Luke 5

Luke 5


IOnce while Jesus wasII standingIII beside the LakeIV of GennesaretV and the crowdVI

Notes on verse 1a

I {untranslated} = 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.
II “was” = eimi. This is to be, exist.
III “standing” = histemi. This is to stand, place, establish, appoint, stand ready, be steadfast.
IV “Lake” = limne. 11x in NT. Probably from limen (harbor, haven). This is a lake or small pond. It is used for earthly lakes as well as the lake of fire in Revelation.
V “Gennesaret” = Gennesaret. 3x in NT. From Hebrew Kinaroth (lyre, maybe harp-shaped; root may mean to twang). This is west of the Sea of Galilee.
VI “crowd” = ochlos. Perhaps from echo (to have, hold, possess). This is a crowd, the common people, a rabble. Figuratively, it can refer to a riot.

was pressing in onVII him to hearVIII the wordIX of God,X 

Notes on verse 1b

VII “pressing in on” = epikeimai. 7x in NT. From epi (on, upon, what is fitting) + keimai (to lie, recline, be placed, lie outstretched, be appointed). This is to lie up, impose, insist, oblige, press on.
VIII “hear” = akouo. This is hear or listen, but it also means to understand by hearing. This is where the word “acoustics” comes from.
IX “word” = logos. From lego (to speak, tell, mention). 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.
X “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.

he sawXI twoXII boatsXIII thereXIV at the shore of the lake;

Notes on verse 2a

XI “saw” = horao. To see, perceive, attend to, look upon, experience. Properly, to stare at and so implying clear discernment. This, by extension, would indicate attending to what was seen and learned. This is to see, often with a metaphorical sense. Can include inward spiritual seeing.
XII “two” = duo. This is two or both.
XIII “boats” = ploion. From pleo (to sail, voyage); probably from pluno (to plunge – so to wash); from pluo (to flow). This is a boat, ship, or vessel.
XIV “there” = histemi. Same as “standing” in v1. See note III above.

the fishermenXV had gotten out ofXVI them and were washingXVII their nets.XVIII 

Notes on verse 2b

XV “fishermen” = halieus. 5x in NT. From hals (salt or a body of salt water). This is a sailor, which implies fishermen. The term is used for those who fish on saltwater and freshwater.
XVI “gotten out of” = apobaino. 4x in NT. From apo (from, away from) + baino (to walk,). This is to go out, become, happen, disembark.
XVII “washing” = pluno. Related to “boats” in v2. 3x in NT. See note XIII above.
XVIII “nets” = diktuon. 12x in NT. From dikein (to cast); probably from diko (to cast). A fishing net or any net used in hunting.

He gotXIX into oneXX of the boats, the one belonging toXXI Simon,XXII

Notes on verse 3a

XIX “got” = embaino. Related to “gotten out of” in v2. 17x in NT. From en (in, on, at, by, with) + baino (see note XVI above). This is to step onto – embark on a boat.
XX “one” = heis. This is one, a person, only, some.
XXI “belonging to” = eimi. Same as “was” in v1. See note II above.
XXII “Simon” = Simonos. From Hebrew Shimon (Simon – Jacob’s son and his tribe); from shama (to hear, often implying attention and obedience). This is Simon, meaning “he who hears.”

and askedXXIII him to put outXXIV a little wayXXV from the shore.XXVI

Notes on verse 3b

XXIII “asked” = erotao. From eromai (to ask) OR from ereo (to say, tell, call, speak of). This is asking a question or making an earnest request. It is used between someone with whom the asker is close in some sense. So, they anticipate special consideration for their request.
XXIV “put out” = epanago. From epi (on, upon, against, what is fitting) + anago (to lead up, offer, produce, set sail); {from ana (up, again, back, among, anew) + ago (to lead, bring, carry, guide, drive, go)}. This is to sail off from shore, to sail to deeper waters, to depart, return.
XXV “little way” = oligos. This is few or small – it can be a short time or extent, low light, amount, or worth.
XXVI “shore” = ge. This is earth, land, soil, region, country, the inhabitants of an area.

Then he sat downXXVII and taughtXXVIII the crowds from the boat. When he had finishedXXIX speaking,

Notes on verses 3c-4a

XXVII “sat down” = kathizo. 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, set, appoint, stay, rest.
XXVIII “taught” = didasko. From dao (learn). This is to teach, direct, instruct, or impart knowledge. In the New Testament, this is almost always used for teaching scripture.
XXIX “finished” = pauo. 15x in NT. To stop, refrain, pause, restrain, quit, or come to an end.

he said to Simon, “Put out into the deep waterXXX and let downXXXI your nets for a catch.”XXXII 

Notes on verse 4b

XXX “deep water” = bathos. 8x in NT. From bathus (deep in a literal or figurative sense); from the same root as basis (step, foot). This is depth, fullness, profundity, or immensity. This is where the term “bathysphere” comes from, but not the English word “bath.”
XXXI “let down” = chalao. 7x in NT. Perhaps from the base of chasma (gap, gulf, chasm, open space); from chasko (to gape, yawn). This is let down, slacken, loosen.
XXXII “catch” = agra. Related to “put out” in v3. Probably akin to agros (a field as a place where one grows crops or pastures cattle; a farm or lands); from ago (see note XXIV above). This is a catch or hunting.

Simon answered, “Master,XXXIII we have workedXXXIV allXXXV night long but have caughtXXXVI nothing.

