Luke 18

^I “parable” = parabole. From paraballo (literally to throw beside, compare, arrive, liken); {from para (by, beside, in the presence of) + ballo (to throw, cast, place, put, drop)}. This is a parable, comparison, adage. Quite often a tale told or a metaphor to establish a point, but it could be a true story.
^II “need” = dei. From deo (to tie, bind, compel; declare unlawful). This is what is necessary or proper. It is what is needed or what one should do – a duty or something inevitable. This refers to something absolutely necessary.
^III “pray” = proseuchomai. From pros (advantageous for, at, toward) + euchomai (to wish, make a request, pray). This is to pray or pray for, to worship or supplicate. It is more literally exchanging one’s own wishes for God’s.
^IV “always” = pantote. From pas (all, every, each) + tote (then, whether past or future); {from hote (when); from ho (the)}. This is literally every when. It is always, at all times.
^V “lose heart” = ekkakeo. 6x in NT. From ek (from, from out of) + kakos (bad, evil, harm, ill; evil that is part of someone’s core character – intrinsic, rotted, worthless, depraved, causing harm; deep inner malice that comes from a rotten character). This is to be faint, bad, fail, or be weak. It is the aftermath of deep, inner weariness – exhausted or dispirited.

^VI “said” = lego. This is to speak, say, name, call, command. It is generally to convey verbally.
^VII “city” = 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.
^VIII “was” = eimi. This it to be, exist.
^IX “judge” = krites. 19x in NT. 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 judge or ruler.

^X “feared” = phobeo. From phobos (panic flight, fear, fear being caused, terror, alarm, that which causes fear, reverence, respect); from phebomai (to flee, withdraw, be put to flight). This is also to put to flight, terrify, frighten, dread, reverence, to withdraw or avoid. It is sometimes used in a positive sense to mean the fear of the Lord, echoing Old Testament language. More commonly, it is fear of following God’s path. This is where the word phobia comes from.
^XI “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
^XII “had respect” = entrepo. 9x in NT. From en (in, on, at, by, with) + trepo (to turn; may imply turn with change). This is to turn. It could be to turn to pay rapt attention to, to turn in shame, recoil, or to turn to in respect.
^XIII “people” = anthropos. Probably from aner (man, male, husband) + ops (eye, face); {from optanomai (to appear, be seen); perhaps from horao (become, seem, appear)}. This is human, humankind. Used for all genders.

^XIV “widow” = chera. Perhaps from the base of chasma (chasm, gap, gulf); from chasko (to yawn). This is widow literally or figuratively.
^XV “kept coming” = erchomai. This is to come or go in a literal or figurative sense.
^XVI “grant…justice” = ekdikeo. 6x in NT. From ekdikos (to avenge, enact a just punishment or judgment); {from ek (from, from out of) + 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 (to show, point out, exhibit; figurative for teach, demonstrate, make known)}}. This is to defend, vindicate, dole out justice, or avenge. It can also mean retaliate.
^XVII “accuser” = antidikos. Related to “grant…justice” in v3. 5x in NT– 4x meaning opponent in court and 1x referring to Satan. From anti (opposite, instead of, against) + dike (see note XVI above). This is an opponent or adversary, whether in court or the devil. It is someone bringing former charges and seeking damages.

^XVIII “while” = chronos. Time in the chronological sense, quantitative time or a duration of time.
^XIX “refused” = ou + thelo. Thelo 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.
^XX “anyone” = anthropos. Same as “people” in v2. See note XIII above.

^XXI “keeps” = parecho. 16x in NT– including Luke 6:29: “if anyone strikes you on the cheek, offer the other also.” From para (beside, by, in the presence of) + echo (to have, hold, possess). This is present, to show, bring, give, offer to hold near.
^XXII “bothering” = kopos. 18x in NT. From kopto (to cut, strike, cut off; beating the chest to lament and so to mourn). This is trouble, toil, or labor. This is working to the point of exhaustion or weariness. At base, this refers to a blow that lands so swiftly that one is seriously weakened. Figuratively, this is being greatly tired or working to the point of being without strength.
^XXIII “wear…out” = hupopiazo. Related to “people” in v2. 2x in NT. From hupopion (under the eyes); {from hupo (by, under, about, subordinate to) + ops (see note XIII above)}. This is to hit hard under the eye – to cause a black eye. Figuratively, it is to disable an opponent by harassing them until they comply, to weary.
^XXIV “continually” = telos. From tel– (to reach a goal or aim); This is an end, aim, purpose, completion, goal, consummation, or tax. It is completing a stage of something and everything that results from that completion. It can be literal or figurative.

