The historical lexicon includes rest after travel or toil.

Second person singular aorist active imperative of ekdikeo. In the widow’s judicial request, with me and from my adversary, it asks for justice or vindication.

Exousiai is the dative form of exousia, the right to support in 1 Corinthians 9:12. Diplēs timēs is the genitive phrase translated double honour in 1 Timothy 5:17.

The nominative masculine singular adjective qualifies logos, the saying, in John 6:60. The historical lexicon relates its use here to speech perceived as harsh or intolerable.

Exodus 20:12 uses kabbēd, a Piel imperative meaning honour in this context. Ephesians 6:2 has tima, a singular present imperative for honour; verse 1 uses the plural imperative hypakouete for obey.

In James 5:4, Sabaoth transliterates the Hebrew term for hosts. The KJV’s Lord of sabaoth refers to God’s authority as the labourers’ cries reach him. It does not mean Sabbath.

The noun refers to gathering together. In Hebrews 10:25 it accompanies the warning against forsaking the assembly and the positive call to exhort one another.

Rakil refers to a talebearer; sod can refer to counsel or a confidential matter. En to krypto means in secret. The passages concern faithful speech and giving before the Father who sees.

In Revelation 6:10 these verbs ask whether the Lord will judge and vindicate the martyrs’ blood. The historical lexicon supplies these senses; the sentence identifies their application.