Luke 22:14-23:56

^I “hour” = hora. This is a set time or period, an hour, instant, or season. This is where the word “hour” comes from.
^II “came” = 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.
^III “took his place at the table” = anapipto. 12x in NT. From ana (up, again, back, among, anew) + pipto (to fall literally or figuratively). This is to fall back, recline, lie down. One reclined at the dinner table.
^IV “apostles” = apostolos. From apostello (to send, send away, send forth as a messenger, to commission); {from apo (from, away from) + stello (to set, arrange, prepare, provide for); {probably from histemi (to stand, place, set up, establish, stand firm)}}. This is a messenger – someone sent out on a mission as an envoy or delegate. It can also refer to someone set at liberty. Generally, this is a messenger who is meant to be a representative of the one who sent them. They are thus, set apart on a mission literally or figuratively.

^V “eagerly” = epithumia. From epithmueo (long for, set one’s heart on, yearn, desire); {from epi (on, upon, at, what is fitting) + thumos (passion, wrath; actions emerging from passion or impulse) {from thuo (to rush along, breathe violently, offer sacrifice)}}. This is desire, a longing built on passionate emotion or urges. This can be a positive or a negative passion (lust or eagerness).
^VI “desired” = epithumeo. Related to “eagerly” in v22:15. 16x in NT. See note V above.
^VII “eat” = phago. This is to eat or figuratively to consume like rust does.
^VIII “Passover” = pascha. From Aramaic corresponding to Hebrew pesach (Passover or the offering for Passover); from pasach (to stop, pass over, skip over, to spare). This is Passover – used for the feast, the lamb of sacrifice, the day, and the festival itself. This is where the term “paschal” comes from as in the “paschal lamb.”
^IX “suffer” = pascho. Akin to penthos (mourning, sorrow). This is to be acted on for good or ill. It is often used for negative treatment. Properly, it means feeling strong emotions – especially suffering. It can also be the ability to feel suffering.

^X “tell” = lego. This is to speak, say, name, call, command. It is generally to convey verbally.
^XI “fulfilled” = pleroo. From pleres (to be full, complete, abounding in, occupied with). This is to fill, make full or complete. Properly, this is filling something up to the maximum extent that it can be filled – an appropriate amount for its individual capacity. So, this is used figuratively for furnish, influence, satisfy, finish, preach, perfect, and fulfill.
^XII “kingdom” = basileia. From basileus (king, emperor, sovereign); probably from basis (step, hence foot; a pace); from baino (to walk, to go). This is kingdom, rule, authority, sovereignty, royalty, a realm.
^XIII “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.

^XIV “took” = 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.
^XV “cup” = poterion. From pino (to drink literally or figuratively). This is a drinking vessel. Figuratively, it can refer to one’s lot, to fate, or to what God has in store for you.
^XVI “giving thanks” = 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.
^XVII “take” = 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.
^XVIII “divide” = diamerizo. 12x in NT. From dia (through, across to the other side, thoroughly) + merizo (to divide, part, share, distribute, assign; figuratively, to differ); {from meros (part, share, portion figurative or literal); from meiromai (to get your share, receive one’s allotment)}. This is to divide up, distribute, or share. Figuratively, it can mean dissension.

^XIX “drink” = pino. Related to “cup” in v22:17. See note XV above.
^XX “fruit” = gennema. Related to “came” in v22:14. 8x in NT. From gennao (to beget, give birth to, or bring forth; properly, procreation by the father, but used of the mother by extension; figuratively, to regenerate); from genna (descent, birth); from genos (family, offspring, kin – in a literal or figurative sense); from ginomai (see note II above). This is offspring, child, fruit, brood, or produce in a literal or figurative sense.
^XXI “vine” = ampelos. 9x in NT. Perhaps from the base of amphoteros (both, all); {from amphi (around) + halon (the threshing floor where grain is rolled to separate from the chaff); {from halos (threshing floor); probably from helisso (to roll up, coil, wrap)}}. This is vine or grapevine as that which coils around.
^XXII “comes” = erchomai. This is to come or go.

^XXIII “took” = lambano. Same as “take” in v22:17. See note XVII above.
^XXIV “bread” = artos. Perhaps from airo (raise, take up, lift, remove). This is bread or a loaf. It is a loaf as raised.
^XXV “broke” = klao. 14x in NT. This is to break, to break in pieces as one breaks bread.
^XXVI “gave” = didomi. To give, offer, place, bestow, deliver. This is give in a literal or figurative sense.

^XXVII “is” = eimi. This is to be or exist.
^XXVIII “body” = soma. Perhaps from sozo (to save, heal, rescue); from sos (safe, well, rescued). This is body or flesh. It can be body in a literal or figurative sense (as the body of Christ). This is where the word “somatic” comes from.
^XXIX “do” = poieo. This is to make, do, act, construct, abide, or cause.
^XXX “remembrance” = anamnesis. 4x in NT. From anamimnesko (to remind, admonish; to follow the path of memory); {from ana (up, again, among, anew) + mimnesko (to remind or remember; memory through an active, intentional process or being mindful; not incidentally or accidentally remembering); {from mnaomai (to remember; by implication give reward or consequence); perhaps from meno (to stay, abide, wait, endure)}}. This is intentional remembering to re-experience the effect of the event. It is active, motivated as a memorial.