^XXV “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.
^XXVI “listen” = akouo. This is hear or listen, but it also means to understand by hearing. This is where the word “acoustics” comes from.
^XXVII “unjust” = adikia. Related to “grant…justice” and “accuser” in v3. From adikos (unjust, unrighteous, wicked, treacherous); {from a (not, without) + dike (see note XVI above)}. This is injustice, unrighteousness, of some other kind of harm or wrong. It is justice in a legal setting or a morally wrong action or character.
^XXVIII “grant” = poieo. This is to make, do, act, construct, abide, or cause.
^XXIX “justice” = ekdikesis. Related to “grant…justice” and “accuser” in v3 & “unjust” in v6. 9x in NT. From ekdikeo (see note XVI above). This is vengeance, vindication, or punishment.

^XXX “chosen” = eklektos. Related to “said” in v2. From eklego (to choose, select, elect); {from ek (from, from out of) + lego (see note VI above)}. This is to select or choose. It is making a personal choice – a favorite.
^XXXI “cry” = boao. 12x in NT. From boe (a cry or shout). This is cry out, make a distress call, ask for desperately need assistance.
^XXXII “day” = hemera. Perhaps from hemai (to sit). This is day, time, or daybreak.
^XXXIII “delay long” = makrothumeo. 10x in NT. From makros (long, long lasting) {from mekos (length); probably related to megas (great or large)} + thumos (passion, wrath; actions emerging from passion or impulse) {from thuo (to rush along, breathe violently, offer sacrifice)}. This is properly long tempered. It refers to one who delays anger, perseveres, or is patient. One could also say longsuffering or forbearing.

^XXXIV “quickly” = tachos. 8x in NT. From tachus (quickly, promptly; without unreasonable delay). This is quickly or immediately. It is not rushed, but as fast as is reasonable.
^XXXV “and yet” = plen. From pleion (many, more, great, having a greater value, more excellent); from polus (much, many, abundant). This is yet, nevertheless.
^XXXVI “Son” = Huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.
^XXXVII “Man” = anthropos. Same as “people” in v2. See note XIII above.

^XXXVIII “find” = heurisko. This is to find, learn, or obtain. It is to discover something, which generally implies a period of searching for it. This is to find in a literal or figurative sense. This is where the word “heuristic” comes from.
^XXXIX “faith” = pistis. From peitho (to have confidence, urge, be persuaded, agree, assure, believe, have confidence, trust). This is less about knowing, believing, and repeating a list of doctrines then it is about trusting God. Faith means listening to God and seeking to live a holy life even (and especially) when we don’t understand how everything works or fits together. Faith is about being faithful (trusting and doing) rather than being all knowing.
^XL “earth” = ge. This is earth, land, soil, region, country, the inhabitants of an area.

^XLI “trusted” = peitho. Related to “faith” in v8. See note XXXIX above.
^XLII “righteous” = dikaios. Related to “grant…justice” and “accuser” in v3 & “unjust” in v6 & “justice” in v7. From dike (see note XVI above). This is correct, righteous, just, or a righteous person. It implies innocent or conforming to God’s standard of justice.
^XLIII “others” = loipos. From leipo (to leave behind, be lacking). This is the rest, remained, remnant, other, residue.
^XLIV “contempt” = exoutheneo. 11x in NT. From ek (from, from out of) + oudeis (no one, none, nothing; ruling out absolutely); {from oude (and not, neither, not even) {from ou (not, no) + de (but, and, now, indeed)} + heis (one, first, alone)}. Properly, this is casting someone or something out as nothing, consider someone or something nothing – of no account. This would be to treat someone with utter contempt or to ignore them.

^XLV “two” = duo. This is two or both.
^XLVI “went up” = anabaino. From ana (up, back, among, again, anew) + the same as basis (step, hence foot; a pace); {from baino (to walk, to go)}. This is to come up in a literal or figurative sense – ascent, rise, climb, enter.
^XLVII “temple” = hieron. From hieros (sacred, something sacred, temple, holy, set apart; something consecrated to a god). This is the word for temple.
^XLVIII “one” = heis. This is one, a person, only, some.

^XLIX “Pharisee” = Pharisaios. From Aramaic peras (to divide, separate) and from Hebrew parash (to make distinct, separate, scatter). This is a Pharisee, a member of a Jewish sect active in the 1^st century. Their name meant separate in the sense of wanting to live a life separated from sin. Whereas the Sadducees were part of the priestly line and inherited their religious position and responsibilities, Pharisees were regular people who studied the scriptures and offered guidance to regular folk. Sadducees were often wealthier and willing to sacrifice their identity to rub elbows with Roman society. Pharisees were often more concerned with what it meant to follow God without compromising what made them different as followers of God. Sadducees primarily believed in that which was written down (the first five books of the Bible) and Pharisees believed in the Bible and the traditions of the elders. Pharisees had a very wide range of interpretations and diversity of opinion. Their standard mode of religious engagement was lively debate with one another. To argue religion with another teacher was to recognize that they had something of value to offer.
^L “other” = 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.
^LI “tax collector” = telones. Related to “continually” in v5. From telos (see note XXIV above) + oneomai (to buy); {from onos (a price or sum)}. This is tax collector, one who worked for the Romans taking taxes from Jews. It also meant the toll house. Literally, this is “paying at the end.”

