Luke 10

Luke 10


After this the LordI appointedII seventyIII-twoIV othersV

Notes on verse 1a

I “Lord” = Kurios. From kuros (authority, supremacy). This is a respectful address meaning master or sir. It refers to one who has control or power greater than one’s own. So, it was also applied to God and Jesus as Master or Lord.
II “appointed” = anadeiknumi. 2x in NT. From ana (up, again, back, among, anew) + deiknumi (to show, point out, exhibit; figurative for teach, demonstrate, make known). This is to show, appoint, exhibit, indicate.
III “seventy” = hebdomekonta. 5x in NT. From hebdomos (seventh); {from hepta (seven or seventh; figuratively, the number of completeness or perfection)} + deka (ten or -teen). This is seventy.
IV “two” = duo. This is two or both.
V “others” = heteros. This is other, another, different, strange. It is another of a different kind in contrast to the Greek word allos, which is another of the same kind. This could be a different quality, type, or group.

and sentVI them on aheadVII of him in pairsVIII

Notes on verse 1b

VI “sent” = apostello. From apo (from, away from) + stello (to send, set, arrange, prepare, gather up); {probably from histemi (to make to stand, stand, place, set up, establish, appoint, stand firm, be steadfast)}. This is to send forth, send away, dismiss, send as a messenger. It implies one that is sent for a particular mission or purpose rather than a quick errand. This is where “apostle” comes from.
VII {untranslated} = prosopon. From pros (at, towards, with) + ops (eye, face); {from optanomai (to appear, be seen); perhaps from horao (become, seem, appear)}. This is the face, surface, or front. It can imply presence more generally.
VIII “in pairs” = ana + duo + duo. Literally, “in two [by] two.”

to everyIX townX and placeXI where he himself intendedXII to go.XIII 

Notes on verse 1c

IX “every” = pas. This is all, every.
X “town” = polis. This is a city or its inhabitants. It is a town of variable size, but one that has walls. This is where “metropolis” and “police” come from.
XI “place” = topos. This is a place or region. It is a smaller space that can only hold a limited number of people whereas chora is a larger place. Figuratively it could be an opportunity.
XII “intended” = mello. Perhaps from melo (something that one is worried or concerned about, something one pays attention to or thinks about). Properly, this is ready, about to happen, to intend, delay, or linger. This is just on the point of acting.
XIII “go” = erchomai. This is to come or go.

He said to them, “XIVThe harvestXV is plentiful,XVI

Notes on verse 2a

XIV {untranslated} = men. This is truly, indeed, even, in fact. Often, it is not translated, but used to emphasize affirmation.
XV “harvest” = therismos. 13x in NT. From therizo (to reap, gather, harvest); from theros (summer; the heat, which implies summer); from thero (to heat). This is harvesting or reaping. By implication, it is the crop that was harvested.
XVI “plentiful” = polus. This is much, often, plenteous – a large number or a great extent.

but the laborersXVII are few;XVIII therefore askXIX the Lord of the harvest to send outXX laborers into his harvest. 

Notes on verse 2b

XVII “laborers” = ergates. 16x in NT. From ergazomai (to work, labor); {from ergon (word, task, action, employment)}. This is a field laborer – later used to refer to workers in general. It can also be used figuratively for teachers.
XVIII “few” = oligos. This is few or small – it can be a short time or extent, low light, amount, or worth.
XIX “ask” = deomai. From deo (to tie, bind, fasten, impel, compel; to declare something against the law or prohibited) This is having an urgent need because one is missing or needing something so it is an earnest appeal or pressing request.
XX “send out” = ekballo. From ek (from, from out of) + ballo (to throw, cast, place, put, drop). This is to throw, put out, produce, expel, banish. It is eject in a literal or figurative sense.

GoXXI on your way;XXII I am sendingXXIII you out like lambsXXIV into the midstXXV of wolves.XXVI 

Notes on verse 3

XXI “go” = hupago. From hupo (by, under, under the authority of) + ago (lead, bring, guide, spend, drive, carry). This is to lead under so to depart, go away, or die. It is to lead away under the command of someone else, being given a mission or objective to carry out.
XXII {untranslated} = idou. From eido (to be aware, see, know, remember, appreciate). This is see! Lo! Behold! Look! Used to express surprise and or draw attention to the statement.
XXIII “sending” = apostello. Same as “sent” in v1. See note VI above.
XXIV “lambs” = aren. 1x in NT. Perhaps from the same as arrhen (male, man); from arsen (male, man) or from airo (raise, take up, lift, remove)}. This is a male lamb or sheep.
XXV “midst” = mesos. Perhaps from meta (with among, behind, beyond; implies a change following contact or action). This is middle, among, center, midst.
XXVI “wolves” = lukos. 6x in NT. Perhaps related to leukos (bright, white); from luke (light). This is wolf or maybe jackal. Figuratively, it means cruel, greedy, or destructive.

CarryXXVII no purse,XXVIII no bag,XXIX no sandals,XXX and greetXXXI no one on the road.XXXI 

Notes on verse 4

XXVII “carry” = bastazo. Perhaps from the base of basis (step, hence foot; a pace); from baino (to walk, to go). This is to lift in a literal of figurative sense. It can also mean take up, carry, bear, or remove. Figuratively, it can mean declare, endure, or sustain.
XXVIII “purse” = ballantion. Related to “send out” in v2. 4x in NT. Perhaps from ballo (see note XX above). This is a purse or money bag.
XXIX “bag” = pera. 6x in NT. This is a wallet or leather pouch – can carry food or money.
XXX “sandals” = hupodema. Related to “ask” in v2. 10x in NT. From hupodeo (to bind under wear on the feet); {from hupo (by, under, about, subordinate to) + deo (see note XIX above)}. This is a sandal – something bound under the sole.
XXXI “greet” = aspazomai. Perhaps from a (with, together with) + a form of spao (to draw, draw out, pull). This is to welcome, salute, or greet. It can also be to embrace or acclaim.
XXXII “road” = hodos. This is way, road, path, or journey. It can imply progress along a route.

Whatever houseXXXIII you enter,XXXIV firstXXXV

Notes on verse 5a

XXXIII “house” = oikia. From oikos (house – the building, the household, the family, descendants; the temple). This is a house, household, goods, property, family, or means.
XXXIV “enter” = eiserchomai. Related to “go” in v1. From eis (to, into, for, among) + erchomai (see note XIII above). This is to go in in a literal or figurative sense.
XXXV “first” = proton. From protos (what is first, which could be the most important, the first in order, the main one, the chief); from pro (before, first, in front of, earlier). This is firstly, before, in the beginning, formerly.

say,XXXVI ‘PeaceXXXVII to this house!’XXXVIII 

Notes on verse 5b

XXXVI “say” = lego. This is to speak, say, name, call, command. It is generally to convey verbally.
XXXVII “peace” = eirene. Perhaps from eiro (to join, tie together to form a whole). This is one, peace, quietness, rest, peace of mind, harmony. Peace was a common farewell among Jews (i.e. shalom) and this well-wishing included a blessing of health and wholeness for the individual. This word also indicates wholeness and well-being – when everything that is essential is joined together properly. This is peace literally or figuratively. By implication, it is prosperity (but not in the sense of excessive wealth. Prosperity would have meant having enough from day to day.)
XXXVIII “house” = oikos. Related to “house” in v5. See note XXXIII above.

And if a personXXXIX of peace isXL there, your peace will restXLI on that person, but if not, it will returnXLII to you. 