^XXXI “supper” = deipneo. 4x in NT. From deipnon (a dinner or a feast – a meal in the afternoon or, more commonly, the evening); from the same as dapane (cost or expense); from dapto (to devour). This is to eat the main, evening meal.
^XXXII “poured 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.
^XXXIII “new” = kainos. This is not new as in new versus old. This is new in the sense of novel, innovative, or fresh.
^XXXIV “covenant” = diatheke. From diatithemi (to place separately – to make a will or covenant; this is arranging ahead of time how things will be accomplished); {from dia (through, because of, across, thoroughly) + tithemi (to put, place, set, fix, establish in a literal or figurative sense; properly, this is placing something in a passive or horizontal position)}. This is a will, covenant, contract, or agreement.
^XXXV “blood” = haima. This is blood in a literal sense as bloodshed. Figuratively, it can also be used to refer to wine or to kinship (being related).

^XXXVI “see” = 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.
^XXXVII “betrays” = paradidomi. Related to “gave” in v22:19. From para (from beside, by) + didomi (see note XXVI above). This is literally to hand over – hence to deliver, abandon, or betray. It implies a personal involvement.
^XXXVIII “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.
^XXXIX “table” = trapeza. 15x in NT. Probably from tessares (four; figuratively, can mean total inclusion or universality) + peze (by foot or land) or pezos (by foot or land); {from pous (foot)}. This is a table – whether for eating or conducting business. Literally, four feet. This is where the word “trapeze” comes from.

^XL “Son” = huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.
^XLI {untranslated} = men. This is truly, indeed, even, in fact. Often, it is not translated, but used to emphasize affirmation.
^XLII “Man” = 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.
^XLIII “going” = 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.
^XLIV “determined” = horizo. 8x in NT. From the same as horion (boundary, territory); from horos (limit, boundary). This is to determine, set boundaries, appoint, designate, pre-determined. Literally, this is setting horizons.
^XLV “woe” = ouai. This is alas or woe to show grief or to denounce something.
^XLVI “one” = anthropos. Same as “Man” in v22:22. See note XLII above.

^XLVII “began” = archomai. From archo (to rule, begin, have first rank or have political power). This is to begin or rule.
^XLVIII “ask” = suzeteo. 10x in NT. From sun (with, together with) + zeteo (to seek, search for, desire. searching for something by inquiring or investigation; to seek in a literal or figurative sense; to worship God). This is to seek together so a joint investigation, to argue, discuss, or debate.
^XLIX “would” = mello. Perhaps from melo (something that one is worried or concerned about, something one pays attention to or thinks about). Properly, this is ready, about to happen, to intend, delay, or linger. This is just on the point of acting.
^L “do” = prasso. This is to do or practice – something done on an on-going basis or by habit. It can also mean to accomplish, attend, or commit.

^LI “dispute” = philoneikia. 1x in NT. From philoneikos (contentious, one who loves to dispute); {from philos (dear, beloved, a friend, an associate; friendship with personal affection, a trusted confidante; love from personal experience with another person) + neikos (strife, quarrel); {probably akin to nikos (victory, triumph – especially a conquest); from nike (victory, conquest; figurative for what makes one successful)}}}. This is one who loves to dispute, quarrelsomeness.
^LII “arose” = ginomai. Same as “came” in v22:14. See note II above.
^LIII “regarded” = dokeo. From dokos (opinion). This is to have an opinion, seem, appear, think, suppose. It deals with a personal judgment. This is the root of the word “doxology.”
^LIV “greatest” = megas. This is big in a literal or figurative sense – great, large, exceeding, abundant, high, mighty, perfect, strong, etc.

^LV “kings” = basileus. Related to “kingdom” in v22:16. Probably from basis (see note XII above). This is king, emperor, or sovereign.
^LVI “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.
^LVII “lord…over” = kurieuo. 7x in NT. From kurios (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); from kuros (authority, supremacy). This is to be lord of, rule, lord over.

^LVIII “in authority over” = exousiazo. Related to “is” in v22:19. 4x in NT. From exousia (power to act or weight; denotes moral authority or influence; can mean domain, liberty, freedom, capacity, mastery, right, force, or strength); {from exesti (to be permitted or lawful); {from ek (out, out of) + eimi (see note XXVII above)}} This is to have authority over, wield power, have control, be authorized to act.
^LIX “called” = 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.
^LX “benefactors” = euergetes. Related to “giving thanks” in v22:17. 1x in NT. From eu (see note XVI above) + the same as ergon (word, task, action, employment); {from ergo (to work, accomplish) or from erdo (to do)}. This is someone who does good, a philanthropist or benefactor.