^LII “standing” = histemi. This is to stand, place, establish, appoint, stand ready, be steadfast.
^LIII “thank” = eucharisteo. From eu (good, well, well done, rightly) + charis (grace, kindness, favor, gratitude, thanks; being inclined to or favorable towards – leaning towards someone to share some good or benefit; literal, figurative, or spiritual; grace as abstract concept, manner, or action); {from chairo (to rejoice, be glad; used to say hello; properly, delighting in the grace of God or experiencing God’s favor); from char– (to extend favor, lean towards, be inclined to be favorable towards)}. This is giving thanks, being thankful. It is a recognition that God’s grace is good and actively showing gratitude. It can also be used for saying grace before eating. This is where “eucharist” comes from.
^LIV “other” = loipos. Same as “others” in v9. See note XLIII above.

^LV “thieves” = harpax. 5x in NT. From harpazo (to seize by force, snatch away); from haireo (to choose, take); from airo (raise, take up, lift, remove). This is seizing suddenly, ravenous, ferocious, a thief, swindler.
^LVI “rogues” = adikos. Related to “grant…justice” and “accuser” in v3 & “unjust” in v6 & “justice” in v7 & “righteous” in v9. 12x in NT. See note XXVII above.
^LVII “adulterers” = moichos. 3x in NT. This is adulterer; a man who has been with a married woman. Figuratively, an apostate.

^LVIII “fast” = nesteuo. From a (not, without) + esthio (to eat or figuratively to devour or consume like rust). This is to fast, not eat food, to make a religious fast.
^LIX “twice” = dis. Related to “two” in v10. 7x in NT. From duo (see note XLV above). This is twice, entirely, again.
^LX “week” = sabbaton. From Hebrew shabbath (sabbath); from shabath (to rest, stop, repose, cease working; by implication, to celebrate). This is the sabbath. It can also be used as shorthand for a week i.e. the time between two sabbaths.
^LXI “give a tenth” = apodekatoo. 4x in NT. From apo (from, away from) + dekatoo (to tithe or gather tithes); {from dekate (a tenth or tithe); from deka (ten or -teen)}. This is to give or take a tithe – a tenth part.
^LXII “all” = pas. Related to “always” in v1. See note IV above.
^LXIII “income” = ktaomai. 7x in NT. This is to get, purchase, acquire, gain.

^LXIV “far off” = makrothen. Related to “delay long” in v7. 14x in NT. From makros (see note XXXIII above). This is from far away.
^LXV “would” = thelo. Same as “refused” in v4. See note XIX above.
^LXVI “lift up” = epairo. Related to “thieves” in v11. 19x in NT. From epi (on, upon, among, what is fitting) + airo (see note LV above). This is to lift up or raise in a literal or figurative sense. Figuratively, it could mean to exalt oneself.
^LXVII “eyes” = ophthalmos. Related to “people” in v2 & “wear…out” in v5. From optanomai (see note XIII above). This is eye or sight. It is used figuratively for the mind’s eye, a vision, or for envy.
^LXVIII “heaven” = ouranos. May be related to oros (mountain, hill); probably related to airo (raise, take up, lift, remove). 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.

^LXIX “beating” = tupto. 14x in NT. This is to strike, beat, or wound – generally with a stick or cudgel. It is hitting with repeated blows. So, it contrasts with paiso and patasso, which describe single blows by hand or weapon. Also contrast plesso (beating with a fist or hammer), rhapizo (to slap), and tugchaono (hitting accidentally). This word is hitting to punish. Figuratively, it can refer to being offended.
^LXX “breast” = stethos. Related to “standing” in v11. 5x in NT. Perhaps from histemi (see note LII above). This is the breast or chest.
^LXXI “be merciful” = hilaskomai. Related to “thieves” in v11 & “look up” in v13. 2x in NT. From the same as hileos (forgiving, merciful, gracious, cheerful as benevolent; a way to say “far be it”); from hilaos (gracious, benevolent) or from haireomai (see note LV above)}. This is to make propitiation i.e. a sacrifice of atonement, to be merciful, reconcile, forgive, show favor.
^LXXII “sinner” = hamartolos. From hamartano (to miss the mark, do wrong, make a mistake, sin); {from a (not) + meros (a part or share)}. This is sinning, sinful, sinner. It referred to missing the mark or falling short. The term was also used in archery for missing the target.

^LXXIII “went down” = katabaino. Related to “went up” in v10. From kata (down, against, throughout, among) + baino (see note XLVI 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.
^LXXIV “home” = oikos. This is house – the building, the household, the family, descendants, the temple.
^LXXV “justified” = dikaioo. Related to “grant…justice” and “accuser” in v3 & “unjust” in v6 & “justice” in v7 & “righteous” in v9 & “rogues” in v11. From dikaios (see note XLII 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.
^LXXVI “exalt” = 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.
^LXXVII “humbled” = tapeinoo. 14x in NT. From tapeinos (low in position, depressed, low in circumstance; fig humiliated, low in spirit). This is bringing someone or something low. Figuratively to humble or humiliate – to depress or abase.