Notes on verse 6

XXXIX “person” = huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.
XL “is” = eimi. This is to be, exist.
XLI “rest” = epanapauo. 2x in NT. From epi (on, upon, among, what is fitting) + anapauo (a break from work, which implies being refreshed; denotes that rest that one gets once a necessary task is finished); {from ana (up, again, back, among, between, anew) + pauo (to stop, refrain, pause, restrain, quit, come to an end)}. This is to rest on, rely on, trust, settle on.
XLII “return” = anakampto. 4x in NT. From ana (up, again, back, among, between, anew) + kampto (to bend or bow). This is to return, bend back.

RemainXLIII in the same house,XLIV eatingXLV and drinkingXLVI whatever they provide,

Notes on verse 7a

XLIII “remain” = meno. This is to stay, remain, wait, await, continue, abide, endure. It can mean to literally stay in a place or to remain in a condition or to continue with hope and expectation.
XLIV “house” = oikia. Same as “house” in v5. See note XXXIII above.
XLV “eating” = esthio. This is to eat or figuratively to devour or consume like rust.
XLVI “drinking” = pino. This is to drink, literally or figuratively.

for the laborer deservesXLVII to be paid.XLVIII Do not moveXLIX about from houseL to house.LI 

Notes on verse 7b

XLVII “deserves” = axios. Related to “go” in v3. From ago (see note XXI above). This is related to weight or worth – deserving, suitable, corresponding, due reward.
XLVIII “be paid” = misthos. This is wages, pay, or salary. It can also be reward, recompense, or punishment. It is pay for services rendered in a literal or figurative way, either good or bad.
XLIX “move” = metabaino. Related to “carry” in v4. 12x in NT. From meta (with, among, behind, beyond) + baino (see note XXVII above). This is to pass over, leave, remove, change place.
L “house” = oikia. Same as “house” in v5. See note XXXIII above.
LI “house” = oikia. Same as “house” in v5. See note XXXIII above.

Whenever you enter a town and its people welcomeLII you, eat what is set beforeLIII you; cureLIV

Notes on verses 8-9a

LII “welcome” = dechomai. This is to warmly receive, be ready for what is offered, take, accept, or welcome. It is to receive in a literal or figurative sense.
LIII “set before” = paratithemi. 19x in NT. From para (by, beside, in the presence of) + tithemi (to put, place, set, fix, establish in a literal or figurative sense; properly, this is placing something in a passive or horizontal position). This is properly, to set beside or place before. So, it can mean to set or serve a meal, to deposit something with someone, to set forth an argument. It can also mean to entrust, commend, or tell a parable (as setting forth information).
LIV “cure” = therapeuo. Related to “harvest” in v2. From therapon (servant, attendant, minister); perhaps from theros (see note XV above). This is to serve, care, attend, heal, or cure. Since it means to attend to, it can be used for doctors, but also for those who serve God. So, it can mean worship. This is where the word “therapy” comes from.

the sickLV who are there, and say to them, ‘The kingdomLVI of GodLVII has come nearLVIII to you.’ 

Notes on verse 9b

LV “sick” = asthenes. From a (not) + sthenes (strong, vigor); {from the base of sthenoo (to strengthen so that one can be mobile); from sthenos (strength)}. This is without strength so weak, sick, helpless, frail, feeble. It can also be unimpressive or impotent. It can be used for physical or moral weakness.
LVI “kingdom” = basileia. Related to “carry” in v4 & “move” in v7. From basileus (king, emperor, sovereign); probably from basis (see note XXVII above). This is kingdom, rule, authority, sovereignty, royalty, a realm.
LVII “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
LVIII “come near” = eggizo. From eggus (nearby or near in time). This is extremely close by – approaching, at hand, immediately imminent.

10 But whenever you enter a town and they do not welcome you, go outLIX into its streetsLX and say, 11 ‘Even the dustLXI of your town

Notes on verses 10-11a

LIX “go out” = exerchomai. Related to “go” in v1 & “enter” in v5. From ek (from, from out of) + erchomai (see note XIII above). This is to go out, depart, escape, proceed from, spread news abroad.
LX “streets” = plateia. 9x in NT. From platus (wide, spread flat, broad); perhaps from plasso (to form, mold; to create like a potter shapes clay). This is a street or some kind of broad place like a public square.
LXI “dust” = koniortos. 5x in NT. From koniao (to plaster or white wash); {from konia (dust, lime)} + ornumi (to stir up). This is dust.

that clingsLXII to our feet,LXIII we wipe offLXIV in protest against you. YetLXV knowLXVI this: the kingdom of God has come near.’ 

Notes on verse 11b

LXII “clings” = kollao.12x in NT. From kolla (glue). This is to glue together. So it is joining, spending time with, or being intimately connected to. It can be used for marriage, joining the church, clinging, or adhering to something. It was also used medically for uniting wounds.
LXIII “feet” = pous. This is foot in a literal or figurative sense.
LXIV “wipe off” = apomasso. 1x in NT. From apo (from, away from) + masso (to knead, squeeze). This is to wipe or scape off.
LXV “yet” = plen. Related to “plentiful” in v2. From pleion (very great, many); form polus (see note XVI above). This is however, nevertheless, but.
LXVI “know” = ginosko. This is to know, recognize, realize, perceive, learn. It is knowledge gained through personal experience.

12 I tell you, on that dayLXVII it will be more tolerableLXVIII for SodomLXIX than for that town.

Notes on verse 12

LXVII “day” = hemera. Perhaps from hemai (to sit). This is day, time, or daybreak.
LXVIII “more tolerable” = anektoteros. 6x in NT. From anektos (bearable, tolerable); from anecho (to endure, bear with, tolerate, persist, put up with); {from ana (up, again, back, among, anew) + echo (to have, hold, possess)}. This is more tolerable or endurable.
LXIX “Sodom” = Sodoma. 10x in NT. From Hebrew sedom (Sodom, the Canaanite city; root may mean scorch; perhaps this was a volcanic or coal rich area). This is Sodom.

13 “WoeLXX to you, Chorazin!LXXI Woe to you, Bethsaida!LXXII

Notes on verse 13a

LXX “woe” = ouai. This is alas or woe to show grief or to denounce something.
LXXI “Chorazin” = Chorazin. 2x in NT. Perhaps from Hebrew karoz (herald, announcer). This is Chorazin, a Galilean city. See
LXXII “Bethsaida” = Bethsaida. 7x in NT. From Aramaic bet (house) + tsaida (hunting); related to Hebrew bayit (house, family); {from banah (to build)} + tsayid (hunting, catch, the chase); {from tsud (to hunt, to lie in wait in order to catch an animal; used figuratively for capturing people)} OR from Aramaic bet (house) + chasda (grace); related to Hebrew chesed (favor, goodness, kindness, loving kindness, pity, reproach, or a good deed; when done by humanity to God, it is piety); {from chasad (being good, kind, merciful; may mean bowing one’s neck as is done in the presence of an equal for courtesy’s sake; so, if one in a superior position is treating you like an equal, that is what is captured here)}. This is Bethsaida, meaning either house of fish or house of grace.