^LXI “become” = ginomai. Same as “came” in v22:14. See note II above.
^LXII “youngest” = neos. This is young, new, fresh, or youthful. This is brand new as opposed to novel (which is kainos in Greek).
^LXIII “leader” = hegeomai. From ago (lead, bring, carry, drive, guide, go). This is to think, suppose, have an opinion. It is to lead the way, what comes in front or first, initial thought, high esteem or authority. It can refer to one who commands in an official capacity. This word shares a root with the word “hegemony.”
^LXIV “serves” = diakoneo. From diakonos (servant, minister, waiter, or attendant; a person who performs a service, including religious service); {perhaps from dia (through, across to the other side, thoroughly) + konis (dust) OR from dioko (to chase after, put to flight; by implication, to persecute or to purse like a hunter after its prey; this can be earnestly pursue or zealously persecute); {related to dio (put to flight)}}. This is to wait at table, to serve generally, to minister or administer, to be in the office of deacon. To wait on someone as a slave, friend, or host.
^LXV “is at the table” = anakeimai. 14x in NT. From ana (up, again, back, among, between, anew) + keimai (to lie, recline, be set, appointed, destined; to lie down literally or figuratively). This is to recline, particularly as one does for dinner. It can also be reclining as a corpse.

^LXVI “stood” = diamino. 5x in NT. From dia (through, across to the other side, thoroughly) + meno (to stay, abide, wait, endure). This is to remain, continue, abide, stand.
^LXVII “trials” = peirasmos. From peirazo (to test, try, tempt, or make proof of, scrutinize, or assay something; could also be examine, entice, prove, or discipline); from peira (trial, experiment, attempt, experience, assaying); from the base of peran (over, beyond, across); akin to pera (on the far side); from a derivative or peiro (to pierce). This is a test as in an experiment or assaying. It is also trial, temptation, and discipline. Further, it could be used to mean calamity, affliction, or adversity more generally.
^LXVIII “confer” = diatithemi. Related to “covenant” in v22:20. 7x in NT. See note XXXIV above.
^LXIX “Father” = Pater. This is father in a literal or figurative sense. Could be elder, senior, ancestor, originator, or patriarch.
^LXX “eat” = esthio. This is to eat or figuratively to devour or consume like rust.
^LXXI “sit” = kathemai. From kata (down, against, throughout, among) + hemai (to sit). This is to sit, be enthroned, or reside.
^LXXII “thrones” = thronos. Probably from thanos (bench); from thrao (to sit). This is throne or seat – the place where the king sits. So, it is used figuratively to mean power, dominion, or a potentate. This is where the word “throne” comes from.

^LXXIII “judging” = krino. To judge, decide, think good, condemn, determine, pass judgment, stand trial, sue. This is judging whether it is done in court or in a private setting. Properly, it refers to 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. It can imply trying, condemning, punishing, or avenging.
^LXXIV “twelve” = dodeka. From duo (two, both) + deka (ten). This is twelve – also shorthand for the apostles.
^LXXV “tribes” = phule. From phuo (to produce, spring up, grow, germinate; perhaps originally meaning puff or blow). This is clan, tribe, lineage. It is those who descend from a shared ancestor.
^LXXVI “Israel” = Israel. From Hebrew Yisrael (God strives or one who strives with God; new name for Jacob and for his offspring); {from sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + el (God or god)}. This is Israel the people and the land.

^LXXVII “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.”
^LXXVIII “listen” = idou. Same as “see” in v22:21. See note XXXVI above.
^LXXIX “Satan” = Satanas. From Hebrew satan (adversary, Satan); from satan (to be an adversary, attack, accuse, resist). This is Satan, the adversary, or an adversary.
^LXXX “demanded” = exaiteo. 1x in NT. From ek (from, from out of) + aiteo (to ask, demand, beg, desire). This is to demand, ask for, ask for a trial.
^LXXXI “sift” = siniazo. 1x in NT. From sinion (a sieve). This is to winnow or test with a trial.
^LXXXII “wheat” = sitos. 15x in NT. This is used for any kind of grain that you can eat. It is usually wheat, but it can also be barley and other grains.

^LXXXIII “prayed” = 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.
^LXXXIV “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.
^LXXXV “fail” = ekleipo. 4x in NT. From ek (from, from out of) + leipo (to leave behind, remain, lack, abandon, fall behind while racing). This is to leave out, omit, cease, be obscured, die out.

^LXXXVI “turned back” = epistrepho. From epi (on, upon, among, what is fitting) + strepho (to turn, change, turn back, be converted; to turn around completely to take the opposite path or a completely different one); {from trope (turning, shifting, a revolution; figuratively, a variation); from trepo (to turn)}. This is to turn, return, or come again. It can also mean to revert. It is turning in a literal or figurative sense – also a moral turning.
^LXXXVII “strengthen” = sterizo. Related to “apostles” in v22:15. 13x in NT. From sterigx (a support, plant down); perhaps from histemi (see note IV above). This is to make fast, support, strengthen, establish, fix firmly, to go resolutely.
^LXXXVIII “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.