^LXXVIII “bringing” = prosphero. From pros (at, to, with, towards, advantageous for) + phero (to bear, bring, lead, make known publicly; to carry in a literal or figurative sense). This is to offer gifts or sacrifices, to bring up.
^LXXIX “infants” = brephos. 8x in NT. This is used of a fetus (as when the child leapt in Elizabeth’s womb on seeing Mary in Luke 1:41) or a newborn (as the child found in the manger in Luke 2:12). It is a young child or an infant in a literal or figurative sense.
^LXXX “touch” = haptomai. From hapto (to touch, handle, kindle, lay hold of). This is a touch that has an impact on what is being touched – it has an influence on the recipient so that the recipient is changed.

^LXXXI “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.
^LXXXII “saw” = horao. Related to “people” in v2 & “wear…out” in v5 & “look up” in v13. See note XIII above.
^LXXXIII “sternly ordered…not to do” = epitimao. From epi (on, upon, against, what is fitting) + timao (properly, this is setting a value or price on something, to estimate. Figuratively, it speaks to what level of honor we afford someone or something depending on our personal feeling toward it. By implication, this can mean to revere or honor); {from time (worth or perceived value; literally, price, but figuratively, the honor or value one sees in someone or something; can be esteem or dignity; can also mean precious or valuables); from tino (to pay, be punished, pay a penalty or fine because of a crime); from tio (to pay respect, value)}. This is to render what is due – to assign the value that is appropriate for the situation. So, it could mean to honor or to warn, to rebuke or to charge. Generally, it is a warning meant to guide someone away from doing something wrong or taking the wrong path. It can imply to forbid.

^LXXXIV “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.
^LXXXV “called for” = proskaleo. From pros (at, to, toward, with) + kaleo (to call by name, invite, to name, bid, summon, call aloud); {related to keleuo (to command, order, direct); from kelomai (to urge on)}. This is to call to oneself, summon.
^LXXXVI “let” = aphiemi. From apo (from, away from) + hiemi (to send). This is send away, release, permit, forgive, allow to depart, discharge, or send forth.

^LXXXVII “children” = paidion. From pais (child, youth, servant, slave); perhaps from paio (to strike or sting). This is a child as one who is still being educated or trained. Perhaps one seven years old or younger. Used figuratively for an immature Christian.
^LXXXVIII “stop” = koluo. Perhaps from the same as kolazo (to punish, particularly to punish slaves so that they are restricted or chastised); from kolos (docked, dwarf). This is to hinder or prevent, restrain, refuse. It can be prevent, whether through words or actions.
^LXXXIX “kingdom” = basileia. Related to “went up” in v10 & “went down” in v14. From basileus (king, emperor, sovereign); probably from basis (see note XLVI above). This is kingdom, rule, authority, sovereignty, royalty, a realm.

^XC “truly” = amen. From Hebrew amen (verily, truly, amen, truth, so be it, faithfulness); from aman (to believe, endure, fulfill, confirm, support, be faithful, put one’s trust in, be steadfast. Figuratively, this is to be firm, steadfast, or faithful, trusting, believing, being permanent, morally solid). This word is literally firmness, but figuratively fidelity, faithfulness, honesty, responsibility, trust, truth, steadfastness. Properly, it is to be sure, certain, or firm. This is a word of emphasis indicating that something crucial follows.
^XCI “receive” = 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.
^XCII “little child” = paidion. Same as “children” in v16. See note LXXXVII above.
^XCIII “enter” = eiserchomai. Related to “kept coming” in v3. From eis (to, into, for, among) + erchomai (see note XV above). This is to go in in a literal or figurative sense.

^XCIV “ruler” = archon. From archo (to rule, begin, have first rank or have political power). This is ruler, leader, magistrate, official, prince, chief.
^XCV “asked” = eperotao. From epi (on, upon, against, what is fitting) + erotao (asking a question or making an earnest request; used when one anticipates special consideration for their request); {from eromai (to ask) OR from ereo (to say, tell, call, speak of)}. This is to question, interrogate, seek, or demand. The questioner is at an advantage – in a preferred position when they make their question.
^XCVI “good” = 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.
^XCVII “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.

^XCVIII “do” = poieo. Same as “grant” in v7. See note XXVIII above.
^XCIX “inherit” = kleronomeo. 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 (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 to acquire or get by inheriting.
^C “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.
^CI “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.