Notes on verse 5a

XXXIII “Master” = epistates. Related to “standing” in v1. 7x in NT– all in Luke. From epi (on, upon, what is fitting) + histemi (see note III above). This is a master, teacher, or commander. It is one who is in charge or who has authority.
XXXIV “worked” = kopiao. From kopos (labor that leads to exhaustion, depletion, weariness, fatigue; working until worn out); from kopto (to cut, strike, cut off; beating the chest to lament and so to mourn). This is working with effort, whether of the body or mind, growing weary, feeling tired, working hard.
XXXV “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.”
XXXVI “caught” = lambano. It does not refer to passive receiving of something, but active acceptance or taking of something whether it is offered or simply nearby. It focuses on individual decision and action.

Yet if you say so,XXXVII I will let down the nets.” When they had doneXXXVIII this, they caughtXXXIX

Notes on verses 5b-6a

XXXVII “say so” = rhema. Literally, “at your word.” Related to “asked” in v3. From rheo (to speak, command, make, say, speak of); from ereo (see note XXIII 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.
XXXVIII “done” = poieo. This is to make, do, act, construct, abide, or cause.
XXXIX “caught” = sugkleio. 4x in NT. From sun (with, together with) + kleio (to close, lock, shut). This is to shut in, enclose, shut up completely. It can also mean to make subject to.

so manyXL fishXLI that their nets were beginningXLII to burst.XLIII 

Notes on verse 6b

XL “many” = plethos. From pletho (to fill, accomplish, supply; to fill to maximum capacity). This is fullness, multitude, great number.
XLI “fish” = ichthus. This means fish. It was also an early, secret Christian symbol – the “sign of the fish.” It was short for “Jesus Christ, Son of God, Savior” in Greek. See
XLII {untranslated} = polus. This is much, often, plenteous – a large number or a great extent.
XLIII “burst” = diarresso. 5x in NT. From dia (through, across to the other side, thoroughly) + rhegnumi (to break, burst, wreak, crack, break apart). This is to tear apart or burst.

So they signaledXLIV their partnersXLV in the otherXLVI boat

Notes on verse 7a

XLIV “signaled” = kataneuo. 1x in NT. From kata (down, against, throughout, among) + neuo (to nod, to signal). This is to nod the head as a signal, to nod down at someone in order to beckon them.
XLV “partners” = metochos. Related to “crowd” in v1. 6x in NT. From metecho (to share in, participate, belong, eat or drink, be a member); {from meta (with, among, behind, beyond) + echo (see note VI above)}. This is a partner, one who actively shares with, associate.
XLVI “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.

to comeXLVII and helpXLVIII them. And they came and filledXLIX both boats, so that they began to sink.L 

Notes on verse 7b

XLVII “come” = erchomai. This is to come or go.
XLVIII “help” = sullambano. Related to “caught” in v5. 16x in NT. From sun (with, together with) + lambano (see note XXXVI above). This is to take, take part in, conceive, help. It can also be clasp or seize as to arrest or take hold of someone.
XLIX “filled” = pleitho. This is to fill to the highest level possible – to accomplish, supply, or complete.
L “sink” = buthizo. Related to “deep water” in v4. From buthos (deep, bottom, deep sea); {akin to bathos (see note XXX above). This is to plunge, submerge, or sink.

But when Simon PeterLI saw it, he fell downLII at Jesus’sLIII knees, saying,LIV

Notes on verse 8a

LI “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.
LII “fell down” = prospipto. 8x in NT. From pros (at, to, toward, with) + pipto (to fall in a literal or figurative sense). This is to fall on or fall before. It can be a violent attack, bowing before, or beat against.
LIII “Jesus’s” = 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.
LIV “saying” = lego. Related to “word” in v1. See note IX above.

“Go awayLV from me, Lord,LVI for I am a sinfulLVII man!”LVIII 

Notes on verse 8b

LV “go away” = exerchomai. Related to “come” in v7. From ek (from, from out of) + erchomai (see note XLVII above). This is to go out, depart, escape, proceed from, spread news abroad.
LVI “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.
LVII “sinful” = 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.
LVIII “man” = aner. This is man, male, husband, or fellow. It can also refer to an individual.

For he and allLIX who were with him were astoundedLX at the catch of fish that they had taken,LXI 

Notes on verse 9

LIX “all” = pas. This is all or every.
LX “were astounded” = thambosperiecho. Literally, “amazement took hold.” Thambos is 3x in NT– 2x in Luke and 1x in Acts. Akin to tapho (dumbfounded). This is amazement, wonder, being stunned or dumbfounded because something unusual happened. It can be positive or negative. Periecho is 2x in NT. From peri (all-around, encompassing, excess) + echo (see note VI above). This is to surround, contain.
LXI “taken” = sullambano. Same as “help” in v11. See note XLVIII above.

10 andLXII so also were JamesLXIII and John,LXIV sonsLXV of Zebedee,LXVI

Notes on verse 10a

LXII {untranslated} = homoios. From the same as homou (together); from homos (the same). This is similar to, resembling, like.
LXIII “James” = Iakobos. From Hebrew Yaaqob (Jacob); from the same as aqeb (heel, hind part, hoof, rear guard of an army, one who lies in wait, usurper). This is James, meaning heel grabber or usurper.
LXIV “John” = Ioannes. Related to “Jesus” in v8. From Hebrew yochanan (Johanan); from Yehochanan (“the Lord has been gracious”); {from YHVH (see note LIII above)} + chanan (beseech, show favor, be gracious; properly, to bend in kindness to someone with less status). This is John, meaning “the Lord has been gracious.”
LXV “sons” = huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.
LXVI “Zebedee” = Zebedaios. Related to “Jesus” in v8 & “John” in v10. 12x in NT. From Hebrew zebadyah (Zebadiah, “The Lord has bestowed”); {from Zabad (to bestow, confer, endure) + Yah (God, the Lord; a shortening of the sacred name of the God of Israel); {from YHVH (see note LIII above)}. This is Zebedee, meaning “the Lord has bestowed.”