^LXXXIX “Lord” = Kurios. Related to “lord…over” in v22:25. See note LVII above.
^XC “ready” = hetoimos. 17x in NT. From heteos (fitting, fitness). This is make ready, be ready because of being prepared, standing by, adjusted; ready to meet some opportunity or challenge.
^XCI “prison” = phulake. From phulasso (to guard something so that it doesn’t escape – to watch over it vigilantly; being on guard in a literal or figurative sense); related to phulaks (military guard, sentry, watcher). This is the act of guarding, the person who guards, the place where guarding occurs (i.e. a prison), or the times of guarding (the various watches).
^XCII “death” = thanatos. This is death, whether literal or spiritual. It can also refer to something that is fatal.

^XCIII “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.
^XCIV “cock” = alektor. 12x in NT. Perhaps from aleko (to ward off). This is a cock or rooster.
^XCV “crow” = phoneo. From phone (voice, sound, tone or noise; also a language or dialect); probably from 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 to call out, summon, shout, address. It is making a sound whether of an animal, a person, or an instrument.
^XCVI “this day” = semeron. Related to “sit” in v22:30. From hemera (day, time, daybreak); perhaps from hemai (see note LXXI above). This is today, now, at present.

^XCVII “denied” = aparneomai. 11x in NT– 8x of Peter’s denial of Jesus, 2x “let them deny themselves and take up their cross and follow me” (Mt 16:24 & Mk 8:34), 1x “whoever denies me before others will be denied before the angels of God” (Lk 12:9). From apo (from, away from) + arneomai (to deny, disown, refuse, repudiate someone or a previously held belief, to contradict); {from a (not) + rheo (say, speak of)}. This is a strong denial or rejection – utter denial, disowning, or repudiation.
^XCVIII “three times” = tris. 12x in NT. From treis (three). This is three times.
^XCIX “know” = eido. Related to “see” in v22:21. See note XXXVI above.

^C “sent” = apostello. Related to “apostles” in v22:15 & “strengthen” in v22:32. See note IV above.
^CI “purse” = ballantion. 4x in NT. Perhaps from ballo (to throw, cast, place, put, drop). This is a purse or money bag.
^CII “bag” = pera. 6x in NT. This is a wallet or leather pouch – can carry food or money.
^CIII “sandals” = hupodema. Related to “prayed” in v22:32. 10x in NT. From hupodeo (to bind under wear on the feet); {from hupo (by, under, about, subordinate to) + deo (see note LXXXIII above)}. This is a sandal – something bound under the sole.
^CIV “lack” = hustereo. 16x in NT – same verb used by the rich young man when he asks Jesus what do I still lack? (Mt 19:20); used in the parable of the prodigal son to describe him as impoverished (Lk 15:14); used when the wine ran out at the wedding at Cana (Jn 2:3); all have sinned and fall short of the glory of God (Rom 3:23); used in describing the body of Christ – that we give greater honor to the inferior member (1 Cor 12:24). From husteros (last, later). This is to fall behind, come late, be interior, suffer need, be left out., to fail to meet a goal.

^CV “has” = echo. This is to have, hold, possess.
^CVI “take” = airo. Related to “bread” in v22:19. See note XXIV above.
^CVII “sword” = machaira. Perhaps from mache (fight, battle, conflict; figuratively, controversy); from machomai (to fight, strive, dispute, quarrel; to war). This is a short sword, slaughter knife, or dagger. It is a stabbing weapon. Figuratively, associated with retribution, war, or legal punishment.
^CVIII “sell” = poleo. This is to barter or sell. It can also refer to the thing that is sold.
^CIX “cloak” = 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.
^CX “buy” = agorazo. From agora (assembly, forum, marketplace, town square, thoroughfare); from ageiro (to gather). This is to go and buy something at market with a focus on goods being transferred. It can also mean to purchase or redeem.

^CXI “scripture” = grapho. This is to write or describe. It is where the word “graphic” comes from.
^CXII “must” = dei. Related to “prayed” in v22:32 & “sandals” in v22:35. From deo (see note LXXXIII above). 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.
^CXIII “be fulfilled” = teleo. 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). This is to complete, fulfill, accomplish, end.

^CXIV “counted” = logizomai. Related to “tell” in v22:16. From logos (word, statement, speech, analogy; here, word as an account or accounting; can also be a word that carries an idea or expresses a thought, a saying; a person with a message or reasoning laid out in words; by implication, a topic, line of reasoning, or a motive; can be used for a divine utterance or as Word – Christ); from lego (see note X above). This is this is 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.
^CXV “lawless” = anomos. 10x in NT. From a (not, without) + 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 literally without law. So, it could refer to someone who disregards authority or one who is not under the law (i.e. a Gentile). It can be lawless, wicked, or a transgressor.
^CXVI “being fulfilled” = telos + echo. Telos is related to “be fulfilled” in v22:337. See note CXIII above. Echo is the same as “has” in v22:36. See note CV above.
^CXVII “look” = idou. Same as “see” in v22:21. See note XXXVI above.
^CXVIII “two” = duo. Related to “twelve” in v22:30. See note LXXIV above.
^CXIX “enough” = hikanos. From hikneomai (to reach, come to, attain). This is sufficient, suitable, adequate, competent, ample.