^CII “call” = lego. Same as “said” in v2. See note VI above.
^CIII “alone” = heis. Same as “one” in v10. See note XLVIII above.
^CIV “know” = eido. This is to know, consider perceive, appreciate, behold, or remember. It means seeing with one’s eyes, but also figuratively, it means perceiving – seeing that becomes understanding. So, by implication, this means knowing or being aware.
^CV “commandments” = entole. Related to “continually” in v5 & “tax collector” in v10. From entellomai (to charge, command, give orders or instructions) {from en (in, on, at, by, with) + tellomai (to accomplish); {from telos (see note XXIV above)}}. This is an order, command, ordinance, or law. It focuses on the purpose of the command and its end result.

^CVI “commit adultery” = moicheuo. Related to “adulterers” in v11. 15x in NT. From moichos (see note LVII above). This is committing adultery or adultery itself. Used of a man with a married woman or a married man with anyone other than his wife.
^CVII “murder” = phoneuo. 12x in NT. From phoneus (a murderer); from phonos (killing, murder, or slaughter; one of the crimes that Barabbas and Saul are accused of); from pheno (to slay). This is to kill or murder. It is killing on purpose without justification.
^CVIII “steal” = klepto. 13x in NT. This is to steal by stealth – not in the open or using violence.

^CIX “bear false witness” = pseudomartureo. 5x in NT. From pseudomartus (false witness); {from pseudes (false, lying, wicked); {from pseudomai (to lie, deceive, falsify)}} + martus (a witness whether having heard or seen something; witness literally, judicially, or figuratively; by analogy, a martyr). This is to bear false witness or give untrue evidence.
^CX “honor” = timao. Related to “sternly ordered…not to do it” in v15. See note LXXXIII above.
^CXI “father” = pater. This is father in a literal or figurative sense. Could be elder, senior, ancestor, originator, or patriarch.
^CXII “mother” = meter. This is mother in a literal or figurative sense.
^CXIII “kept” = phulasso. This is to guard something so that it doesn’t escape – to watch over it vigilantly. This is being on guard in a literal or figurative sense.
^CXIV “youth” = neotes. 4x in NT. From neos (young, new, youth, person). This is youth or newness.

^CXV “heard” = akouo. Same as “listen” in v6. See note XXVI above.
^CXVI “is…lacking” = leipo. Related to “others” in v9. 6x in NT. See note XLIII above.
^CXVII “sell” = poleo. This is to barter or sell. It can also refer to the thing that is sold.
^CXVIII “own” = echo. Related to “keeps” in v5. See note XXI above.
^CXIX “distribute” = diadidomi. 4x in NT. From dia (through, because of, across, thoroughly) + didomi (give, offer, place, bestow, deliver; give in a literal or figurative sense). This is to distribute, divide, or deal out.
^CXX “poor” = ptochos. From ptosso (to crouch or cower as a beggar does). This is poor or destitute – someone who is extremely poor and bowed down because of a long struggle under poverty. Properly, it means bent over so figuratively it is someone who is deeply destitute and lacking tangible resources. This is a beggar – as extremely opposite a wealthy person as possible.

^CXXI “have” = echo. Same as “own” in v22. See note CXVIII above.
^CXXII “treasure” = thesauros. 17x in NT. From tithemi (to place, lay, set, establish). This is treasure, storehouse, deposit. It can be used figuratively for treasured thoughts.
^CXXIII “come” = deuro. 9x in NT. This is come here, hither, hence, now, until now.
^CXXIV “follow” = akoloutheo. From a (with, fellowship, union) + keleuthos (road, way). This is to accompany or follow someone, especially the way a disciple does.

^CXXV “became” = 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.
^CXXVI “sad” = perilupos. 5x in NT– including 2x when Jesus prays in Gethsemane in Matthew and Mark. From peri (about, concerning, all around, encompassing) + lupe (pain, whether physical or mental; grief, sorrow, distress, a heavy heart). This is very sorrowful, deeply grieved.
^CXXVII “very” = sphodra. 11x in NT. From sphodros (exceeding, very much, all out, violent). This is exceedingly, greatly, deeply. This is going all out, with total effort, done to the fullest extent.
^CXXVIII “rich” = plousios. Related to “and yet” in v8. From ploutos (abundance, wealth, or riches; money, possessions, spiritual abundance, or a valuable bestowment); from polus (see note XXXV above) OR pleo (to sail, voyage); {probably from pluno (to plunge – so to wash); from pluo (to flow)} OR pletho (to fill, accomplish, supply; to fill to maximum capacity). This is wealthy, having full resources. It can be a rich person or refer to God’s abundance.

