Luke 7:36-50

^I “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 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.
^II “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.
^III “Jesus” = autos. Literally, “him.”
^IV “eat” = phago. This is to eat or figuratively to consume like rust does.

^V “went” = eiserchomai. From eis (to, into, for, among) + erchomai (to come, go). This is to go in in a literal or figurative sense.
^VI “house” = oikos. This is house – the building, the household, the family, descendants, the temple.
^VII “reclined to dine” = kataklino. 5x in NT– all of them refer to reclining to eat. From kata (down, against, throughout, over among) + 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 to sit down or recline, especially to eat whether at a table or on the ground.

^VIII {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.
^IX “woman” = gune. Perhaps from ginomai (to come into being, to happen, become, be born; to emerge from one state or condition to another; this is coming into being with the sense of movement or growth). This is woman, wife, or bride. This is where the word “gynecologist” comes from.
^X “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.

^XI “was” = eimi. This is to be, exist.
^XII “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.
^XIII “learned” = 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.
^XIV “eating” = katakeimai. 12x in NT. From kata (down, against, throughout, among) + keimai (to lie, recline, be placed, lie outstretched, be appointed). This is to lie down, whether for a meal or as one sick in bed.

^XV “house” = oikia. Related to “house” in v36. From oikos (see note VI above). This is a house, household, goods, property, family, or means.
^XVI “brought” = komizo. 10x in NT. From komeo (to tend or take care of). This is to carry, bring, recover, or recompense. It is receiving something that was lost or promised. Also, to provide for – as carrying someone out of harm’s way.
^XVII “alabaster jar” = alabastron. 4x in NT. – all of the anointing at Bethany. Perhaps from Egyptian ꜥj-r-bꜣstjt (“vessel of the Egyptian goddess Bast”) OR related to Arabic عُلْبَة‎ (ʿulba, box, chest); related to Akkadian a-la-mit-tu (palm tree). This is a box or vial of alabaster, generally containing a perfumed ointment. See https://en.wiktionary.org/wiki/%E1%BC%80%CE%BB%CE%AC%CE%B2%CE%B1%CF%83%CF%84%CE%BF%CF%82#Ancient_Greek
^XVIII “ointment” = muron. 14x in NT. This is ointment, perfume, or anointing oil. Probably olive oil mixed with spices and scents such as myrrh.

^XIX “stood” = histemi. This is to stand, place, establish, appoint, stand ready, be steadfast.
^XX “behind” = opiso. From the same as opisthen (after, back, from the rear); probably from opis (back); from optanomai (to appear, be seen); perhaps from horao (become, seem, appear). This is back, behind, after.
^XXI “feet” = pous. This is foot in a literal or figurative sense.
^XXII “weeping” = klaio. This is to weep, lament, or sob. It is weeping aloud.

^XXIII “began” = archomai. From archo (to rule, begin, have first rank or have political power). This is to begin or rule.
^XXIV “bathe” = brecho. 7x in NT. This is to rain, wash, moisten.
^XXV “tears” = dakruon. 10x in NT– 2x of the woman anointing Jesus’ feet, 2x of Paul’s tears about people distorting the truth, 2x of God wiping away ever tear of the saints in heaven, 1x of Paul missing the Corinthians, 1x of remembering Timothy’s tears, 1x of Esau’s tears, 1x of Jesus’ tears. This is tear or teardrop.
^XXVI “dry” = ekmasso. 5x in NT– 4x related to Jesus being anointed by the woman & 1x of Jesus washing the disciples’ feet. From ek (from, from out of) + massaomai (to chew, gnaw); {from masso (to knead, squeeze)}. This is to knead something out, which figuratively indicates wiping something off or wiping it dry.

^XXVII “hair” = thrix. 15x in NT. This is hair, whether human or animal.
^XXVIII {untranslated} = kephale. This is head or chief. It can be a literal head or, figuratively, a ruler or lord. It can also refer to a corner stone. This is where the word “cephalic” comes from.
^XXIX “kissing” = kataphileo. 6x in NT– 2x of Judas’s betrayal, 2x of the woman who washes Jesus’s feet and kisses them (Lk 7:38, 45), 1x when the father kisses the prodigal son (Lk 15:20), and 1x when Paul kisses the Ephesian elders goodbye (Acts 20:37). From kata (down, against, according to) + phileo (friendship love and fondness with personal attachment; kiss as a sign of love deriving from this personal affection -cherishing); {from philos (dear, beloved, a friend, an associate; friendship with personal affection, a trusted confidante; love from personal experience with another person)}. This is kissing with great emotion or kissing repeatedly, earnestly, affectionately.
^XXX “anointing” = aleipho. From a (with) + liparos (oil, fatty; something luxurious); {from lipos (fat, grease)}. This is to anoint whether for medical reasons, as part of hospitality, for a dead body, for a celebration or festival, or to show respect.