^CXX “came out” = exerchomai. Related to “comes” in v22:18. From ek (from, from out of) + erchomai (see note XXII above). This is to go out, depart, escape, proceed from, spread news abroad.
^CXXI “custom” = ethos. Related to “Gentiles” in v22:25. 12x in NT. From etho (see note LVI above). This is custom habit, rite – also, doing something that the law requires. It can be an unwritten custom, acting in accordance with tradition.
^CXXII “Mount” = oros. Related to “bread” in v22:19 & “take” in v22:36. Perhaps from oro (to rise); perhaps akin to airo (see note XXIV above). This is mountain or hill.
^CXXIII “Olives” = Elaia. 15x in NT. This is olive or olive tree. Sometimes, it refers to the chosen people.
^CXXIV “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.
^CXXV “followed” = akoloutheo. From a (with, fellowship, union) + keleuthos (road, way). This is to accompany or follow someone, especially the way a disciple does.

^CXXVI “reached” = ginomai. Same as “came” in v22:14. See note II above.
^CXXVII “place” = topos. This is a place or region. It is a smaller space that can only hold a limited number of people whereas chora is a larger place. Figuratively it could be an opportunity.
^CXXVIII “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.
^CXXIX “come” = eiserchomai. Related to “comes” in v22:18 & “came out” in v22:39. From eis (to, into, for, among) + erchomai (see note XXII above). This is to go in in a literal or figurative sense.

^CXXX “withdrew” = apospao. 4x in NT. From apo (from, away from) + spao (to pull or draw like one draws a sword). This is to draw forth, part, draw away, pull out a sword. Figuratively, to withdraw or retire.
^CXXXI “stone’s” = lithos. This is stone in a literal or figurative sense.
^CXXXII “throw” = bole. Related to “purse” in v22:35. 1x in NT. From ballo (see note CI above). This is a throw or casting.
^CXXXIII “knelt down” = tithemi + ho + gonu. Literally, “lay the knee.” Tithemi is related to “covenant” in v22:20 & “confer” in v22:29. See note XXXIV above.
^CXXXIV “prayed” = proseuchomai. Same as “pray” in v22:40. See note CXXVIII above.

^CXXXV “are willing” = boulomai. This is to wish, desire, intend. Also, to plan with great determination.
^CXXXVI “remove” = paraphero. 4x in NT. From para (beside, by, in the presence of) + phero (to bear, bring, lead, make known publicly; to carry in a literal or figurative sense). This is to carry away, remove, mislead, to turn aside in a literal or figurative sense.
^CXXXVII “will” = thelema. From thelo (to desire, wise, will, intend). This is the act of will, choice, purpose, or decree.
^CXXXVIII “be done” = ginomai. Same as “came” in v22:14. See note II above.

^CXXXIX “angel” = aggelos. Related to “leader” in v22:26. Probably from ago (see note LXIII above) + agele (flock, herd, drove); {also from ago (see above)}. This is angel or messenger. Properly, it is one sent with news or to perform a specific task. This messenger can be human or an angel from heaven. More commonly, it is used for angels in the New Testament.
^CXL “heaven” = ouranos. Related to “Mount” in v22:39. May be related to oros (see note CXXII above) with the notion of height. 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.
^CXLI “appeared” = horao. Related to “man” in v22:22. See note XLII above.
^CXLII “gave…strength” = enischuo. 2x in NT. From en (in, on, at, by, with) + ischuo (to be strong, healthy and vigorous, able, have power, prevail; strength that engages a resisting force); from ischus (strength, might, power, force, ability; power that engages immediate resistance); {perhaps from is (force) + echo (to have, hold, possess)}}. This is to strengthen or invigorate.

^CXLIII {untranslated} = ginomai. Same as “came” in v22:14. See note II above.
^CXLIV “anguish” = agonia. Related to “leader” in v22:26 & “angel” in v22:43. 1x in NT. From agon (a gathering or contest – as an athletic competition such as a race; also conflict, struggle, opposition or a fight; used figuratively in a positive sense – as fighting the good fight of faith; used in a negative figurative sense for effort or anxiety; properly, refers to a place where people gather, which implies the game or contest); from ago (see note LXIII above). This is a contest, anxiety, agony. It is the emotional state of an athlete before a match. It focuses on the pressure that is felt.
^CXLV “prayed” = proseuchomai. Same as “pray” in v22:40. See note CXXVIII above.
^CXLVI “more earnestly” = ektenesteron. 1x in NT. From ektenes (stretched fervent zealous); from ekteino (to stretch out, reach, lay hands on; casting an anchor); {from ek (from, from out of) + teino (to stretch, extend, strain)}. This is more intently or earnestly.

^CXLVII “great drops” = thrombos. Related to “turned back” in v22:32. 1x in NT. From trepho (to bring up, rear, nourish, fatten, nurse; properly, to enlarge through proper nourishment); from the base of trope (see note LXXXVI). This is a lump or clot – a great drop.
^CXLVIII “falling down” = katabaino. Related to “kingdom” in v22:16 & “kings” in v22:25. From kata (down, against, throughout, among) + baino (see note XII 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.
^CXLIX “ground” = ge. This is earth, land, soil, region, country, the inhabitants of an area.