^CXXIX “looked” = horao. Same as “saw” in v15. See note LXXXII above.
^CXXX Some manuscripts add “became sorrowful” = perilupos + ginomai. Same as v23. See notes CXXV & CXXVI above.
^CXXXI “hard” = duskolos. 3x in NT. From duskolos (properly, hard to satiate with food; used to mean hard to please more broadly, difficult); {from dus (un- or mis-) + kolon (food)}. This is hard, with difficulty, problematic.
^CXXXII “wealth” = chrema. 7x in NT. From chraomai (to use, make use of, give what is needed, act in a specific way, request). This is something one uses or needs. It could be money, possessions, or wealth.
^CXXXIII “enter” = eisporeuomai. 18x in NT. From eis (to, into, for, among) + poreuomai (to go, travel, journey, die; refers to transporting things from one place to another; focuses on the personal significance of the destination); {from poros (passageway)}. 18x in NT. This is to enter or journey in in a literal or figurative sense.

^CXXXIV “easier” = eukopoteros. Related to “thank” in v11 & “bothering” in v5. 7x in NT. From eukopos (easy); {from eu (see note LIII above) + kopos (see note XXII above)}. This is easier, better for labor.
^CXXXV “camel” = kamelos. 6x in NT. From Hebrew gamal (camel); from gamal (how one deals with someone whether positively or negatively – so to reward, requite; to wean or the work that goes into something ripening). This is a camel.
^CXXXVI “eye” = trupema. 2x in NT. From trema (hole, eye); from tetraino (to pierce) OR from the base of trumalia (hole, eye of the needle); from truo (to wear away). This is hole, aperture, needle’s eye.
^CXXXVII “needle” = belos. Related to “parable” in v1. 2x in NT. From ballo (see note I above). This is an kind of missile – an arrow, dart, or spear.

^CXXXVIII “can” = dunamai. This is to be able, or something that is possible. It can also be empowered or being powerful. The Greek word for “miracle” (dunamis) comes from this root.
^CXXXIX “saved” = sozo. From sos (safe, rescued, well). This is to save, heal, preserve, or rescue. Properly, this is taking someone from danger to safety. It can be delivering or protecting literally or figuratively. This is the root that “savior” and “salvation” come from in Greek.
^CXL “impossible” = adunatos. Related to “can” in v26. 10x in NT. From a (not, without) + dunatos (mighty or powerful; ability of persons, possibility of things; what can be given the power or ability that the subject exhibits); {from dunamai (see note CXXXVIII above)}. This is powerless, unable, impotent, or impossible. It is weak in a literal or figurative sense.
^CXLI “mortals” = anthropos. Same as “people” in v2. See note XIII above.
^CXLII “possible” = dunatos. Related to “can” in v26 & “impossible” in v27. See note CXL above.

^CXLIII “Peter” = Petros. Related to petra (large rock that is connected and or projecting like a rock, ledge, or cliff; can also be cave or stony ground). This is Peter, a stone, pebble, or boulder.
^CXLIV “look” = idou. Related to “know” in v20. From eido (see note CIV above). This is see! Lo! Behold! Look! Used to express surprise and or draw attention to the statement.
^CXLV “left” = aphiemi. Same as “let” in v16. See note LXXXVI above.
^CXLVI “our homes” = 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).

^CXLVII “house” = oikia. Related to “home” in v14. From oikos (see note LXXIV above). This is a house, household, goods, property, family, or means.
^CXLVIII “wife” = gune. Related to “became” in v23. Perhaps from ginomai (see note CXXV above). This is woman, wife, or bride. This is where the word “gynecologist” comes from.
^CXLIX “brothers” = adelphos. From a (with, community, fellowship) + delphus (womb). This is a brother in a literal or figurative sense. It is also used of another member of the Church.
^CL “parents” = goneus. Related to “became” in v23 & “wife” in v29. From ginomai (see note CXXV above). This is a parent or a father.
^CLI “children” = teknon. From tikto (to beget, bring forth, produce). This is a child, descendant, or inhabitant.

^CLII “get back” = apolambano. 10x in NT. From apo (from, away from) + lambano (active acceptance/taking of what is available or what has been offered; emphasizes the choice and action of the individual). This is to receive back, separate, to get one’s due.
^CLIII “very much more” = pollaplasion. Related to “and yet” in v8 & “rich” in v23. 1x in NT. From polus (see note XXXV above) + perhaps polus (see above). This is manifold more.
^CLIV “age” = kairos. This is season, opportunity, occasion. The word chronos is used for chronological time. Kairos is used for spiritually significant time – the right time or appointed time.
^CLV “age” = aion. Related to “eternal” in v18. See note C above.
^CLVI “come” = erchomai. Same as “kept coming” in v3. See note XV above.

^CLVII “twelve” = dodeka. Related to “two” in v10 & “twice” in v12 & “give a tenth” in v12. From duo (see note XLV above) + deka (see note LXI above). This is twelve – also shorthand for the apostles.
^CLVIII “took…aside” = paralambano. Related to “get back” in v30. From para (beside, by, in the presence of) + lambano (see note CLII above). This is to receive, take, acknowledge, associate with. It can also mean to take on an office or to learn.
^CLIX “look” = idou. Same as “look” in v28. See note CXLIV above.
^CLX “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.