^XXXI “invited” = 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.
^XXXII “saw” = horao. Related to “behind” in v38. See note XX above.
^XXXIII “said” = eiron. This is to speak say, answer, command.
^XXXIV {untranslated} = lego. This is to speak, say, name, call, command. It is generally to convey verbally.

^XXXV “prophet” = 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.
^XXXVI “known” = ginosko. Related to “learned” in v37. See note XIII above.
^XXXVII “touching” = 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.

^XXXVIII “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.
^XXXIX “spoke up” = apokrinomai. From apo (from, away 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 to reply or respond, to draw one’s own conclusions, to speak when one is expected to.
^XL “Simon” = Simon. 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.”
^XLI “have” = echo. This is to have, hold, possess.

^XLII “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.
^XLIII “replied” = phemi. Related to “prophet” in v39. See note XXXV above.
^XLIV “speak” = eiron. Same as “said” in v39. See note XXXIII above.
^XLV “moneylender” = danistes. 1x in NT. From danizo (to lend or borrow with interest); from danos (a loan or gift); probably related to didomi (give, offer, place, bestow, deliver; give in a literal or figurative sense). This is a moneylender or creditor.

^XLVI “had” = eimi. Same as “was” in v37. See note XI above.
^XLVII “two” = duo. This is two or both.
^XLVIII “debtors” = chreopheiletes. 2x in NT. Probably from chreos (debt) + opheiletes (one who owes, is a debtor or someone under obligation; figuratively, a culprit, delinquent, or sinner); {from opheilo (to be indebted morally or legally – having an obligation one must meet; perhaps from the legal world, but then adopted in reference to morality; used to refer to humanity’s ethical responsibility); probably from ophelos (advantage, gain, profit); from ophello (heaped together, accumulate, increase)} OR from chrao (to lend); {akin to chre (what is proper, fitting, or necessary); from chraomai (to use, make use of, give what is needed, act in a specific way, request)} + opheiletes (see above). This is someone who owes a loan, a debtor.

^XLIX “one” = heis. This is one, a person, only, some.
^L “owed” = opheilo. Related to “debtors” in v41. See note XLVIII above.
^LI “five hundred” = pentakosioi. 2x in NT. From pente (five) + hekaton (hundred). This is five hundred.
^LII “denarii” = denarion. 16x in NT. From Latin deni (ten each) + arius (belonging to). This is a silver Roman coin.

^LIII “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.
^LIV “fifty” = pentekonta. Related to “five hundred” in v41. 7x in NT. From pente (see note LI above) + deka (ten or -teen). This is fifty.
^LV “could” = echo. Same as “have” in v40. See note XLI above.
^LVI “pay” = apodidomi. Related to “moneylender” in v41. From apo (from, away from) + didomi (see note XLV above). This is to give back, return, give away. It is to restore as when one makes payment – to rend what is due, to sell.

^LVII “canceled the debts” = charizomai. From 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 to extend grace or favor, to grant forgiveness, to pardon or rescue.
^LVIII “both” = amphoteroi. 14x in NT. From ampho (on both sides, around). This is both or all.
^LIX “love” = agapao. Perhaps from agan (much). This is love, longing for, taking pleasure in. It is divine love or human love that echoes divine love.
^LX “more” = pleion. From polus (much, many, abundant). This is many, more, great, having a greater value, more excellent.

^LXI “answered” = apokrinomai. Same as “spoke up” in v40. See note XXXIX above.
^LXII {untranslated} = eiron. Same as “said” in v39. See note XXXIII above.
^LXIII “suppose” = hupolambano. 5x in NT. From hupo (by, under, about, subordinate to) + lambano (active acceptance/taking of what is available or what has been offered; emphasizes the choice and action of the individual). This is to take up or bear up, to receive. It can also mean to welcome or entertain. Further, it can mean to take up discussion of a topic, to suppose, or imagine.
^LXIV “greater” = pleion. Same as “more” in v42. See note LX above.