^CL “got up” = anistemi. Related to “apostles” in v22:15 & “strengthen” in v22:32 & “sent” in v22:35. From ana (upwards, up, again, back, anew) + histemi (see note IV above). This is to raise up, rise, appear. It is to stand up literally or figuratively. Can also mean to resurrect.
^CLI “prayer” = proseuche. Related to “pray” in v22:40. From proseuchomai (see note CXXVIII above). This is prayer, worship, or a place where one prays.
^CLII “found” = 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.
^CLIII “sleeping” = koimao. Related to “is at the table” in v22:27. 18x in NT. From keimai (see note LXV above). This is to sleep or put to sleep. Figuratively, it can mean to die. In the New Testament, it is used 15x for death and 3x for sleep.
^CLIV “grief” = lupe. 16x in NT. This is pain, whether physical or mental. It includes grief, sorrow, distress, or a heavy heart.

^CLV “sleeping” = katheudo. From kata (down, against, throughout, among) + heudo (to sleep). This is to settle down to rest, to sleep, fall asleep in a literal or figurative sense.
^CLVI “pray” = proseuchomai. Same as “pray” in v22:40. See note CXXVIII above.
^CLVII “come” = eiserchomai. Same as “come” in v22:40. See note CXXIX above.
^CLVIII “suddenly” = idou. Same as “see” in v22:21. See note XXXVI above.
^CLIX “crowd” = ochlos. Related to “has” in v22:36. Perhaps from echo (see note CV above). This is a crowd, the common people, a rabble. Figuratively, it can refer to a riot.
^CLX “called” = lego. Same as “tell” in v22:16. See note X above.
^CLXI “Judas” = Ioudas. 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 Judah or Judas, meaning praised.

^CLXII “one” = heis. This is one, a person, only, some.
^CLXIII “leading” = proerchomai. Related to “comes” in v22:18 & “came out” in v22:39 & “come” in v22:40. 9x in NT. From pro (before, first, in front of, earlier) + erchomai (see note XXII above). This is to go ahead, go forward precede.
^CLXIV “approached” = eggizo. From eggus (nearby or near in time). This is extremely close by – approaching, at hand, immediately imminent.
^CLXV “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.
^CLXVI “kiss” = phileo. Related to “dispute” in v22:24. From philos (see note LI above). This is friendship love and fondness with personal attachment.
^CLXVII “kiss” = philema. Related to “dispute” in v22:24 & “kiss” in v22:47. 7x in NT. From phileo (see note CLXVI above). This is a kiss.

^CLXVIII “saw” = horao. Same as “appeared” in v22:43. See note CXLI above.
^CLXIX “was coming” = eimi. Same as “is” in v22:19. See note XXVII above.
^CLXX “strike” = patasso. 10x in NT. Perhaps from paio (to strike, hit, sting). This can be strike or hit in a gentle sense like tapping someone on the side (Acts 12:7) or the beating of the heart. It can also be violent as in the disciples striking with the sword when Jesus is arrested (Mt 26:31 & Mk 22:49-50). It can also refer to slaying or death (Acts 7:24; Acts 12:23).

^CLXXI “slave” = doulos. Related to “prayed” in v22:32 & “sandals” in v22:35 & “must” in v22:37. Perhaps from deo (see note LXXXIII above). This is used for a servant or for a slave, enslaved. It refers to someone who belongs to someone else. But, it could be voluntary (choosing to be enslaved to pay off debt) or involuntary (captured in war and enslaved). It is used as a metaphor for serving Christ. Slavery was not inherited (i.e. the children of slaves were not assumed to be slaves) and slaves could buy their way to freedom. Slavery was generally on a contractual basis (that is for the duration of how long it took you to pay your debt and/or save up enough money to buy your freedom).
^CLXXII “high priest” = archiereus. Related to “began” in v22:23. From archo (see note XLVII above) + hiereus (a priest literal or figurative – of any faith); {from hieros (sacred, something sacred, temple, holy, set apart; something consecrated to God or a god)} This is a high or chief priest.
^CLXXIII “cut off” = aphaireo. Related to “bread” in v22:19 & “take” in v22:36 & “Mount” in v22:39. 10x in NT. From apo (from, away from) + haireo (to take, choose, or prefer) {probably related to airo (see note XXIV above)}. This is remove, take away, cut in a literal or figurative sense.
^CLXXIV “right” = dexios. Related to “took” in v22:17. Perhaps from dechomai (see note XIV above). This is right, right side, or the right hand.
^CLXXV “ear” = ous. This is the physical ear, or the perception of hearing, whether physical or cognitive.

^CLXXVI “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.
^CLXXVII “ear” = otion. Related to “ear” in v22:50. 5x in NT. From ous (see note CLXXV above). This is ear or it might refer to the earlobe.
^CLXXVIII “healed” = 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.

