Matthew 15:10-20

^I “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.
^II “called…to” = 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.
^III “listen” = akouo. This is hear or listen, but it also means to understand by hearing. This is where the word “acoustics” comes from.
^IV “understand” = suniemi. From sun (with, together with) + hiemi (to send, put). 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.

^V “goes” = eiserchomai. From eis (to, into, for, among) + erchomai (to come, go). This is to go in in a literal or figurative sense.
^VI “mouth” = stoma. Perhaps from tomoteros (sharp, keener); from temno (to cut). This is mouth, speech, language, the tip of a sword, an opening in the ground.
^VII “defiles” = koinoo. 14x in NT. From koinos (common, shared, unclean, ritually profane); probably from sun (with, together with). This is to make something common i.e. treated as ordinary and so not ceremonially pure/sacred. So, it can also mean to pollute or desecrate.

^VIII “person” = 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.
^IX “comes” = ekporeuomai. From ek (from, from out of) + 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)}. This is to go forth, depart from, be spoken, flow out, project. This word emphasizes the result a process or passage – how it impacts the person or thing.
^X {untranslated} = anthropos. Same as “person” in v11. See note VIII above.

^XI “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.
^XII “approached” = proserchomai. Related to “goes” in v11. From pros (for, at, towards) + erchomai (see note V above). This is to approach, draw near, come up to. It is also used figuratively to mean worship.
^XIII “said” = lego. This is to speak, say, name, call, command. It is generally to convey verbally.

^XIV “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.
^XV “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.
^XVI “took offense” = skandalizo. From skandalon (the bait or portion of the trap that closes down on the victim – the trap’s trigger; a stumbling block, offense, or cause for error; something that sets into motion a negative cause and effect; something that causes one to stumble); perhaps from kampto (to bend or bow). This is to put a stumbling block in someone’s way. Figuratively, causing someone to sin or preventing them from good action. It can also mean to shock or offend. Literally, this is falling into a trap or tripping someone up. So, here, enticing someone to sin or apostasy.
^XVII “heard” = akouo. Same as “listen” in v10. See note III above.
^XVIII “what…said” = logos. Related to “said” in v12. From lego (see note XIII above). This is word, statement, speech, analogy. It is a word that carries an idea or expresses a thought, a saying. It could refer to a person with a message or reasoning laid out in words. By implication, this could be a topic, line of reasoning, or a motive. It can be used for a divine utterance or as Word – Christ.

^XIX “answered” = 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.
^XX “every” = pas. This is all or every.
^XXI “plant” = phuteia. 1x in NT. From phuteuo (to plant, implant; figuratively to teach or plant doctrines); from phuton (a plant) or from phuo (to grow, produce, spring up; perhaps from the sense of puff or blow – to swell up; hence, to germinate; to grow literally or figuratively). This is a plant, shrub, or vegetable.

^XXII “heavenly” = ouranios. 9x in NT. From ouranos (air, sky, the atmosphere, heaven; the sky that is visible; the spiritual heaven where God dwells; implies happiness, power, and eternity); {perhaps from oros (mountain, hill); from airo (raise, take up, lift, remove)}}. This is heavenly or celestial. It can mean in, belonging to, or coming from heaven or the sky.
^XXIII “Father” = pater. This is father in a literal or figurative sense. Could be elder, senior, ancestor, originator, or patriarch.
^XXIV “planted” = phuteuo. Related to “plant” in v13. 11x in NT. Same as XXI above.
^XXV “uprooted” = ekrizoo. 4x in NT. From ek (from, from out of) + rhizoo (to plant, take root, establish, become stable); {from rhiza (a root literally or figuratively; the root of what comes from it – shoot, source, descendant)}. This is to pull out by something’s roots or to root out.

^XXVI “let…alone” = aphiemi. Related to “understand” in v10. From apo (from, away from) + hiemi (see note IV above). This is send away, release, permit, forgive, allow to depart, discharge, or send forth.
^XXVII “are” = eimi. This is to be, exist.
^XXVIII “blind” = 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.
^XXIX “guides” = hodegos. 5x in NT. From hodos (way, road, path, or journey; can imply progress along a route) + hegeomai (to think, suppose, have an opinion; to lead the way, what comes in front or first, initial thought, high esteem or authority; one who commands in an official capacity); {from ago (lead, bring, carry, drive, go)}. This is leader or guide. It can be used figuratively for a teacher.

^XXX “guides” = hodegeo. Related to “guides” in v14. 5x in NT. From hodegos (see note XXIX above). This is to guide or instruct. It is showing someone else the way, whether literally or figuratively.
^XXXI “fall” = pipto. This is to fall literally or figuratively.
^XXXII “pit” = bothunos. 3x in NT. Probably from bathus (deep in a literal or figurative sense); from the same root as basis (step, foot); from baino (to walk, go) OR similar to bathuno (to excavate, deepen); from bathus (see above). This is a hole in the ground. So, it could be a pit, ditch, or a cistern.

^XXXIII “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.
^XXXIV “said” = apokrinomai. Same as “answered” in v13. See note XIX above.
^XXXV “explain” = phrazo. 1x in NT. Perhaps akin to phrasso (to stop, fence in; figuratively, to silence); perhaps from phren (diaphragm, heart, intellect, understanding; figurative for personal opinion or inner mindset; thought regulating action; sympathy, feelings, cognition); perhaps from phrao (to rein in or curb). This is to tell, declare, interpret, or explain. It can indicate using words or deeds to clarify. This is where the word “phrase” comes from.
^XXXVI “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.