For if the deeds of powerLXXIII doneLXXIV in you had been done in TyreLXXV and Sidon,LXXVI

Notes on verse 13b

LXXIII “deeds of power” = dunamis. From dunamai (to be able, have power or ability). This is might, strength, physical power, efficacy, energy, and miraculous power. It is force literally or figuratively – the power of a miracle or the miracle itself.
LXXIV “done” = ginomai. This is to come into being, to happen, become, be born. It can be to emerge from one state or condition to another or is coming into being with the sense of movement or growth.
LXXV “Tyre” = Turos. 11x in NT. From Phoenician t-s-r (rock; “after the rocky formation on which the town was originally built”). This is Tyre, the capital of Phoenicia. See
LXXVI “Sidon” = Sidon. 10x in NT. From Phoenician tsydon (Sidon; probably meaning fishery or fishing town). This is Sidon – a city in Phoenicia. See &

they would have repentedLXXVII long ago,LXXVIII sittingLXXIX in sackclothLXXX and ashes. 

Notes on verse 13c

LXXVII “repented” = metanoeo. Related to “know” in v11. From meta (with, among, after, beyond) + noieo (to perceive, think, understand); {from nous (mind, understanding, reasoning faculty, intellect, capacity to reflect); from ginosko (see note LXVI above)}. This is to change how one thinks, to reconsider, to repent. It refers to a change of thinking, which means a change of purpose and behavior.
LXXVIII “long ago” = palai. 7x in NT. Perhaps from palin (back, again, further); probably from the same as pale (wrestling, struggle, conflict); from pallo (to sway or vibrate). This is long ago, former, ancient, in the past.
LXXIX “sitting” = kathemai. Related to “day” in v12. From kata (down, against, throughout, among) + hemai (see note LXVII above). This is to sit, be enthroned, or reside.
LXXX “sackcloth” = sakkos. 4x in NT. Perhaps from Hebrew saq (sack or sackcloth used as bags for grain and so on; worn during times or mourning or when seeking humility); perhaps from shaqaq (to run, rush; by implication having an appetite, seeking greedily). This is sackcloth or mohair as a material or referring to clothing made from this material. The word “sack” comes from this Hebrew root.

14 Indeed,LXXXI at the judgmentLXXXII it will be more tolerable for Tyre and Sidon than for you. 

15 And you, Capernaum,LXXXIII

Notes on verses 14-15a

LXXXI “indeed” = plen. Same as “yet” in v11. See note LXV above.
LXXXII “judgment” = krisis. From krino (to judge, decide, think good, condemn, determine, pass judgment, stand trial, sue; judging whether in court or in a private setting; properly, mentally separating or distinguishing an issue – to come to a choice or decision, to judge positively or negatively in seeking what is right or wrong, who is innocent or guilty; can imply trying, condemning, punishing, or avenging). This is a judging or a sentence. It is often used of God’s judgment, but can also be any accusation or condemnation. This is where the word “crisis” comes from.
LXXXIII “Capernaum” = Kapernaoum. 16x in NT. From Hebrew kaphar (village with walls); {from the same as kephir (a young lion, village); from kaphar (to appease, cover, pacify, cancel)} + Nachum (Nahum, “comfortable”); {from nacham (a strong breath or sigh; to be sorry, to pity, console, comfort, or repent; also to comfort oneself with thoughts of vengeance)}. This is Capernaum, meaning “Nahum’s village.”

will you be exaltedLXXXIV to heaven?LXXXV
    No, you will be brought downLXXXVI to Hades.LXXXVII

Notes on verse 15b

LXXXIV “exalted” = hupsoo. From hupsos (height, high position, heaven, dignity, eminence; elevation, altitude; to be exalted); from hupsi (on high, aloft); from huper (over, above, beyond). This is to elevate in a literal or figurative sense. So it could be to raise up or set something in a high place or to exalt or make something great.
LXXXV “heaven” = ouranos. Related to “lambs” in v3. May be related to oros (mountain, hill); probably related to airo (see note XXIV above). This is the air, the sky, the atmosphere, and heaven. It is the sky that is visible and the spiritual heaven where God dwells. Heaven implies happiness, power, and eternity.
LXXXVI “brought down” = katabaino. Related to “carry” in v4 & “move” in v7 & “kingdom” in v9. From kata (down, against, throughout, among) + baino (see note XXVII above). This is to come down whether from the sky to the ground or from higher ground to lower. It can be used in a literal or figurative sense.
LXXXVII “Hades” = Hades. Related to {untranslated} in v1. 10x in NT. From a (not, without) + horao (see note VII above). This is Literally, the world that is not seen. It is Hades, hell, the place where the dead reside. It can also refer to the grave.

16 “Whoever listensLXXXVIII to you listens to me, and whoever rejectsLXXXIX you rejects me, and whoever rejects me rejects the one who sentXC me.”

Notes on verse 16

LXXXVIII “listens” = akouo. This is hear or listen, but it also means to understand by hearing. This is where the word “acoustics” comes from.
LXXXIX “rejects” = atheteo. Related to “set before” in v8. 16x in NT. From athetos (not having position or place); {from a (not) + tithemi (see note LIII above)}. This is setting something aside, ignoring or nullifying it, refusing or rejecting. It can also mean to annul or cancel out the effect of something. Literally, this is to un-place. It can also be rejecting something, despising it, or considering something invalid.
XC “sent” = apostello. Same as “sent” in v1. See note VI above.

17 The seventy-two returnedXCI with joy,XCII saying, “Lord, in your nameXCIII even the demonsXCIV submitXCV to us!” 

Notes on verse 17

XCI “returned” = hupostrepho. From hupo (by, under, about) + strepho (to turn, change, turn back, be converted; to turn around completely to take the opposite path or a completely different one); {from trope (turning, shifting, a revolution; figuratively, a variation); from trepo (to turn)}. This is to turn back or behind in a literal or figurative sense.
XCII “joy” = chara. From chairo (to rejoice, be glad or cheerful; a greeting); from char– (to extend favor, lean towards, be inclined to be favorable towards). This is joy, delight, gladness. Can be understood as the feeling you get when you are aware of grace.
XCIII “name” = onoma. Related to “know” in v11 & “repented” in v13. May be from ginosko (see note LXVI above). This is a name, authority, cause, character, fame, reputation. The name was thought to include something of the essence of the person so it was not thought to be separate from the person.
XCIV “demons” = daimonion. From daimon (evil spirit, demon, fallen angel); perhaps from daio (giving out destinies). This is demon, evil spirit, god of another religion, or fallen angel.
XCV “submit” = hupotasso. From hupo (by, under, about, under one’s authority) + tasso (to arrange, appoint, determine). This is to place under. So it is to subject, submit, obey, or subordinate.

18 He said to them, “I watchedXCVI SatanXCVII fallXCVIII from heaven like a flash of lightning.XCIX 

Notes on verse 18

XCVI “watched” = theoreo. From theaomai (to behold, look upon, see, contemplate, visit); from thaomai (to gaze at a spectacle; to look at or contemplate as a spectator; to interpret something in efforts to grasp its significance); from theoros (a spectator or envoy). This is gazing, beholding, experiencing, discerning. It is looking at something to analyze it and concentrate on what it means. This is the root of the word “theatre” in that people concentrate on the action of the play to understand its meaning.
XCVII “Satan” = Satanas. From Hebrew satan (adversary, Satan); from satan (to be an adversary, attack, accuse, resist). This is Satan, the adversary, or an adversary.
XCVIII “fall” = pipto. This is to fall literally or figuratively.
XCIX “flash of lightning” = astrape.  9x in NT. From astrapto (to flash with or like lightning, be dazzling); probably from aster (star literally or figuratively); probably from stronnumi or stronnuo (to spread, make a bed). This is lightning, brightness, glare, or ray.