^CLXI “everything” = pas. Same as “all” in v12. See note LXII above.
^CLXII “written” = grapho. This is to write or describe. It is where the word “graphic” comes from.
^CLXIII “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.
^CLXIV “be accomplished” = teleo. Related to “continually” in v5 & “tax collector” in v10 & “commandments” in v20. From telos (see note XXIV above). This is to complete, fulfill, accomplish, end.

^CLXV “handed over” = paradidomi. Related to “distribute” in v22. From para (from beside, by) + didomi (see note CXIX above). This is literally to hand over – hence to deliver, abandon, or betray. It implies a personal involvement.
^CLXVI “gentiles” = ethnos. Probably from etho (a custom or culture). This is people who are united by having similar customs or culture. Generally, it is used to refer to Gentiles. This is a tribe, race, nation, or Gentiles in general. This is where the term “ethnicity” comes from.
^CLXVII “mocked” = empaizo. Related to “children” in v16. 13x in NT. From en (in, on, at, by, with, among) + paizo (to play like a child does – can include singing and dancing); {from pais (see note LXXXVII above)}. This is to mock, ridicule, jeer.
^CLXVIII “insulted” = hubrizo. 5x in NT. From hubris (insult, damage, harm, reproach, insolence; damage that includes reproach); from huper (by, under, over, above, under the authority of another). This is to insult, mistreat, steal. Figuratively, it is to harm someone so that they experience a loss, particularly to their reputation or honor. So, it is violence or abuse. This is where the word “hubris” comes from.

^CLXIX “flogged” = mastigoo. 7x in NT. From mastix (a whip that had leather straps with metal bits sewn onto them; figurative for great pain, suffering, disease, or plague; a Roman whip used on criminals, the flagellum); probably from massaomai (to chew, gnaw, consume); from masso (to handle, squeeze). This is to flog or whip someone – the victim being strapped to a pole. Used figuratively for being chastised.
^CLXX “kill” = apokteino. From apo (from, away from) + kteino (to kill). To put to death, kill, slay. Figuratively, this word can mean abolish, destroy, or extinguish.
^CLXXI “third” = tritos. From treis (three). This is third.
^CLXXII “rise again” = anistemi. Related to “standing” in v11 & “breast” in v13. From ana (upwards, up, again, back, anew) + histemi (see note LII above). This is to raise up, rise, appear. It is to stand up literally or figuratively. Can also mean to resurrect.

^CLXXIII “understood” = suniemi. Related to “let” in v16. From sun (with, together with) + hiemi (see note LXXXVI above). This is to put together – used figuratively to mean understand, consider, gain insight. It is bringing together facts or notions and synthesizing them into a whole. It is making a summary to arrive at a final conclusion that includes how to apply the insight to life. It can also imply acting piously or being wise.
^CLXXIV “what…said” = rhema. Related to “asked” in v18. From rheo (to speak, command, make, say, speak of); from ereo (see note XCV above). This is word, which implies a matter or thing spoken, a command, report, promise, thing, or business. Often used for narration, commands, or disputes.
^CLXXV “hidden” = krupto. 18x in NT. This is to hide by covering, secret, hidden things. This is the root of the word “cryptography.”
^CLXXVI “grasp” = ginosko. This is to know, recognize, realize, perceive, learn. It is knowledge gained through personal experience.

^CLXXVII {untranslated} = ginomai. See note CXXV above.
^CLXXVIII “approached” = eggizo. From eggus (nearby or near in time). This is extremely close by – approaching, at hand, immediately imminent.
^CLXXIX “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.”

^CLXXX “blind man” = tuphlos. Derivation unclear. Perhaps from tuphoo (to be conceited, foolish, puffed up, haughty; properly, to blow smoke; figuratively being muddled or cloudy in mind; poor judgment that harms spiritual clarity; also, being covered with smoke – so filled with pride); from tuphos (smoke, vanity, arrogance); from tupho (to raise smoke, smolder, slowly consume without flame). This is blind or a blind person – perhaps in the sense of smoke making things opaque and impossible to see. This is blind literally or figuratively.
^CLXXXI “sitting” = kathemai. Related to “day” in v7. From kata (down, against, throughout, among) + hemai (see note XXXII above). This is to sit, be enthroned, or reside.
^CLXXXII “roadside” = hodos. This is way, road, path, or journey. It can imply progress along a route.
^CLXXXIII “begging” = epaiteo. 2x in NT. From epi (on, upon, to, against, what is fitting) + aiteo (to ask, demand, beg, desire). This is to beg as in ask for alms. It can also mean being a beggar.