^CLXXIX “officers” = strategos. Related to “leader” in v22:26 & “angel” in v22:43 & “anguish” in v22:44. 10x in NT. From stratia (army; used figuratively for large, organized groups like the angels and the hosts of heaven, which is to say the stars); {from the same as strateuo (to wage war, fight, serve as a soldier; used figuratively for spiritual warfare); or from the base of stronnuo (to spread, to spread out like a bed)} + hegeomai (see note LXIII above). This is a military leader, general, military governor, magistrate. It can also be a temple leader such as the Levitical head of the temple guard.
^CLXXX “temple” = hieron. Related to “high priest” in v22:50. From hieros (see note CLXXII above). This is the word for temple.
^CLXXXI “elders” = presbuteros. From presbus (old man). This is an elder as one of the Sanhedrin and also in the Christian assembly in the early church.
^CLXXXII “come” = paraginomai. Related to “came” in v22:14 & “fruit” in v22:18. From para (from beside, by) + ginomai (see note II above). This is to arrive, appear, reach. It implies appearing publicly.
^CLXXXIII “clubs” = xulon. This refers to things made of wood such as a tree trunk, club, staff, or cross. It can also refer to timber used as fuel for a fire.
^CLXXXIV “bandit” = lestes. 15x in NT– 3x “you are making [my house] a den of robbers” when Jesus cleanses the temple, 3x of Jesus’ arrest “did you come for me…as though I were a bandit?”; 3x of bandits crucified on Jesus’ left and right; 2x of the man falling into the hands of robbers in the Good Samaritan parable; 2x of the Good Shepherd speech (anyone who doesn’t come in by the gate is a bandit) in John 10:1, 8; 1x of Barrabbas as a bandit; and 1x Paul writes he is in danger from bandits. From leis (booty); from leizomai (to plunder). This is a bandit or thief – one who steals by violence/force out in the open as opposed to by stealth. These were part of armed gangs.

^CLXXXV “day” = hemera. Related to “sit” in v22:30 & “this day” in v22:34. See note XCVI above.
^CLXXXVI “lay” = ekteino. Related to “more earnestly” in v22:44. 16x in NT. See note CXLVI above.
^CLXXXVII “power” = exousia. Related to “is” in v22:19 & “In authority over” in v22:25. From exesti (to be permitted or lawful); {from ek (out, out of) + eimi (see note XXVII 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.
^CLXXXVIII “darkness” = skotos. Perhaps from the base of skia (shadow, thick darkness, outline; figurative for a spiritual situation that is good or bad). This is darkness literal or figurative – as moral or spiritual darkness, sin and what comes from it. This can also mean obscurity.

^CLXXXIX “seized” = sullambano. Related to “take” in v22:17. 16x in NT. From sun (with, together with) + lambano (see note XVII 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.
^CXC “led…away” = ago. Related to “leader” in v22:26 & “angel” in v22:43 & “anguish” in v22:44 & “officers” in v22:52. See note LXIII above.
^CXCI “bringing” = eisago. Related to “leader” in v22:26 & “angel” in v22:43 & “anguish” in v22:44 & “officers” in v22:52 & “led…away” in v22:54. 11x in NT. From eis (to, into, for, among) + ago (see note LXIII above). This is  to bring in in a literal or figurative sense.
^CXCII “house” = oikia. From oikos (house – the building, the household, the family, descendants; the temple). This is a house, household, goods, property, family, or means.

^CXCIII “kindled” = hapto. Related to “touched” in v22:51. 5x in NT. See note CLXXVI above.
^CXCIV “fire” = pur. This is fire, lightning, heat from the sun. Figuratively, it can refer to strife or trials.
^CXCV “courtyard” = aule. 12x in NT. Perhaps from the same as aer (air that we breathe); from aemi (to breathe or blow). This is a building that has a courtyard within it – an area that has no roof, but does have walls and is open to the air. It could also imply a palace or mansion as larger buildings that would include courtyards.
^CXCVI “sat down together” = sugkathizo. 2x in NT– also in Luke 22:55 when Peter sits down together with the servants in the courtyard of the high priest’s house. From sun (with, together with) + kathizo (to sit, set, appoint, stay, rest); {from kathezomai (to sit down, be seated); {from kata (down, against, according to, among) + hezomai (to sit); {from hedra (a seat, a base)}}. This is to sit together.

^CXCVII “servant-girl” = paidiske. Related to “strike” in v22:49. From pais (child, youth, servant, slave); perhaps from paio (see note CLXX above). This is young girl or female slave or servant.
^CXCVIII “firelight” = phos. Related to “crow” in v22:34. From phao (see note XCV above). This is light, a source of light, fire, or radiance. This is light with specific reference to what it reveals. It is luminousness whether natural or artificial, abstract or concrete, literal or figurative.
^CXCIX “stared” = atenizo. Related to “more earnestly” in v22:44 & “lay” in v22:53. 14x in NT. From a (has an intensive sense) + teino (see note CXLVI above). This is to gaze or look steadily at with one’s full attention and fascination.