19 Indeed,C I have givenCI you authorityCII to treadCIII on snakesCIV and scorpionsCV

Notes on verse 19a

C “indeed” = idou. Same as {untranslated} in v3. See note XXII above.
CI “given” = didomi. To give, offer, place, bestow, deliver. This is give in a literal or figurative sense.
CII “authority” = exousia. Related to “is” in v6. From exesti (to be permitted or lawful); {from ek (out, out of) + eimi (see note XL above)}. This is power to act or weight. It especially denotes moral authority or influence. It can mean domain, liberty, freedom, capacity, mastery, right, force, or strength.
CIII “tread” = pateo. 5x in NT. From patos (trodden) OR from paio (to strike or sting). This is to tread or trample on in a literal or figurative sense.
CIV “snakes” = ophis. Related to {untranslated} in v1 & “Hades” in v15. 14x in NT. Perhaps from optanomai (see note VII above). This is snake or serpent, often used of the devil. It is the snake as a type that is sly or cunning – someone malicious.
CV “scorpions” = skorpios. Perhaps from skerpo (to pierce); from skopos (a mark or goal like the marker at the end of a race; figuratively, other goals or destinations; also, a watch or sentry); from skeptomai (to peer out, consider, gaze carefully). This is scorpion – from the root as regards its sting.

and over allCVI the powerCVII of the enemy,CVIII and nothing will hurtCIX you. 

Notes on verse 19b

CVI “all” = pas. Same as “every” in v1. See note IX above.
CVII “power” = dunamis. Same as “deeds of power” in v13. See note LXXIII above.
CVIII “enemy” = echthros. From echthos (hatred). This is an openly hostile person so an enemy, a foe, or a hated person. This speaks of irreconcilable hostility. It can also mean adversary and/or refer to Satan.
CIX “hurt” = adikeo. Related to “appointed” in v1. From adikos (unjust, unrighteous, wicked, treacherous); {from a (not, without) + dike (the principle of justice; that which is right in a way that is very clear; a decision or the execution of that decision; originally, this word was for custom or usage; evolved to include the process of law, judicial hearing, execution of sentence, penalty, and even vengeance; more commonly, it refers to what is right); may be from deiknumi (see note II above)}. This is to harm, damage, behave in an unjust way. It can also refer to an offender. It is moral wrong, especially caused by neglecting justice.

20 Nevertheless,CX do not rejoiceCXI at this, that the spiritsCXII submit to you, but rejoice that your names are writtenCXIII in heaven.”

Notes on verse 20

CX “nevertheless” = plen. Same as “yet” in v11. See note LXV above.
CXI “rejoice” = chairo. Related to “joy” in v17. See note XCII above.
CXII “spirits” = pneuma. From pneo (to blow, breathe, breathe hard). This is wind, breath, or ghost. A breeze or a blast or air, a breath. Figuratively used for a spirit, the human soul or part of us that is rational. It is also used supernaturally for angels, demons, God, and the Holy Spirit. This is where pneumonia comes from.
CXIII “written” = eggrapho. 3x in NT. From en (in, on, at, by, with) + grapho (to write, describe). This is to write, record, or inscribe in a register.

21 At that very hourCXIV Jesus rejoicedCXV in the HolyCXVI Spirit 

Notes on verse 21a

CXIV “hour” = hora. This is a set time or period, an hour, instant, or season. This is where the word “hour” comes from.
CXV “rejoiced” = agalliao. 11x in NT. From agallomai (to exalt, make glorious) {from agan (much, very) + hallomai (to leap or leap up; when referring to water, springing up or bubbling up; to jump or figuratively to gush)}. This is properly joy that prompts you to jump up. It is a full body experience of joy: exulting, rejoicing, or even boasting from joy.
CXVI “Holy” = Hagios. From hagnos (holy, sacred, pure ethically, ritually, or ceremonially; prepared for worship, chaste, unadulterated, pure to the core; undefiled by sin; figurative for innocent, modest, perfect). God is totally different from humanity and thus set apart. That which is consecrated to worship God (elements of worship) or to serve God (as the saints) are holy because they are now set apart for God’s purposes. Holy because important to God. This is sacred physically, pure. It can be morally blameless or ceremonially consecrated.

and said, “I thankCXVII you, Father,CXVIII Lord of heaven and earth,CXIX

Notes on verse 21b

CXVII “thank” = exomologeo. Related to “say” in v5. 10x in NT. From ek (from, from out of) + homologeo (to agree, speak the same, declare, promise, praise, celebrate; to align with, express the same conclusion, endorse); {from homologos (of one mind); {from homos (the same) + lego (see note XXXVI above)}}. This is agree, consent, or acknowledge. It can also be confess, give thanks, or praise. It includes an open, public, unabashed declaration.
CXVIII “Father” = Pater. This is father in a literal or figurative sense. Could be elder, senior, ancestor, originator, or patriarch.
CXIX “earth” = ge. This is earth, land, soil, region, country, the inhabitants of an area.

because you have hiddenCXX these things from the wiseCXXI and the intelligentCXXII

Notes on verse 21c

CXX “hidden” = apokrupto. 4x in NT. From apo (from, away from) + krupto (to hide by covering, secret, hidden things). This is to hide, keep secret.
CXXI “wise” = sophos. Related to saphes (clear). This is wise, clever, skilled, learned, cultivated. This is wisdom as expressed through a practical skill or ability as opposed to thoughtfulness, or intelligence.
CXXII “intelligent” = sunetos. 4x in NT. From suniemi (to put together facts or ideas into a logical whole; understanding or being wise through a process of logic and discernment; implies acting piously); {from sun (with, together with) + hiemi (to send, put)}. This is intelligent, wise, discerning, clever. It is finding understanding within one’s own frame of reference by connecting facts and concepts. Focuses on the mental process of putting things together – being prudent or wise.

and have revealedCXXIII them to infants;CXXIV yes,CXXV

Notes on verse 21c

CXXIII “revealed” = apokalupto. From apo (from, away from) + kalupto (to cover, hide, conceal; figuratively, to keep hidden or secret) {related to kalube (hut, cabin)}. This is properly to uncover so it means revealing something that was hidden or obstructed. It particularly refers to revealing the essence of something. This is to make plain or manifest. This is the root verb that “apocalypse” comes from.
CXXIV “infants” = nepios. 15x in NT– used in 1 Corinthians 13 (“when I was a child…”). This may be from ne (not) + epos (word; by extension, to speak) {from epo (to answer, bring word, command). This is an infant, child, minor, or immature person. It can also be used figuratively for someone who is childish or unlearned.
CXXV “yes” = nai. This is yes, truly, indeed. It is a strong affirmation.

 Father, for such wasCXXVI your gracious will.CXXVII 22 All things have been handed overCXXVIII to me by my Father, and no one knows who the Son is except the Father or who the Father is except the Son and anyone to whom the Son choosesCXXIX to reveal him.”

Notes on verses 21d-22

CXXVI “was” = ginomai. Same as “done” in v13. See note LXXIV above.
CXXVII “gracious will” = eudokia. 9x in NT. From eudokeo (to think well of, to be pleased or resolved; properly, what someone finds good or acceptable – approving of some action or generally thinking well of); {from eu (good, well, well done) + dokeo (to have an opinion, seem, appear, suppose; a personal judgment; to think); {from dokos (opinion)}}. This is goodwill, favor, happiness, delight, satisfaction, or desire. It is something that a person finds good or of benefit.
CXXVIII “handed over” = paradidomi. Related to “given” in v19. From para (from beside, by) + didomi (see note CI above). This is literally to hand over – hence to deliver, abandon, or betray. It implies a personal involvement.
CXXIX “chooses” = boulomai. This is to wish, desire, intend. Also, to plan with great determination.