^CLXXXIV “crowd” = ochlos. Related to “keeps” in v5 & “own” in v22. Perhaps from echo (see note XXI above). This is a crowd, the common people, a rabble. Figuratively, it can refer to a riot.
^CLXXXV “going by” = diaporeuomai. Related to “enter” in v24. 5x in NT. From dia (through, because of, across, thoroughly) + poreuomai (see note CXXXIII above). This is to travel through, pass.
^CLXXXVI “asked” = punthanomai. 12x in NT. This is to ask in order to learn. It is not to ask a favor (erotao in Greek), to demand something felt to be owed (aiteo), to search for a hidden thing (zeteo), or to ask for urgent help (deomai). This is to figure something out through questions.
^CLXXXVII “what was happening” = tis + eimi + houtos. Literally, “what this might be.” Eimi is the same as “was” in v2. See note VIII above.

^CLXXXVIII “told” = apaggello. From apo (from, away from) + aggello (to announce, report); {from aggelos (angel, messenger); probably from ago (to lead, bring, carry, guide, drive)}. This is to report, declare, bring word. It is an announcement that emphasizes the source.
^CLXXXIX “Nazareth” = Nazoraios. 13x in NT. Probably from nazara (Nazareth); perhaps from netser (branch) OR from natsar (to watch, guard, protect). This is Nazarene. See  https://en.wikipedia.org/wiki/Nazareth
^CXC “passing by” = parerchomai. Related to “kept coming” in v3 & “enter” in v17. From para (from beside, by) + erchomai (see note XV above). This is pass by, neglect, disregard. Figuratively, it can mean to perish or to become void.

^CXCI “shouted” = boao. Same as “cry” in v7. See note XXXI above.
^CXCII “David” = Dauid. From Hebrew David (David); from the same as dod (beloved, love, uncle); the root may mean to boil, which is used figuratively to describe love. So, this implies someone you love such as a friend, a lover, or a close family member like an uncle. David’s name likely means something like “beloved one.”
^CXCIII “have mercy” = eleeo. From eleos (mercy, pity, tender mercy, or compassion; generally understood in action by word or deed). This is to have pity on, show mercy to, be compassionate; often used for God’s grace. When we sing or say “kyrie eleison” (Lord, have mercy), it is from this root verb.

^CXCIV “were in front” = proago. Related to “told” in v37. From pro (before, first, in front of, earlier) + ago (see note CLXXXVIII above). This is to lead, go before, bring forward, walk ahead. It can be before in location or in time.
^CXCV “sternly ordered” = epitimao. Same as “sternly ordered…not to do” in v15. See note LXXXIII above.
^CXCVI “be quiet” = sigao. 10x in NT. From sige (silence, hush); perhaps from sizo (to hiss or hush). This is to be silent or hold peace.
^CXCVII “shouted” = krazo. This is to cry out, scream, shriek. It is onomatopoeia for the sound of a raven’s call. Figuratively, this means crying out urgently without intelligible words to express something that is deeply felt.
^CXCVIII “even” = polus. Related to “and yet” in v8 & “rich” in v23 & “very much more” in v30. See note XXXV above.
^CXCIX “more loudly” = mallon. This is rather, more than, or better.

^CC “stood still” = histemi. Same as “standing” in v11. See note LII above.
^CCI “ordered” = keleuo. Related to “called for” in v16. See note LXXXV above.
^CCII “brought” = ago. Related to “told” in v37 & “were in front” in v39. See note CLXXXVIII above.
^CCIII “came near” = eggizo. Same as “approached” in v35. See note CLXXVIII above.
^CCIV “want” = thelo. Same as “refused” in v4. See note XIX above.
^CCV “see again” = anablepo. From ana (up, back, again, among, between, anew) + blepo (to see, used primarily in the physical sense; figuratively, seeing, which includes attention and so to watchfulness, being observant, perceiving, beware, and acting on the visual information). This is to look up or regain sight.

^CCVI “receive…sight” = anablepo. Same as “see again” in v41. See note CCV above.
^CCVII “immediately” = parachrema. Related to “wealth” in v24. 18x in NT. From para (beside, by, in the presence of) + chrema (see note CXXXII above)}. This is immediately or soon.
^CCVIII “regained…sight” = anablepo. Same as “see again” in v41. See note CCV above.

^CCIX “glorifying” = doxazo. From doxa (glory, opinion, praise, honor, renown; particularly used as a quality of God or manifestation of God – splendor); from dokeo (to have an opinion, seem, appear, suppose; a personal judgment; to think); from dokos (opinion). This is to render or hold something as glorious, to glorify, honor, magnify, or celebrate. This is ascribing weight to something by recognizing its true value or essence.
^CCX “people” = laos. This is the people or crowd – often used for the chosen people. This is where the word “laity” comes from.
^CCXI “saw” = horao. Same as “saw” in v15. See note LXXXII above.
^CCXII “praised” = didomi + ainos. Didomi is related to “distribute” in v22 & “handed over” in v32. See note CXIX above. Ainos is 2x in NT. Perhaps from epainos (fitting praise, fame, approval; recognizing something or someone that is deserving of praise.); {from epi (on, upon, to, what is fitting) + aineo (to praise, praise God)}. This is praise, a story praising God.