^LXV “judged” = krino. Related to “spoke up” in v40. See note XXXIX above.
^LXVI “rightly” = orthos. 4x in NT. From orthos (straight, direct, morally upright). This is properly, correct, plainly, rightly.
^LXVII “turning” = strepho. From trope (turning, shifting, a revolution; figuratively, a variation); from trepo (to turn). This is to turn, change, turn back, be converted; to turn around completely to take the opposite path or a completely different one.
^LXVIII “said” = phemi. Same as “replied” in v40. See note XLIII above.
^LXIX “see” = blepo. This is literally to see – it is primarily used in the physical sense. However, figuratively it can be seeing, which includes attention and so to watchfulness, being observant, perceiving, and acting on the visual information. It can also mean beware.

^LXX “entered” = eiserchomai. Same as “went” in v36. See note V above.
^LXXI “house” = oikia. Same as “house” in v37. See note XV above.
^LXXII “gave” = didomi. Related to “moneylender” in v41 & “pay” in v42. See note XLV above.
^LXXIII “water” = hudor. Perhaps from huetos (rain); from huo (to rain). This is water literal or figurative. It is one of the roots that “hydrogen” and “hydroelectric” come from.

^LXXIV “kiss” = philema. Related to “kissing” in v38. 7x in NT. From phileo (see note XXIX above)}. This is a kiss of friendship or other deep bond.
^LXXV “came in” = eiserchomai. Same as “went” in v36. See note V above.
^LXXVI “stopped” = dialeipo. 1x in NT. From dia (through, across to the other side, thoroughly) + leipo (to leave behind, remain, lack, abandon, fall behind while racing). This is to cease, give up, stop in the middle.
^LXXVII “kissing” = kataphileo. Same as “kissing” in v38. See note XXIX above.

^LXXVIII “head” = kephale. Same as {untranslated} in v38. See note XXVIII above.
^LXXIX “oil” = elaion. 11x in NT. From elaia (the olive tree or that which it produces; can also refer to the Mount of Olives). This is olive oil.
^LXXX “therefore” = charin. Related to “canceled the debts” in v42. 9x in NT. From charis (see note LVII above). This is in favor of, because. It is a favor that is actionable.
^LXXXI “tell” = lego. Same as {untranslated} in v39. See note XXXIV above.
^LXXXII “many” = polus. Related to “more” in v42. See note LX above.
^LXXXIII “sins” = hamartia. Related to “sinner” in v37. From hamartano (see note XII 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.

^LXXXIV “forgiven” = aphiemi. From apo (from, away from) + hiemi (to send). This is send away, release, permit, forgive, allow to depart, discharge, or send forth.
^LXXXV “great” = polus. Same as “many” in v47. See note LXXXII above.
^LXXXVI “shown…love” = agapao. Same as “love” in v42. See note LIX above.
^LXXXVII “little” = oligos. This is few or small – it can be a short time or extent, low light, amount, or worth.
^LXXXVIII “said” = eiron. Same as “said” in v39. See note XXXIII above.

^LXXXIX “were at table” = sunanakeimai. Related to “eating” in v37. 7x in NT. From sun (with, together with) + anakeimai (to recline, particularly as one does for dinner; also reclining as a corpse); {from ana (up, again, back, among, between, anew) + keimai (see note XIV above)}. This is to dine, recline at a table with someone else, a dinner guest, the table itself.
^XC “say” = lego. Same as {untranslated} in v39. See note XXXIV above.
^XCI “said” = eiron. Same as “said” in v39. See note XXXIII above.
^XCII “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.

^XCIII “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.
^XCIV “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.
^XCV “peace” = eirene. Perhaps from eiro (to join, tie together to form a whole). This is one, peace, quietness, rest, peace of mind, harmony. Peace was a common farewell among Jews (i.e. shalom) and this well-wishing included a blessing of health and wholeness for the individual. This word also indicates wholeness and well-being – when everything that is essential is joined together properly. This is peace literally or figuratively. By implication, it is prosperity (but not in the sense of excessive wealth. Prosperity would have meant having enough from day to day.)