23 Then turningCXXX to the disciples,CXXXI Jesus said to them privately,CXXXII

Notes on verse 23a

CXXX “turning” = strepho. Related to “returned” in v17. See note XCI above.
CXXXI “disciples” = mathetes. From matheteuo (to make a disciple of); from manthano (to learn key facts, gain knowledge from experience; generally implies reflection as part of the learning process); from math– (thinking things through). This is a disciple, learner, or student. It is where we get “mathematics” from.
CXXXII “privately” = idios. This is something that belongs to you or that is personal, private, apart. It indicates a stronger sense of possession than a simple possessive pronoun. This is where “idiot” comes from (denoting someone who hasn’t had formal training or education and so they rely on their own understanding).

“BlessedCXXXIII are the eyesCXXXIV that seeCXXXV what you see! 

Notes on verse 23b

CXXXIII “blessed” = makarios. From makar (happy); from mak– (to become long or large). This is blessed, happy, fortunate. It is when God’s grace/abundance is extended.
CXXXIV “eyes” = ophthalmos. Related to {untranslated} in v1 & “Hades” in v15 & “snakes” in v19. From optanomai (see note VII above). This is eye or sight. It is used figuratively for the mind’s eye, a vision, or for envy.
CXXXV “see” = blepo. This is literally to see – it is primarily used in the physical sense. However, figuratively it can be seeing, which includes attention and so to watchfulness, being observant, perceiving, and acting on the visual information. It can also mean beware.

24 For I tell you that manyCXXXVI prophetsCXXXVII and kingsCXXXVIII desiredCXXXIX

Notes on verse 24a

CXXXVI “many” = polus. Same as “plentiful” in v2. See note XVI above.
CXXXVII “prophets” = prophetes. From pro (before, in front of, earlier than) + phemi (to declare, say, use contrasts in speaking to shed light on one point of view); {from phao (to shine) or phaino (to bring light, cause to appear, shine, become visible or clear)}. This is a prophet or poet – one who speaks with inspiration from God.
CXXXVIII “kings” = basileus. Related to “carry” in v4 & “move” in v7 & “kingdom” in v9 & “brought down” in v15. See note LVI above.
CXXXIX “desired” = thelo. This is to wish, desire, will, or intend. It is to choose or prefer in a literal or figurative sense. It can also mean inclined toward or take delight in. It can have a sense of being ready to act on the impulse in question.

to seeCXL what you seeCXLI but did not seeCXLII it and to hearCXLIII what you hear but did not hear it.”

Notes on verse 24b

CXL “see” = horao. Related to {untranslated} in v1 & “Hades” in v15 & “snakes” in v19 & “eyes” in v23. See note VII above.
CXLI “see” = blepo. Same as “see” in v23. See note CXXXV above.
CXLII “see” = horao. Same as “see” in v24. See note CXL above.
CXLIII “hear” = akouo. Same as “listens” in v16. See note LXXXVIII above.

25 CXLIVAn expert in the lawCXLV stood upCXLVI to testCXLVII Jesus. 

Notes on verse 25a

CXLIV {untranslated} = idou. Same as {untranslated} in v3. See note XXII above.
CXLV “expert in the law” = nomikos. 9x in NT. From nomos (what is assigned – usage, law, custom, principle; used for the law in general or of God’s law; sometimes used to refer to the first five books of the Bible or the entire Old Testament; also used to refer to theology or the practice and tradition of interpreting and implementing the law of God); {from nemo (to parcel out, assign)}. This is about the law or one who is knowledgeable in the law, a lawyer. It refers to the law of and derived from the Old Testament – Jewish law including the tradition of the elders. This is someone with a level of expertise beyond that of a scribe. Ezra would be a lawyer.
CXLVI “stood up” = anistemi. Related to “sent” in v1. From ana (upwards, up, again, back, anew) + histemi (see note VI above). This is to raise up, rise, appear. It is to stand up literally or figuratively. Can also mean to resurrect.
CXLVII “test” = ekpeirazo. 4x in NT. From ek (from, from out of) + peirazo (to test, try, tempt, or make proof of, scrutinize, or assay something; could also be examine, entice, prove, or discipline); from peira (trial, experiment, attempt, experience, assaying); from the base of peran (over, beyond, across); akin to pera (on the far side); from a derivative or peiro (to pierce). This is to tempt, try, or test.

“Teacher,”CXLVIII he said, “what must I doCXLIX to inheritCL eternalCLI life?”CLII 

Notes on verse 25b

CXLVIII “Teacher” = didaskalos. From didasko (to teach, direct, instruct, or impart knowledge; in the New Testament, almost always used for teaching scripture); from dao (to learn). This is teacher or master.
CXLIX “do” = poieo. This is to make, do, act, construct, abide, or cause.
CL “inherit” = kleronomeo. Related to “lawyer” in v25. 18x in NT. From kleronomos (heir); {from kleros (lot, portion, heritage; that share assigned to you; also a lot used to determine something by fate, chance, or divine will); {perhaps from klero (casting a lot) or from klao (to break in pieces as one breaks bread)} + the same as nomos (see note CXLV above)}. This is to acquire or get by inheriting.
CLI “eternal” = aionios. From aion (an age, length of time). This is age-long, forever, everlasting. Properly, that which lasts for an age. This is where eon comes from.
CLII “life” = zoe. From zao (to live, be alive). This is life including the vitality of humans, plants, and animals – it is life physical and spiritual and life everlasting.

26 He said to him, “What is writtenCLIII in the law?CLIV What do you readCLV there?” 

27 He answered, “You shall loveCLVI the Lord your God with allCLVII your heartCLVIII

Notes on verses 26-27a

CLIII “written” = grapho. Related to “written” in v20. See note CXIII above.
CLIV “law” = nomos. Related to “lawyer” and “inherit” in v25. See note CXLV above.
CLV “read” = anaginosko. Related to “know” in v11 & “repented” in v13 & “name” in v17. From ana (upwards, up, again, back, anew) + ginosko (see note LXVI above). This is literally to know again – to recognize, read, or discern.
CLVI “love” = agapao. Related to “rejoiced” in v21. Perhaps from agan (see note CXV above). This is love, longing for, taking pleasure in. It is divine love or human love that echoes divine love.
CLVII “all” = holos. This is whole, complete, or entire. It is a state where every member is present and functioning in concert. This is the root of the word “whole.”
CLVIII “heart” = kardia. Literally the heart, but figuratively mind, character, inner self, will, intention, thoughts, feelings. Also, the center of something. The word heart is only used figuratively in the Old and New Testaments. This is where “cardiac” comes from.

and with allCLIX your soulCLX and with allCLXI your strengthCLXII

Notes on verse 27b

CLIX “all” = holos. Same as “all” in v27. See note CLVII above.
CLX “soul” = psuche. From psucho (to breathe, blow). This is breath, the breath of life, the self, individual, soul. This is the word for that which makes a person unique – their identity, will, personality, affections. This isn’t the soul as the immortal part of us, but as our individuality. It is also not life as a general concept, but specific to people. This is where the words psyche and psychology come from.
CLXI “all” = holos. Same as “all” in v27. See note CLVII above.
CLXII “strength” = ischus. Related to “more tolerable” in v12. 10x in NT. Perhaps from is (force) + echo (see note LXVIII above). This is strength, might, power, force, or ability. It is power that engages immediate resistance.

and with allCLXIII your mindCLXIV and your neighborCLXV as yourself.” 