who were partnersLXVII with Simon. Then Jesus said to Simon, “Do not be afraid;LXVIII from now on you will be catchingLXIX people.”LXX 

Notes on verse 10b

LXVII “partners” = koinonos. 10x in NT. From koinonoia (sharing in common so it is fellowship, participation, communion, and aid that comes from the community); from koinos (common, shared, unclean, ritually profane); probably from sun (with, together with). This is partner, companion, partaker, sharer.
LXVIII “be afraid” = 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.
LXIX “catching” = zogreo. Related to “put out” in v3 & “catch” in v4. 2x in NT. From zoon (an animal, something alive, creature); {from zoos (alive); from zao (to live literally or figuratively)} + agreuo (to catch or capture or trap as an act of hunting); {from agra (see note XXXII above)}. This is something caught alive or taken captive. So, it could be an animal in a trap or a prisoner of war.
LXX “people” = anthropos. Related to “man” in v8 & “saw” in v2. Probably from aner (see note LVIII above) + ops (eye, face); {from optanomai (to appear, be seen); perhaps from horao (see note XI above)}. This is human, humankind. Used for all genders.

11 When they had broughtLXXI their boats to shore, they leftLXXII everythingLXXIII and followedLXXIV him.

Notes on verse 11

LXXI “brought” = katago. Related to “put out” in v3 & “catch” in v4 & “catching” in v10. 9x in NT. From kata (down, against, according to, among) + ago (see note XXXII above). This is to bring or lead down. It could be from higher to lower ground or from out to sea closer to the land.
LXXII “left” = aphiemi. From apo (from, away from) + hiemi (to send). This is send away, release, permit, forgive, allow to depart, discharge, or send forth.
LXXIII “everything” = pas. Same as “all” in v9. See note LIX above.
LXXIV “followed” = akoloutheo. From a (with, fellowship, union) + keleuthos (road, way). This is to accompany or follow someone, especially the way a disciple does.

12 LXXVOnce when he was in one of the cities,LXXVI, LXXVII a man coveredLXXVIII with a skin diseaseLXXIX was there.

Notes on verse 12a

LXXV {untranslated} = ginomai. Same as {untranslated} in v1. See note I above.
LXXVI “cities” = 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.
LXXVII {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.
LXXVIII “covered” = pleres. Related to “many” in v6. 16x in NT. From pletho (see note XL above). This is to be full, complete, abounding in, or occupied with.
LXXIX “skin disease” = lepra. 4x in NT. From the same as lepis (fish scale, flake); from lepo (to peel). This is scaliness, referring to a skin disease. Traditionally, it was translated leprosy.

When he saw Jesus, he bowedLXXX with his faceLXXXI to the ground and beggedLXXXII him,

Notes on verse 12b

LXXX “bowed” = pipto. Related to “fell down” in v8. See note LII above.
LXXXI “face” = prosopon. Related to “saw” in v2 & “people” in v10. From pros (at, towards, with) + ops (see note LXX above). This is the face, surface, or front. It can imply presence more generally.
LXXXII “begged” = 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.

“Lord, if you are willing,LXXXIII you canLXXXIV make me clean.”LXXXV 

Notes on verse 12c

LXXXIII “are willing” = 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.
LXXXIV “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.
LXXXV “make…clean” = katharizo. From katharos (clean, clear, pure, unstained; clean in a literal, ritual, or spiritual sense; so, also guiltless, innocent or upright; something that is pure because it has been separated from the negative substance or aspect; spiritually clean because of God’s act of purifying). This is to cleanse, make clean, purify, purge, or declare to be clean. Like its roots, it includes cleansing in a literal, ritual, or spiritual sense. Being pure or purified is not something that is only available to the rare few or the innocent. Anyone can be purified.

13 Then Jesus stretched outLXXXVI his hand,LXXXVII touchedLXXXVIII him, and said, “I am willing. Be made clean.” ImmediatelyLXXXIX the skin disease left him. 

Notes on verse 13

LXXXVI “stretched out” = ekteino. 16x in NT. From ek (from, from out of) + teino (to stretch, extend, strain). This is to stretch out, reach, lay hands on. Can also be used for casting an anchor.
LXXXVII “hand” = cheir. This is the hand in a literal sense. Figuratively, the hand is the means a person uses to accomplish things so it can also mean power, means, or instrument.
LXXXVIII “touched” = 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.
LXXXIX “immediately” = eutheos. From euthus (immediately, upright, straight and not crooked); {perhaps from eu (good, well, well done, rightly) + tithemi (to place, lay, set, establish)}. This is directly, soon, at once.

14 And he orderedXC him to tell no one. “But go,XCI showXCII yourself to the priest,XCIII

Notes on verse 14a

XC “ordered” = paraggello. Related to “put out” in v3 & “catch” in v4 & “catching” in v10 & “brought” in v11. From para (from beside, by) + aggello (to announce, report) {from aggelos (angel, messenger – supernatural or human envoy of God); probably from ago (see note XXIV above)}. This is to send a message, order, notify, command. It is a charge – a proper command as a military term that has followed proper channels. It can also mean to entreat solemnly.
XCI “go” = aperchomai. Related to “come” in v7 & “go away” in v8. From apo (from, away from) + erchomai (see note XLVII above). This is to depart, follow, or go off in a literal or figurative sense.
XCII “show” = deiknumi. This is to show in a literal or figurative sense so it can be to teach, bring, or point out.
XCIII “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.

and, as MosesXCIV commanded,XCV make an offeringXCVI for your cleansing,XCVII as a testimonyXCVIII to them.” 