^XXXVII “still” = akmen. 1x in NT. From the same as akmazo (to come to a point, be ripe, mature); from acme (point, edge). This is still, just now, yet.
^XXXVIII “without understanding” = asunetos. Related to “understand” in v10 & “let…alone” in v14. 5x in NT. From a (not, without) + sunetos (intelligent, wise, discerning, clever; finding understanding within one’s own frame of reference by connecting facts and concepts; focuses on the mental process of putting things together – being prudent or wise); {from suniemi (see note IV above)}. This is literally not understanding or undiscerning. It is someone who doesn’t comprehend, is foolish because they do not connect facts or process information meaningfully. It is an illogical person who chooses not to reason well. It can also imply moral fault and wickedness.
^XXXIX “see” = noeo. 14x in NT. From nous (mind, understanding, reasoning faculty, intellect, capacity to reflect); from noos (mind); probably from the base as ginosko (to know, recognize, realize, perceive, learn; gaining knowledge through personal experience)}. This is to think, understand, conceive, realize, see. It is one who thinks things through sufficiently to reach a conclusion or value judgment. It is also one’s moral reasoning.
^XL “goes” = eisporeuomai. Related to “comes” in v11. 18x in NT. From eis (to, into, for, among) + poreuomai (see note IX above). 18x in NT. This is to enter or journey in in a literal or figurative sense.

^XLI “enters” = choreo. 10x in NT. 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 leave in order to make room or space. It can also be to advance, receive, accept, or make progress. Figuratively, it can also refer to being open-hearted.
^XLII “stomach” = koilia. From koilos (hollow). This is belly or organs in the abdomen. So, it could be stomach, womb, or heart. Figuratively, this refers to one’s inner self.
^XLIII “goes out” = ekballo. Related to “parable” in v15. From ek (from, from out of) + ballo (see note XXXVI above). This is to throw, put out, produce, expel, banish. It is eject in a literal or figurative sense.
^XLIV “sewer” = aphedron. 2x in NT– both in parallel passages. From apo (from, away from) + hedraios (sitting, well-seated, immovable; figuratively, steadfast, firm, morally fixed); {from hedra (a seat) or from hezomai (to sit)}. This is a privy, drain, or latrine. Literally, it is a place where one sits apart (from others).

^XLV “proceeds” = exerchomai. Related to “goes” in v11 & “approached” in v12. From ek (from, from out of) + erchomai (see note V above). This is to go out, depart, escape, proceed from, spread news abroad.
^XLVI “heart” = kardia. Literally the heart, but figuratively mind, character, inner self, will, intention, thoughts, feelings. Also, the center of something. The word heart is only used figuratively in the Old and New Testaments. This is where “cardiac” comes from.
^XLVII {untranslated} = anthropos. Same as “person” in v11. See note VIII above.

^XLVIII “come” = exerchomai. Same as “proceeds” in v18. See note XLV above.
^XLIX “evil” = poneros. From poneo (to toil); related to ponos (pain, trouble, labor, distress, suffering; toil, which implies anguish); from the base of penes (a laborer, poor person, starving or indigent person; someone who works for their living); from pernomai (working for a living; laborer, poor person; to work for daily bread); from peno (to toil to survive day by day). This is bad, evil, wicked, malicious, grievous, or toilsome. Properly, it is something that bears pain – it emphasizes the miseries and pains that come with evil. By contrast, the Greek kakos refers to evil as part of someone’s core character. Also contrasting the Greek sapros, which deals with falling away from a previously embodied virtue. This word can mean ill, diseased, morally culpable, derelict, vicious, malicious, or guilt. It can also refer to the devil or sinners.
^L “intentions” = dialogismos. Related to “said” in v12 & “what…said” in v12. 14x in NT. From dialogizomai (to consider, have a back and forth debate with an uncertain conclusion; multiple confused minds reinforcing a faulty conclusion); {from dia (through, because of, across, thoroughly) + logizmai (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 XVIII above)}. This is reasoning, plotting, argument, discussion that reinforces faulty reasoning, debate.

^LI “murder” = phonos. 9x in NT. From pheno (to slay). This is killing, murder, or slaughter. It is one of the crimes that Barabbas and Saul are accused of.
^LII “adultery” = moicheia. 3x in NT. From moicheuo (committing adultery or adultery itself; a man with a married woman or a married man with anyone other than his wife); from moichos (adulterer; a man who has been with a married woman; used figuratively of an apostate). This is adultery. It is used for the woman caught in adultery in John 8:3 (“whoever is without sin cast the first stone”).
^LIII “sexual immorality” = porneia. From porneuo (to fornicate – used figuratively for practicing idolatry or doing immoral things); from porne (prostitute, whore); from pornos (fornicator or immoral person); perhaps from pernemi (to sell off or export); related to piprasko (to sell with travel involved; to sell into slavery; to be devoted to); from perao (to travel); from peran (over, beyond). This is sexual immorality or unchastity. It could include adultery or incest.

^LIV “theft” = klope. 2x in NT. From klepto (to steal secretively). This is stealing by stealth or fraud. It is not done using force or in the open.
^LV “false witness” = pseudomarturia. 2x 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 false testimony or false witness.
^LVI “slander” = 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.

^LVII “eat” = phago. This is to eat or figuratively to consume like rust does.
^LVIII “unwashed” = aniptos. 2x in NT. From a (not, without) + nipto (to wash, particularly the hands, feet, or face; often used for ceremonial or ritual ablution); {from nizo (to cleanse)}. This is unwashed or ritually unclean.
^LIX “hands” = 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.
^LX {untranslated} = anthropos. Same as “person” in v11. See note VIII above.