28 And he said to him, “You have given the rightCLXVI answer; doCLXVII this, and you will live.”CLXVIII

Notes on verses 27c-28

CLXIII “all” = holos. Same as “all” in v27. See note CLVII above.
CLXIV “mind” = dianoia. Related to “know” in v11 & “repented” in v13 & “name” in v17 & “read” in v26. 12x in NT. From dia (through, because of, across, thoroughly) + noieo (see note LXXVII above). This is thought, intellect, or insight. It is thorough, critical thinking to reason through issues to reach a conclusion that is both logically sound and personal.
CLXV “neighbor” = plesion. 17x in NT. From pelas (near). This is near, nearby, or neighboring. As one nearby, it can also refer to a neighbor, a member of one’s country, a Christian, or a friend.
CLXVI “right” = orthos. 4x in NT. From orthos (straight, direct, morally upright). This is properly, correct, plainly, rightly.
CLXVII “do” = poieo. Same as “do” in v25. See note CXLIX above.
CLXVIII “live” = zao. Related to “life” in v25. See note CLII above.

29 But wantingCLXIX to vindicateCLXX himself, he asked Jesus,CLXXI “And who is my neighbor?” 

Notes on verse 29

CLXIX “wanting” = thelo. Same as “desired” in v24. See note CXXXIX above.
CLXX “vindicate” = diakaioo. Related to “appointed” in v1 & “hurt” in v19. From dikaios (correct, righteous – implies innocent; this is that which conforms to God’s notion of justice, uprightness); from dike (see note CIX above). This is to be righteous, plead the cause of, justify, acquit. Properly, it is being approved, particularly carrying the weight of a legal judgment. It is upright, render just, or innocent.
CLXXI “Jesus” = Iesous. From Hebrew Yehoshua (Joshua, the Lord is salvation); {from YHVH (proper name of the God of Israel; the self-existent and eternal one); {from havah (to become) or from hayah (to come to pass, become, be)} + yasha (to deliver, defend, help, preserve, rescue; properly, to be open, wide or free, which implies being safe. So, in a causative sense, this is to free someone)}. This is Jesus or Joshua in Greek – the Lord saves or the Lord is salvation.

30 Jesus replied,CLXXII “A manCLXXIII was going downCLXXIV

Notes on verse 30a

CLXXII “replied” = hupolambano. 5x in NT. From hupo (by, under, about, subordinate to) + lambano (active acceptance/taking of what is available or what has been offered; emphasizes the choice and action of the individual). This is to take up or bear up, to receive. It can also mean to welcome or entertain. Further, it can mean to take up discussion of a topic, to suppose, or imagine.
CLXXIII “man” = anthropos. Related to {untranslated} in v1 & “Hades” in v15 & “snakes” in v19 & “eyes” in v23 & “see” in v24. Probably from aner (man, male, husband) + ops (see note VII above). This is human, humankind. Used for all genders.
CLXXIV “going down” = katabaino. Same as “brought down” in v15. See note LXXXVI above.

from JerusalemCLXXV to JerichoCLXXVI and fell into the hands ofCLXXVII robbers,CLXXVIII

Notes on verse 30b

CLXXV “Jerusalem” = Ierousalem. From Hebrew Yerushalaim (probably foundation of peace); {from yarah (to throw, shoot, be stunned; to flow as water so figuratively to instruct or teach) + shalam (to make amends, to be complete or sound)}. This is Jerusalem, dwelling of peace.
CLXXVI “Jericho” = Hiericho. 7x in NT. From Hebrew Yriychow (Jericho); {perhaps from yareach (moon); {from the same as yerach (month)} OR from ruach (small, breathe, perceive, anticipate, accept, enjoy).}. This is Jericho, meaning either “fragrant” or “moon.”
CLXXVII “fell into the hands of” = peripipto. Related to “fall” in v18. 3x in NT. From peri (about, concerning, all around, encompassing) + pipto (see note XCVIII above). This is to fall around, happen upon, be surrounded by.
CLXXVIII “robbers” = lestes. 15x in NT– 3x “you are making [my house] a den of robbers” when Jesus cleanses the temple, 3x of Jesus’ arrest “did you come for me…as though I were a bandit?”; 3x of bandits crucified on Jesus’ left and right; 2x of the man falling into the hands of robbers in the Good Samaritan parable; 2x of the Good Shepherd speech (anyone who doesn’t come in by the gate is a bandit) in John 10:1, 8; 1x of Barabbas as a bandit; and 1x Paul writes he is in danger from bandits. From leis (booty); from leizomai (to plunder). This is a bandit or thief – one who steals by violence/force out in the open as opposed to by stealth. These were part of armed gangs.

who strippedCLXXIX him, beatCLXXX him, and took off,CLXXXI leavingCLXXXII him half dead.CLXXXIII 

Notes on verse 30c

CLXXIX “stripped” = ekduo. 6x in NT– 3x Jesus being stripped before crucifixion, 2x in 2 Corinthians 5:3-4 as a metaphor for death – being stripped of this earthly tent, & 1x in Parable of the Good Samaritan when the man is attacked. From ek (from, from out of) + duo (to sink). This is to strip off or take off.
CLXXX “beat” = plege + epitithemi. Plege is from plesso (to pound, strike, flatten; figuratively, cause a calamity). This is a blow, stroke, wound, affliction, plague, calamity. Epitithemi is related to “set before” in v8 & “rejects” in v16. From epi (on, upon, what is fitting) + tithemi (see note LIII above). This is to lay on or place on, whether in a friendly or aggressive way.
CLXXXI “took off” = aperchomai. Related to “go” in v1 & “enter” in v5 & “go out” in v10. From apo (from, away from) + erchomai (see note XIII above). This is to depart, follow, or go off in a literal or figurative sense.
CLXXXII “leaving” = aphiemi. Related to “intelligent” in v21. From apo (from, away from) + hiemi (see note CXXII above). This is send away, release, permit, forgive, allow to depart, discharge, or send forth.
CLXXXIII “half dead” = hemithanes. 1x in NT. From hemisus (half) + thnesko (to die, be dead). This is literally half dead. It can also refer to a state of complete exhaustion.

31 Now by chanceCLXXXIV a priestCLXXXV was going down that road, and when he sawCLXXXVI him he passed by on the other side.CLXXXVII 

Notes on verse 31

CLXXXIV “chance” = sugkuria. Related to “Lord” in v1. 1x in NT. From sun (with, together with) + kureo (to happen by chance); {from kurios (see note XIII above)}. This is a coincidence or accident.
CLXXXV “priest” = hiereus. From hieros (sacred, something sacred, temple, holy, set apart; something consecrated to God or a god). This is a priest, used for Jewish and Gentile priests.
CLXXXVI “saw” = horao. Same as “see” in v24. See note CXL above.
CLXXXVII “passed by on the other side” = antiparerchomai. Related to “go” in v1 & “enter” in v5 & “go out” in v10 & “went away” in v30. 2x in NT. From anti (opposite, instead of, against) + parerchomai (pass by, neglect, disregard; figuratively, to perish or become void); {from para (from beside, by) + erchomai (see note XIII above)}. This is to pass across from.