Notes on verse 14b

XCIV “Moses” = Mouses. From Hebrew Mosheh (Moses); from mashah (to pull out in a literal or figurative sense, to draw out) OR from Egyptian mes or mesu (child, son i.e. child of…). This is Moses – the one drawn out from the water, which is to say, rescued. If derived from the Egyptian, his name would share a root with Rameses and Thutmose.
XCV “commanded” = prostasso. 7x in NT. From pros (at, to, toward, with) + tasso (to arrange, appoint, determine). This is to allot, place, appoint, or instruct. This is allotting with a focus on the one who is making the allotment decisions. Figuratively, this can also mean to enjoin.
XCVI “make an offering” = 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.
XCVII “cleansing” = katharismos. Related to “clean” in v12. 7x in NT. From katharizo (see note LXXXV above). This is cleansing or purification. It can be used in a literal, ritual, or moral sense.
XCVIII “testimony” = marturion. 19x in NT. From martus (a witness whether having heard or seen something; witness literally, judicially, or figuratively; by analogy, a martyr). This is something that counts as evidence whether a witness, testimony, or other proof.

15 But now more than ever the word about Jesus spread abroad;XCIX manyC crowds were gatheringCI to hear him and to be curedCII of their diseases.CIII 

Notes on verse 15

XCIX “spread abroad” = dierchomai. Related to “come” in v7 & “go away” in v8 & “go” in v14. From dia (through, across to the other side, thoroughly) + erchomai (see note XLVII above). This is to go through, come, depart, pierce, travel, traverse.
C “many” = polus. Same as {untranslated} in v6. See note XLII above.
CI “gathering” = sunerchomai. Related to “come” in v7 & “go away” in v8 & “go” in v14 & “spread abroad” in v15. From sun (with, together with) + erchomai (see note XLVII above). This is to go with, assemble, leave together with, cohabit.
CII “cured” = therapeuo. From therapon (servant, attendant, minister); perhaps from theros (properly heat and so used for summer); from thero (to heat). 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.
CIII “diseases” = astheneia. From asthenes (without strength, sick, deprivation; weak in a moral or physical sense); {From a (not) + sthenes (strong, vigor); {from the base of sthenoo (to strengthen so that one can be mobile); from sthenos (strength)}}. This is weakness, frailty, illness, suffering, or calamity. It is any kind of sickness or injury that includes weakness or diminishes your ability to enjoy or accomplish what you would choose.

16 Meanwhile, he wouldCIV slip awayCV to deserted placesCVI and pray.CVII

Notes on verse 16

CIV “would” = eimi. Same as “was” in v1. See note II above.
CV “slip away” = hupochoreo. 2x in NT. From hupo (by, under, about, subordinate to) + choreo (to make space, receive, have room for, progress, depart so as to make room; figuratively, living open-heartedly); {from choros (a particular space or place); from chora (space, land, region, fields, open area); from chasma (gap, gulf, chasm, open space); from chasko (to gape, yawn)}. This is to withdraw, slip away.
CVI “deserted places” = eremos. Properly, a place that is not settled or farmed, not populated. It could be a deserted area or a desert place. It could be seen as secluded, solitary, or lonesome. Any kind of vegetation is sparse, but so are people generally.
CVII “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.

17 CVIIIOne dayCIX while he was teaching, PhariseesCX

Notes on verse 17a

CVIII {untranslated} = ginomai. Same as {untranslated} in v1. See note I above.
CIX “day” = hemera. Perhaps from hemai (to sit). This is day, time, or daybreak.
CX “Pharisees” = 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 1st 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.

and teachers of the lawCXI who hadCXII come from everyCXIII villageCXIV of GalileeCXV

Notes on verse 17b

CXI “teachers of the law” = nomodidaskalos. Related to “taught” in v3. 3x 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)} + didaskalos (teacher, master); {from didasko (see note XXVIII above)}. This is a teacher of the law of Moses.
CXII “had” = eimi. Same as “was” in v1. See note II above.
CXIII “every” = pas. Same as “all” in v9. See note LIX above.
CXIV “village” = kome. This is a village as contrasted with a city that has a wall.
CXV “Galilee” = Galilaia. From Hebrew galil (cylinder, circuit, district); from galal (to roll in a literal or figurative sense, roll away, roll down, wallow, remove, trust). This is Galilee, meaning perhaps region or cylinder.

and JudeaCXVI and from JerusalemCXVII were sittingCXVIII nearby, and the powerCXIX of the Lord was with him to heal.CXX 

Notes on verse 17c

CXVI “Judea” = Ioudaia. From Hebrew Yehudah (Judah, son of Jacob, his tribal descendants, a name for the southern kingdom. Literally, it means praised); probably from yadah (to throw one’s hands into the air in a gesture of praise); from yad (hand). This is Judea, which was a Roman province.
CXVII “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.
CXVIII “sitting” = kathemai. Related to “day” in v17. From kata (down, against, throughout, among) + hemai (see note CIX above). This is to sit, be enthroned, or reside.
CXIX “power” = dunamis. Related to “can” in v12. From dunamai (see note LXXXIV above). 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.
CXX “heal” = iaomai. This is to heal, particularly from a physical illness, but it could also be a spiritual difficulty. This is to cure or make whole in a literal or figurative sense.

18 Just thenCXXI some men came carryingCXXII a paralyzedCXXIII manCXXIV on a stretcher.CXXV

Notes on verse 18a

CXXI “just then” = idou. Same as {untranslated} in v12. See note LXXVII above.
CXXII “carrying” = phero. Related to “make an offering” in v14. See note XCVI above.
CXXIII “paralyzed” = paraluo. 5x in NT. From para (by, beside, in the presence of) + luo (to loose, release, untie; figuratively, to break, destroy, or annul; releasing what had been withheld). This is to release on the side, weaken, disable, relax, paralyze.
CXXIV “man” = anthropos. Same as “people” in v10. See note LXX above.
CXXV “stretcher” = kline. 9x in NT. From klino (to slant, rest, recline, approach an end, wear; to bend in a literal or figurative sense – to lay down, a day ending, causing an opposing army to flee). This is couch, bed, mat. Either a couch laid on to eat or for sleeping.

They were tryingCXXVI to bring him inCXXVII and layCXXVIII him beforeCXXIX Jesus, 

Notes on verse 18b

CXXVI “trying” = zeteo. This is to seek, search for, desire. It is searching for something by inquiring or investigation. It can be seek in a literal or figurative sense. There is a Hebrew figure of speech “to seek God’s face” so it can also mean to worship God. Alternately, you could seek someone’s life i.e. plot to kill them.
CXXVII “bring…in” = eisphero. Related to “make an offering” in v14 & “carrying” in v18. 8x in NT. From eis (to, into, for, among) + phero (see note XCVI above)}. This is to carry in, lead into, or announce. It can be literal or figurative.
CXXVIII “lay” = tithemi. Related to “immediately” in v13. See note LXXXIX above.
CXXIX “before” = enopios. Related to “saw” in v2 & “people” in v10 & “face” in v12. From en (in, on, at, by, with) + ops (see note LXX above). This is literally “in sight of.” It means before in a literal or figurative sense.

19 but, findingCXXX no way to bring him in because of the crowd, they went upCXXXI on the roofCXXXII and let him downCXXXIII

Notes on verse 19a

CXXX “finding” = 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.
CXXXI “went up” = anabaino. Related to “gone out of” in v2 & “got” in v3. From ana (up, back, among, again, anew) + the same as baino (see note XVI above)}. This is to come up in a literal or figurative sense – ascent, rise, climb, enter.
CXXXII “roof” = doma. 7x in NT. From demo (to build). This is housetop or roof – a flat roof. Properly, it is more generally a building, but used specifically for roofs.
CXXXIII “let…down” = kathiemi. Related to “left” in v11. 4x in NT. From kata (down, against, throughout, among) + hiemi (see note LXXII above). This is to lower or let down.

on the stretcherCXXXIV through the tilesCXXXV into the middleCXXXVI of the crowd in front ofCXXXVII Jesus. 

Notes on verse 19b

CXXXIV “stretcher” = klinidion. Related to “stretcher” in v18. 3x in NT. From kline (see note CXXV above). This is a stretcher, bed, litter.
CXXXV “tiles” = keramos. 1x in NT. From kerannumi (to mix, mingle); from kerao (to mix). This is a clay tile and, by extension, a roof or awning. It is where the word “ceramic” comes from.
CXXXVI “middle” = mesos. Perhaps from meta (with among, behind, beyond; implies a change following contact or action). This is middle, among, center, midst.
CXXXVII “in front of” = emprosthen. From en (in, on, at, by, with) + pros (at, to, toward, with). This is before, against, in the sight of. It can be physically in front of or temporally beforehand. It can be literal or figurative.

20 When he saw their faith,CXXXVIII he said, “Friend,CXXXIX your sinsCXL are forgivenCXLI you.” 

Notes on verse 20

CXXXVIII “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.
CXXXIX “friend” = anthropos. Same as “people” in v10. See note LXX above.
CXL “sins” = hamartia. Related to “sinful” in v9. From hamartano (see note LVII above). Literally, this means not having one’s share or portion – like not receiving inheritance or what was allotted to you. This word means missing the mark so it is used for guilt, fault, and acts of sin.
CXLI “forgiven” = aphiemi. Same as “left” in v11. See note LXXII above.

21 Then the scribesCXLII and the Pharisees beganCXLIII to question,CXLIV “Who is this who is speaking blasphemies?CXLV Who can forgive sins but God alone?”CXLVI 

Notes on verse 21

CXLII “scribes” = grammateus. From gramma (what is drawn or written so a letter of the alphabet, correspondence, literature, learning); from grapho (to write). This is a writer, scribe, or secretary. Within Judaism, it was someone learned in the Law, a teacher. Also used in the Bible of the town-clerk of Ephesus. See Sirach 38:24-39:11 for a lengthier, positive passage about who scribes were and what they meant in society.
CXLIII “began” = archomai. From archo (to rule, begin, have first rank or have political power). This is to begin or rule.
CXLIV “question” = dialogizomai. Related to “word” in v1 & “saying” in v8. 16x in NT. From dia (through, because of, across, thoroughly) + logizomai (to compute or reckon up, to count; figuratively, it is coming to a conclusion or decision using logic; taking an inventory in a literal or figurative sense); {from logos (see note IX above)}. This is to consider, have a back and forth debate with an uncertain conclusion. It can be multiple confused minds reinforcing a faulty conclusion.
CXLV “blasphemies” = blasphemia. 18x in NT. From perhaps blapto (to harm or to hinder) + pheme (saying, news, rumor, fame) {from phemi (to say, declare, speak comparatively through contrasts, bring to light); from phao (to shine)}. This is slander, blasphemy, or abusive language. It is calling something wrong that is right or calling something right that is wrong – mis-identifying what is good and bad. This is particularly used for vilifying God. This is where the word “blasphemy” comes from.
CXLVI “alone” = monos. Perhaps from meno (to stay, abide, wait, endure). This is alone, single, remaining, mere, desolate.