32 So likewiseCLXXXVIII a Levite,CLXXXIX when he cameCXC to the place andCXCI sawCXCII him, passed by on the other side. 

Notes on verse 32

CLXXXVIII “likewise” = homoios. Related to “thank” in v21. From the same as homou (together); from homos (see note CXVII above). This is similar to, resembling, like.
CLXXXIX “Levite” = Leuites. 3x in NT. From Leui (Levi, the tribe or a name); from Hebrew Levi (Levi, or the tribe of Levi). This is someone descended from Levi who assists priests.
CXC “came” = ginomai. Same as “done” in v13. See note LXXIV above.
CXCI {untranslated} = erchomai. Same as “go” in v1. See note XIII above.
CXCII “saw” = horao. Same as “see” in v24. See note CXL above.

33 But a SamaritanCXCIII while travelingCXCIV cameCXCV upon him, and when he sawCXCVI him he was moved with compassion.CXCVII 

Notes on verse 33

CXCIII “Samaritan” = Samarites. 9x in NT. From samareia (Samaria, the city and its region); from Hebrew Shomron (capital of the northern kingdom of Israel); from shamar (to keep, watch, or preserve; to guard something or to protect it as a thorny hedge protects something). This is Samaritan.
CXCIV “travelling” = hodeuo. Related to “road” in v4. 1x in NT. From hodos (see note XXXII above). This is to journey or travel.
CXCV “came” = erchomai. Same as “go” in v1. See note XIII above.
CXCVI “saw” = horao. Same as “see” in v24. See note CXL above.
CXCVII “moved with compassion” = splagchnizomai. 12x in NT– 8x of Jesus having compassion on people or crowds. From splanxnon (inner organs, entrails; seen as the root of emotions). This is moved to compassion from deep within oneself – visceral empathy or sympathy, being deeply moved.

34 He wentCXCVIII to him and bandagedCXCIX his wounds,CC treatingCCI them with oilCCII and wine.CCIII

Notes on verse 34a

CXCVIII “went” = proserchomai. Related to “go” in v1 & “enter” in v5 & “go out” in v10 & “went away” in v30 & “passed by on the other side” in v31. From pros (for, at, towards) + erchomai (see note XIII above). This is to approach, draw near, come up to. It is also used figuratively to mean worship.
CXCIX “bandaged” = katadeo. Related to “ask” in v2 & “sandals” in v4. 1x in NT. From kata (down, against, throughout, among) + deo (see note XIX above). This is to bind up.
CC “wounds” = trauma. 1x in NT. Perhaps from titrosko (to wound). This is a wound. It is where the word “trauma” comes from.
CCI “treating” = epicheo. 1x in NT. From epi (on, upon, against, what is fitting) + cheo (to pour). This is to pour on.
CCII “oil” = elaion. 11x in NT. From elaia (the olive tree or that which it produces; can also refer to the Mount of Olives). This is olive oil.
CCIII “wine” = oinos. Perhaps from Hebrew yayin (wine; root means to effervesce). This is wine. It is where the word “oenophile” comes from.

Then he putCCIV him on his ownCCV animal,CCVI broughtCCVII him to an inn,CCVIII and took care ofCCIX him. 

Notes on verse 34b

CCIV “put” = epibibazo. Related to “carry” in v4 & “move” in v7 & “kingdom” in v9 & “brought down” in v15 & “kings” in v24. 3x in NT. From epibaino (to board, a horse or vessel, step on, arrive, go abroad); {from epi (on, upon, against, what is fitting) + baino (see note XXVII above)}. This is to place on.
CCV “his own” = idios. Same as “privately” in v23. See note CXXXII above.
CCVI “animal” = ktenos. 4x in NT. From ktaomai (to get, purchase, possess). This is an animal used for labor like a horse or a mule – for carrying loads or yoking to a vehicle. Specifically, it can refer to any domestic animal.
CCVII “brought” = ago. Related to “go” in v3 & “deserves” in v7. See note XXI above.
CCVIII “inn” = pandocheion. Related to “every” in v1 & “welcome” in v8. 1x in NT. From pandocheus (innkeeper or host); {from pas (see note IX above) + dechomai (see note LII above)}. This is literally somewhere that welcomes all. So, it is a hotel or a public inn.
CCIX “took care of” = epimeleomai. Related to “intended” in v1. 3x in NT. From epi (on, upon, to, against, what is fitting) + melo (see note XII above). This is to attend to.

35 The next day he took outCCX two denarii,CCXI gave them to the innkeeper,CCXII and said, ‘Take care of him, and when I come backCCXIII I will repayCCXIV you whatever more you spend.’CCXV 

Notes on verse 35

CCX “took out” = ekballo. Same as “send out” in v2. See note XX above.
CCXI “denarii” = denarion. 16x in NT. From Latin deni (ten each) + arius (belonging to). This is a silver Roman coin.
CCXII “innkeeper” = pandocheus. Related to “every” in v1 & “inn” in v34 & “welcome” in v8 & “inn” in v34. See note CCVIII above.
CCXIII “come back” = epanerchomai. Related to “go” in v1 & “enter” in v5 & “go out” in v10 & “went away” in v30 & “passed by on the other side” in v31 & “went” in v34. 2x in NT. From epi (on, upon, among, what is fitting) + anerchomai (to go up, ascend); {from ana (upwards, up, again, back, anew) + erchomai (see note XIII above)}. This is to return.
CCXIV “repay” = apodidomi. Related to “given” in v19 & “handed over” in v22. From apo (from, away from) + didomi (see note CI above). This is to give back, return, give away. It is to restore as when one makes payment – to rend what is due, to sell.
CCXV “spend” = prosdapanao. 1x in NT. From pros (at, towards, for) + dapanao (to spend, squander, waste; literally for spending money or figuratively for expending energy or using time); {from dapane (cost or expense); from dapto (to devour)}. This is to pay additionally.

36 Which of these three,CCXVI do you think,CCXVII wasCCXVIII a neighbor to the man who fellCCXIX into the hands of the robbers?” 

Notes on verse 36

CCXVI “three” = treis. This is three.
CCXVII “think” = dokeo. Related to “gracious will” in v21. See note CXXVII above.
CCXVIII “was” = ginomai. Same as “done” in v13. See note LXXIV above.
CCXIX “fell” = empipto. Related to “fall” in v18 & “fell into the hands of” in v30. 7x in NT. From en (in, on, at, by, with) + pipto (see note XCVIII above). This is to fall in, be trapped, involved with, or overwhelmed by.

37 He said, “The one who showedCCXX him mercy.”CCXXI

Jesus said to him, “GoCCXXII and doCCXXIII likewise.”

Notes on verse 37

CCXX “showed” = poieo. Same as “do” in v25. See note CXLIX above.
CCXXI “mercy” = eleos. This is mercy, pity, tender mercy, or compassion, whether from humans or from God. This is mercy, generally understood in action by word or deed. When we sing or say “kyrie eleison” (Lord, have mercy), it is related to this word.
CCXXII “go” = poreuomai. From poros (ford, passageway). This is to go, travel, journey, or die. It refers to transporting things from one place to another and focuses on the personal significance of the destination.
CCXXIII “do” = poieo. Same as “do” in v25. See note CXLIX above.

38 Now as they wentCCXXIV on their way, he entered a certain villageCCXXV where a womanCCXXVI named MarthaCCXXVII welcomedCCXXVIII him. 