22 When Jesus perceivedCXLVII their questionings,CXLVIII he answered them, “Why do you raise such questions in your hearts?CXLIX 

Notes on verse 22

CXLVII “perceived” = epiginosko. From epi (on, upon, what is fitting) + ginosko (to know, recognize, realize, perceive, learn; gaining knowledge through personal experience). This is to perceive, discern, acknowledge, recognize, know exactly because of direct interaction.
CXLVIII “questionings” = dialogismos. Related to “word” in v1 & “saying” in v8 & “question” in v21. 14x in NT. From dialogizomai (see note CXLIV above). This is reasoning, plotting, argument, discussion that reinforces faulty reasoning, debate.
CXLIX “hearts” = 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.

23 Which is easier:CL to say, ‘Your sins are forgiven you,’ or to say, ‘Stand upCLI and walk’?CLII 

Notes on verse 23

CL “easier” = eukopoteros. Related to “worked” in v5 & “immediately” in v13. 7x in NT. From eukopos (easy); {from eu (see note LXXXIX above) + kopos (see note XXXIV above)}. This is easier, better for labor.
CLI “stand up” = egeiro. This is to awake, raise up or lift up. It can be to get up from sitting or lying down, to get up from sleeping, to rise from a disease or from death. Figuratively, it can be rising from inactivity or from ruins.
CLII “walk” = peripateo. From peri (about, concerning, around, encompassing) + pateo (to read, trample on; to trample literally or figuratively); {from patos (trodden) OR from paio (to strike, smite, sting; a hit like a single blow)}. This is to walk. Going from Hebrew figurative language, to walk referred to how you conducted your life, how you chose to live. This word is most literally walking around. Figuratively, it is living, behaving, following, how you occupy yourself. This is where “peripatetic” comes from.

24 But so that you may knowCLIII that the Son of ManCLIV hasCLV authorityCLVI on earthCLVII to forgive sins”

Notes on verse 24a

CLIII “know” = eido. Related to {untranslated} in v12. See note LXXVII above.
CLIV “Man” = anthropos. Same as “people” in v10. See note LXX above.
CLV “has” = echo. Related to “crowd” in v1 & “partners” in v7 & “were” in v9. See note VI above.
CLVI “authority” = exousia. Related to “was” in v1. From exesti (to be permitted or lawful); {from ek (out, out of) + eimi (see note II 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.
CLVII “earth” = ge. Same as “shore” in v3. See note XXVI above.

—he said to the one who was paralyzed—“I say to you, stand up and takeCLVIII your stretcherCLIX and goCLX to your home.”CLXI 

Notes on verse 24b

CLVIII “take” = airo. This is to lift up in a literal or figurative sense. So, it could mean to lift, carry, or raise. It could also imply lifting something in order to take it away or remove it. Figuratively, this can be used for raising the voice or level of suspense. It can mean sailing off as raising the anchor. It can also correspond to a Hebrew expression for atonement of sin (lift/remove sin).
CLIX “stretcher” = klinidion. Same as “stretcher” in v19. See note CXXXIV above.
CLX “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.
CLXI “home” = oikos. This is house – the building, the household, the family, descendants, the temple.

25 ImmediatelyCLXII he stood upCLXIII before them, took what he had been lyingCLXIV on, and wentCLXV to his home, glorifyingCLXVI God. 

Notes on verse 25

CLXII “immediately” = parachrema. 18x in NT. From para (beside, by, in the presence of) + chrema (something needed or useful– money, possessions, price); {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 immediately or soon.
CLXIII “stood up” = anistemi. Related to “standing” in v1 & “master” in v5. From ana (upwards, up, again, back, anew) + histemi (see note III above). This is to raise up, rise, appear. It is to stand up literally or figuratively. Can also mean to resurrect.
CLXIV “lying” = katakeimai. Related to “pressing in on” in v1 & “village” in v17. 12x in NT. From kata (down, against, throughout, among) + keimai (see note VII above). This is to lie down, whether for a meal or as one sick in bed.
CLXV “went” = aperchomai. Same as “go” in v14. See note XCI above.
CLXVI “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.

26 AmazementCLXVII seizedCLXVIII allCLXIX of them,

Notes on verse 26a

CLXVII “amazement” = ekstasis. Related to “standing” in v1 & “master” in v5 & “stood up” in v25. 7x in NT. From existemi (to displace or take something or someone from standing; figuratively, to be overwhelmed and flabbergasted – as if beside oneself; astonished, amazed, or mad); {from ek (from, from out of) + histemi (see note III above)}. This is bewilderment, amazement, distraction, shock, a trance, rapture. It is the root of the word “ecstasy.”
CLXVIII “seized” = lambano. Same as “caught” in v5. See note XXXVI above.
CLXIX “all” = hapas. Related to “all” in v9. From hama (at once, together with) + pas (see note LIX above) OR from a (with) + pas (see above). This is all; every part working together as a unit.

and they glorified God and were filled with fear,CLXX saying, “We have seen incredible thingsCLXXI today.”CLXXII

Notes on verse 26b

CLXX “fear” = phobos. Related to “afraid” in v10. See note LXVIII above.
CLXXI “incredible things” = paradoxos. Related to “glorifying” in v25. 1x in NT. From para (beside, by, in the presence of) + doxa (see note CLXVI above). This is something that you don’t expect. So, it could be strange, astonishing, or extraordinary. It is where the word “paradox” comes from.
CLXXII “today” = semeron. Related to “day” and “sitting” in v17. From hemera (see note CIX above). This is today, now, at present.