Notes on verse 38

CCXXIV “went” = poreuomai. Same as “go” in v37. See note CCXXII above.
CCXXV “village” = kome. This is a village as contrasted with a city that has a wall.
CCXXVI “woman” = gune. Related to “done” in v13. Perhaps from ginomai (see note LXXIV above). This is woman, wife, or bride. This is where the word “gynecologist” comes from.
CCXXVII “Martha” = Martha. 13x in NT. From Aramaic marta (mistress, lady); from mar (master). This is Martha. See also (
CCXXVIII “welcomed” = hupodechomai. Related to “welcome” in v8 & “inn” in v34 & “innkeeper” in v35. 4x in NT. From hupo (by, under, about, subordinate to) + dechomai (see note LII above). This is to welcome – to treat someone as a guest, to consider someone within your care.

39 She hadCCXXIX a sisterCCXXX namedCCXXXI Mary,CCXXXII who satCCXXXIII at Jesus’s feet and listened to what he was saying.CCXXXIV 

Notes on verse 39

CCXXIX “had” = eimi. Same as “is” in v6. See note XL above.
CCXXX “sister” = adelphe. From adelphos (brother in a literal or figurative sense); {from a (with, sharing) + delphus (womb)}. This is sister in a literal or figurative sense.
CCXXXI “named” = kaleo. Related to keleuo (to command, order, direct); from kelomai (to urge on). This is to call by name, invite, to name, bid, summon, call aloud.
CCXXXII “Mary” = Maria. From Hebrew Miryam (Aaron and Moses’s sister); from marah (to be contentious, rebellious, bitter, provoking, disobedient; to be or make bitter or unpleasant; figuratively, to rebel or resist; causatively to provoke). This is Miriam or Mary.
CCXXXIII “sat” = parakathizo. 1x in NT. From para (beside, by, in the presence of) + kathizo (to sit, set, appoint, stay, rest); {from kathezomai (to sit down, be seated); {from kata (down, against, according to, among) + hezomai (to sit); {from aphedron (a seat, a base)}}. This is to sit beside or nearby.
CCXXXIV “saying” = logos. Related to “say” in v5 & “thank” in v21. From lego (see note XXXVI above). This is word, statement, speech, analogy. It is a word that carries an idea or expresses a thought, a saying. It could refer to a person with a message or reasoning laid out in words. By implication, this could be a topic, line of reasoning, or a motive. It can be used for a divine utterance or as Word – Christ.

40 But Martha was distractedCCXXXV by her many tasks,CCXXXVI so she cameCCXXXVII to him

Notes on verse 40a

CCXXXV “distracted” = perispao. Related to “greet” in v4. 1x in NT. From peri (about, concerning, around, encompassing) + spao (see note XXXI above). This word, to draw away, distract, trouble greatly. Figuratively, it is a distraction from worry or a burden.
CCXXXVI “tasks” = diakonia. Related to “dust” in v11. Perhaps from dia (through, across to the other side, thoroughly) + konia (see note LXI above) OR from dioko (to chase after, put to flight; by implication, to persecute or to purse like a hunter after its prey; this can be earnestly pursue or zealously persecute) {related to dio (put to flight)}. This is service, ministry, attending someone, service. It can mean serving someone at a table or otherwise as their servant/slave. It is also used for people who serve/minister in temples, as well as the work of Christian ministry. Figuratively, this word can mean money given for charity. This shares a root with “deacon” and is where the word “diaconate” comes from.
CCXXXVII “came” = ephistemi. Related to “sent” in v1 & “stood up” in v25. From epi (on, upon, what is fitting) + histemi (see note VI above). This is to stand upon, happen, be present. Usually, it is used in a literal sense.

and asked, “Lord, do you not careCCXXXVIII that my sister has leftCCXXXIX me to do all the workCCXL by myself?CCXLI Tell her, then, to helpCCXLII me.” 

Notes on verse 40b

CCXXXVIII “care” = melo. Related to “intended” in v1 & “took care of” in v34. 10x in NT. See note XII above.
CCXXXIX “left” = kataleipo. From kata (down, against, throughout, among) + leipo (to leave behind, remain, lack, abandon, fall behind while racing). This is to leave or leave behind, abandon, forsake, leave in reserve.
CCXL “do all the work” = diakoneo. Related to “dust” in v11 & “tasks” in v40. From diakonos (servant, minister, waiter, or attendant; a person who performs a service, including religious service); {perhaps from dia (through, across to the other side, thoroughly) + konia (see note LXI above) OR from dioko (see note CCXXXVI above)}. This is to wait at table, to serve generally, to minister or administer, to be in the office of deacon. To wait on someone as a slave, friend, or host.
CCXLI “by myself” = monos + ego. Monos is related to “remain” in v7. Perhaps from meno (see note XLIII above). This is alone, single, remaining, mere, desolate.
CCXLII “help” = sunantilambanomai. Related to “replied” in v30. 2x in NT– here and in Rom 8:26 where the Spirit helps us in our weaknesses for we do not know how to pray as we ought. From sun (with, together with) + antilambano (to help, share, enjoy, support); {from anti (opposite, instead of) + lambano (see note CLXXII above)}. This is to cooperate with, help.

41 But the Lord answered her, “Martha, Martha, you are worriedCCXLIII and distractedCCXLIV by many things, 42 but few thingsCCXLV are neededCCXLVI—indeed only one.CCXLVII 

Notes on verses 41-42a

CCXLIII “worried” = merimnao. 19x in NT. From merimna (care, worry, anxiety; being separated from the whole); from merizo (to divide, part, share, distribute, assign; figuratively, to differ); from meros (part, share, portion figurative or literal); from meiromai (to get your share, receive one’s allotment). This is to be anxious, distracted, or care for. It is being pulled in different directions – usually a negative.
CCXLIV “distracted” = thorubeo. 5x in NT. From thorubos (an uproar, noise, outcry, riot, disturbance, trouble; figuratively, a very emotional wailing or hysteria; a commotion that leads to panic or terror); from the same as thoreo (to be troubled, agitated, alarmed, be unsettled, be frightened); from throos (clamor, noise) or from threomai (to wail). This is to disturb, agitate, cause tumult, trouble, create panic.
CCXLV “few things” = oligos. Same as “few” in v2. See note XVIII above.
CCXLVI “needed” = chreia. From chraomai (to use, make use of, give what is needed, act in a specific way, request); related to chre (what is proper, fitting, or necessary). This is the is task, business, or affair. It can also be need, want, or destitution.
CCXLVII “one” = heis. This is one, a person, only, some.

Mary has chosenCCXLVIII the betterCCXLIX part,CCL which will not be taken awayCCLI from her.”

Notes on verse 42b

CCXLVIII “chosen” = eklego. Related to “say” in v5 & “thank” in v21 & “saying” in v39. From ek (from, from out of) + lego (see note XXXVI above). This is to choose, select.
CCXLIX “better” = agathos. This is good, a benefit, or a good thing. It is good by its very nature, intrinsically good. A different word, kalos, refers to external signs of goodness.
CCL “part” = meris. Related to “worried” in v41. From meros (see note CCXLIII above). This is portion or share, whether literal or figurative.
CCLI “taken away” = aphaireo. Related to “lambs” in v3 & “heaven” in v15. 10x in NT. From apo (from, away from) + haireo (to take, choose, or prefer) {probably related to airo (see note XXIV above)}. This is remove, take away, cut in a literal or figurative sense.

Image credit: “The Good Samaritan” on the Barmenia House in Hannover, Germany. Photo by Gerd Fahrenhorst, 2022.

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