27 After this he went outCLXXIII and sawCLXXIV a tax collectorCLXXV

Notes on verse 27a

CLXXIII “went out” = exerchomai. Same as “go away” in v8. See note LV above.
CLXXIV “saw” = theaomai. From thaomai (to gaze at a spectacle; to look at or contemplate as a spectator; to interpret something in efforts to grasp its significance). This is to behold, look upon, see, contemplate, visit like a spectator. This is the root of the word “theatre.”
CLXXV “tax collector” = telones. From telos (an end, aim, purpose, completion, end goal, consummation, tax; going through the steps to complete a stage or phase and then moving on to the next one) + 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.”

namedCLXXVI LeviCLXXVII sitting at the tax-collection station,CLXXVIII and he said to him, “Follow me.” 28 And he got up,CLXXIX left CLXXXeverything, and followed him.

Notes on verses 27b-28

CLXXVI “named” = onoma. Related to “perceived” in v22. May be from ginosko (see note CXLVII 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.
CLXXVII “Levi” = Leuis. 3x in NT. From the same as Leui (Levi, the tribe or a name); from Hebrew Levi (Levi, or the tribe of Levi); perhaps from lavah (to join, twine, unite, remain, borrow, lend). This is Levi.
CLXXVIII “tax collection station” = telonion. Related to “tax collector” in v27. 3x in NT. From telones (see note CLXXV above). This is a tax booth, toll house.
CLXXIX “got up” = anistemi. Same as “stood up” in v25. See note CLXIII above.
CLXXX “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.

29 Then Levi gaveCLXXXI a greatCLXXXII banquetCLXXXIII for him in his house,CLXXXIV and there was a largeCLXXXV crowd of tax collectors and othersCLXXXVI reclining at the tableCLXXXVII with them. 

Notes on verse 29

CLXXXI “gave” = poieo. Same as “done” in v6. See note XXXVIII above.
CLXXXII “great” = megas. This is big in a literal or figurative sense – great, large, exceeding, abundant, high, mighty, perfect, strong, etc.
CLXXXIII “banquet” = doche. 2x in NT– both in Luke. From dechomai (to warmly receive, be ready for what is offered, take, accept, or welcome; to receive in a literal or figurative sense).  This is a reception or a feast. It may imply the presence of entertainment.
CLXXXIV “house” = oikia. Related to “home” in v24. From oikos (see note CLXI above). This is a house, household, goods, property, family, or means.
LXXXV “large” = polus. Same as {untranslated} in v6. See note XLII above.
LXXXVI “others” = allos. This is other, another. Specifically, it is another of a similar kind or type. There is a different word in Greek that speaks of another as a different kind (heteros).
LXXXVII “reclining at the table” = katakeimai. Same as “lying” in v25. See note CLXIV above.

30 The Pharisees and their scribes were complainingCLXXXVIII to his disciples,CLXXXIX saying, “Why do you eatCXC and drinkCXCI with tax collectors and sinners?” 

Notes on verse 30

CLXXXVIII “complaining” = gogguzo. 8x in NT. This is to murmur or grumble. It is an onomatopoeia to sound similar to the cooing of doves. Figuratively, it is simmering displeasure that is muffled – a dull, constant murmuring.
CLXXXIX “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.
CXC “eat” = esthio. This is to eat or figuratively to devour or consume like rust.
CXCI “drink” = pino. This is to drink, literally or figuratively.

31 Jesus answered them, “Those who are wellCXCII have no needCXCIII of a physicianCXCIV but those who areCXCV sick;CXCVI 

Notes on verse 31

CXCII “are well” = hugiaino. 12x in NT. From hugies (healthy, whole, pure, normal, restored, wholesome; figuratively, sound or true teaching); from the base of auxano (to grow or enlarge, whether literal or figurative). This is healthy, sound, reasonable, pure, total health. This is the root that “hygiene” comes from.
CXCIII “need” = chreia. Related to “immediately” in v25. From chraomai (see note CLXII above). This is the is task, business, or affair. It can also be need, want, or destitution.
CXCIV “physician” = iatros. Related to “heal” in v17. 7x in NT. From iaomai (see note CXX above). This is healer i.e. physician.
CXCV “are” = echo. Same as “has” in v24. See note CLV above.
CXCVI “sick” = kakos. 16x in NT. From 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; can be contrasted with the Greek poneros, which is that which bears pain – a focus on the miseries and pains that come with evil; also contrasting the Greek sapros, which deals with falling away from a previously embodied virtue). This is wrongly, badly, cruelly, with bad motives, misery connected to affliction. It can be physically badly or morally badly, i.e. evilly.

32 I have not come to callCXCVII the righteousCXCVIII but sinners to repentance.”CXCIX

Notes on verse 32

CXCVII “call” = 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.
CXCVIII “righteous” = dikaios. Related to “show” in v14. From 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 XCII above). This is correct, righteous, just, or a righteous person. It implies innocent or conforming to God’s standard of justice.
CXCIX “repentance” = metanoia. Related to “day” in v17 & “named” in v27. 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 CXLVII above)}. This is literally to change one’s mind – to choose to think differently and so to act differently because of a moral compunction. It is an intentional change to the inner self. This word shares a root with the English “paranoia.”

33 Then they said to him, “John’s disciples, likeCC the disciples of the Pharisees, frequentlyCCI fastCCII and pray,CCIII but your disciples eat and drink.” 

Notes on verse 33

CC “like” = homoios. Same as {untranslated} in v10. See note LXII above.
CCI “frequently” = puknos. 3x in NT. From the same as pugme (the fist; figuratively, carefully); from pux (a fist of aggression). This is literally clasped like a fist. Figuratively, it means often or frequently.
CCII “fast” = nesteuo. Related to “eat” in v30. From a (not, without) + esthio (see note CXC above). This is to fast, not eat food, to make a religious fast.
CCIII “pray” = deesis + poieo. Literally, “make prayers.” Deesis is related to “begged” in v12. 18x in NT. From deomai (see note LXXXII above). This is a request coming from a deep personal need or want. So, it is supplication or prayer. Poieo is the same as “done” in v6. See note XXXVIII above.

34 Jesus said to them, “You cannot makeCCIV wedding attendantsCCV fast while the bridegroomCCVI is with them, can you? 35 The days will come when the bridegroom will be taken awayCCVII from them, and then they will fast in those days.” 

Notes on verses 34-35

CCIV “make” = poieo. Same as “done” in v6. See note XXXVIII above.
CCV “wedding attendants” = huios + ho + numphon. Literally, “sons of the bridechamber.” Huios is the same as “sons” in v10. See note LXV above. Numphon is 3x in NT. From numphe (bride, daughter-in-law, young wife, or young woman); perhaps from nupto (to put on a veil as a bride does – in Latin nupto means simply to marry). This is the bridal chamber, the groom, or the place where the wedding occurs.
CCVI “bridegroom” = numphios. Related to “wedding attendants” in v34. 16x in NT. From numphe (see note CCV above). This is bridegroom in a literal or figurative sense.
CCVII “taken away” = apairo. Related to “take” in v24. 3x in NT. From apo (from, away from) + airo (see note CLVIII above). This is to take away, lift off, be withdrawn.

36 He also told them a parable:CCVIII “No one tearsCCIX a pieceCCX

Notes on verse 36a

CCVIII “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.
CCIX “tears” = schizo. 11x in NT. This is to split, divide, tear, sever; split in a literal or figurative sense. This is where the word “schism” comes from and also “schizophrenia” (literally “split mind”).
CCX “piece” = epiblema. Related to “parable” in v36. 4x in NT. From epiballo (to place on, fall, lay, throw over, think about, waves crashing, emotions emerging); {from epi (on, upon, among, what is fitting) + ballo (see note CCVIII above)}. This is a patch or piece.

from a newCCXI garmentCCXII and sewsCCXIII it on an oldCCXIV garment; otherwise, not only will one tear the new garment, but the piece from the new will not matchCCXV the old garment. 

Notes on verse 36b

CCXI “new” = kainos. This is not new as in new versus old. This is new in the sense of novel, innovative, or fresh.
CCXII “garment” = himation. From heima (garment) OR from ennumi (to put on). This is the outer garment, cloak, robe, or mantle. It is worn loosely over a tunic.
CCXIII “sews” = epiballo. Related to “parable” and “piece” in v36. 18x in NT. See note CCX above.
CCXIV “old” = palaios. 19x in NT. From palai (former, of old); probably from palin (back, again, further). This is old, ancient, or worn out.
CCXV “match” = sumphoneo. Related to “blasphemies” in v21. 6x in NT. From sumphonos (harmonious, agreeing, consent; having one voice i.e. a shared understanding); {from sun (with, together with) + phone (voice, sound, tone or noise; also a language or dialect); probably from phemi (see note CXLV above)}. This is to harmonize with, agree, have a shared opinion, an accord. This is the root that “symphony” comes from.

37 Similarly, no one putsCCXVI newCCXVII wineCCXVIII into old wineskins;CCXIX

Notes on verse 37a

CCXVI “puts” = ballo. Related to “parable” and “piece” and “sews” in v36. See note CCVIII above.
CCXVII “new” = neos. This is young, new, fresh, or youthful. This is brand new as opposed to novel (which is kainos in Greek).
CCXVIII “wine” = oinos. Perhaps from Hebrew yayin (wine; root means to effervesce). This is wine. It is where the word “oenophile” comes from.
CCXIX “wineskins” = askos. 12x in NT. Perhaps from the same as askeo (to exercise, train, strive); probably from the same as skeuos (tool, container, property, goods). This is leather, wineskin, a leather bag for a bottle.

otherwise, the newCCXX wine will burstCCXXI the skins and will spill out,CCXXII and the skins will be ruined.CCXXIII 

Notes on verse 37b

CCXX “new” = neos. Same as “new” in v37. See note CCXVII above.
CCXXI “burst” = rhegnumi. Related to “break” in v6. 7x in NT. See note XLIII above.
CCXXII “spill out” = ekcheo. From ek (from, from out of) + cheo (to pour). This is something poured out in a liberal fashion. So, it is gushing, spilling, or shedding.
CCXXIII “ruined” = apollumi. From apo (from, away from) + ollumi (to destroy or ruin; the loss that comes from a major ruination). This is to destroy, cut off, to perish – perhaps violently. It can also mean to cancel or remove.

38 But newCCXXIV wine must be putCCXXV into freshCCXXVI wineskins. 39 And no one after drinking old wine desiresCCXXVIII newCCXXVIII wine but says, ‘The old is good.’”CCXXIX

Notes on verses 38-39

CCXXIV “new” = neos. Same as “new” in v37. See note CCXVII above.
CCXXV “put” = bleteos. Related to “parable” and “piece” and “sews” in v36 & “put” in v37. 1x in NT. From ballo (see note CCVIII above). This is something that must be put or be applied.
CCXXVI “fresh” = kainos. Same as “new” in v36. See note CCXI above.
CCXXVII “desires” = thelo. Same as “are willing” in v12. See note LXXXIII above.
CCXXVIII “new” = neos. Same as “new” in v37. See note CCXVII above.
CCXXIX “good” = chrestos. Related to “immediately” in v25 & “need” in v31. 7x in NT. From chraomai (see note CLXII above). This is useful, good, well-fitted, benevolent, kind, gracious. It was also a name given to slaves in the ancient world.

Image credit: “Jesus Calls his First Disciples” by LUMO Project.

You May Also Like

Leave a Reply