^CC “denied” = arneomai. Related to “denied” in v22:34. See note XCVII above.
^CCI “woman” = gune. Related to “came” in v22:14 & “fruit” in v22:18 & “come” in v22:52. Perhaps from ginomai (see note II above). This is woman, wife, or bride. This is where the word “gynecologist” comes from.
^CCII “little” = brachus. 7x in NT. This is little, few, small area, short interval of time.
^CCIII “someone else” = 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.
^CCIV “said” = phemi. Related to “crow” in v22:34. See note XCV above.

^CCV “later” = diistemi. Related to “apostles” in v22:15 & “strengthen” in v22:32 & “sent” in v22:35 & “got up” in v22:45. 3x in NT. From dia (through, across to the other side, thoroughly) + histemi (see note IV above). This is to set apart, create an interval, remove.
^CCVI “another” = 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).
^CCVII “kept insisting” = diischurizomai. Related to “gave…strength” in v22:43. 2x in NT– both in Luke-Acts. From dia (through, for the sake of, across, thoroughly) + ischurizomai (to depend on, feel confident); {from ischuros (strong –physical strength; figuratively, forcible, powerful, mighty, vehement, or sure); from ischuo (to be strong, healthy and vigorous, able, have power, prevail; strength that engages a resisting force); from ischus (strength, might, power, force, ability; power that engages immediate resistance)}. This is to confidently affirm, lean on. It is generally used for assert something in the face of opposition.
^CCVIII “surely” = aletheia. From alethes (true, unconcealed; true because it is in concert with fact and reality – attested; literally, what cannot be hidden; truth stands up to test and scrutiny and is undeniable, authentic). {from a (not, without) + lanthano (unnoticed, concealed)}. Truth is literally that which is not or cannot be concealed. This word covers more than the sense of true versus false. It spoke of truth as that which corresponds to reality – reality as opposed to illusion. Thus, it includes, sincerity, straightforwardness, and reality itself.
^CCIX “Galilean” = Galilaios. 11x in NT. From galilaia (Galilee, the region and the sea); 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 Galilean.

^CCX “at that moment” = 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)}. This is immediately or soon.
^CCXI “turned” = strepho. Related to “turned back” in v22:32 & “great drops” in v22:44. See note LXXXVI above.
^CCXII “looked” = empblepo. 12x in NT. From en (in, on, at, by, with) + 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 at, gaze, consider, stare, see clearly, look with particular interest.

^CCXIII “remembered” = hupomimnesko. Related to “remembrance” in v22:19. 7x in NT. From hupo (by, under, about, subordinate to) + mimnesko (see note XXX above). This is to remind, call attention to.
^CCXIV “word” = logos. Related to “tell” in v22:16 & “counted” in v22:37. From lego (see note X 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.
^CCXV “wept” = klaio. This is to weep, lament, or sob. It is weeping aloud.
^CCXVI “bitterly” = pikros. 2x in NT– both in Peter’s denial of Jesus (Mt 26:75 & Lk 22:62). From pirkos (bitter, sharp, malignant; acrid or pungent in a literal or figurative sense); perhaps from pegnumi (to fasten, to set up a tent). This is bitterly, which can be used figuratively to mean violently.

^CCXVII “men” = aner. Related to “man” in v22:22. See note XLII above.
^CCXVIII “holding” = sunecho. Related to “has” in v22:36 & “crowd” in v22:47. 12x in NT. From sun (with, together with) + echo (see note CV above). This is to hold together or hold fast, to close or press together. It can also be to be struck by an illness, arrested, compressed as by a multitude or a siege. Figuratively, it can mean to compel, perplex, preoccupy, or generally afflict.
^CCXIX “began to mock” = empaizo. Related to “strike” in v22:49 & “servant-girl” in v22:56. 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 CXCVII above)}. This is to mock, ridicule, jeer.
^CCXX “beat” = dero. 15x in NT. To whip, flog, scourge, beat, thrash.

^CCXXI “blindfolded” = perikalupto. 3x in NT. From peri (all-around, encompassing, excess) + kalupto (to cover, hide, conceal; figuratively, to keep hidden or secret) {related to kalube (hut, cabin)}. This is to cover around, blindfold, cover entirely, overlay.
^CCXXII Some manuscripts add “they were striking his face” = tupto + autou + ho + prosopon. Tupto is related to “strike” in v22:49 & “servant-girl” in v22:56 & “began to mock” in v22:63. 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. Prosopon is from pros (at, towards, with) + ops (eye, face); {from optanomai (to appear, be seen); perhaps from horao (become, seem, appear)}. This is the face, surface, or front. It can imply presence more generally.
^CCXXIII “kept asking” = 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.
^CCXXIV “prophesy” = propheteuo. Related to “crow” in v22:34 & “said” in v22:58. From prophetes (prophet or poet; one who speaks with inspiration from God); {from pro (before, in front of, earlier than) + phemi (see note XCV above)}. This is to prophesy, foretell, or tell forth.
^CCXXV “struck” = paio. Related to “strike” in v22:49 & “servant-girl” in v22:56 & “began to mock” in v22:63 & {untranslated} in v22:64 5x in NT. See note CLXX above.

^CCXXVI “many” = polus. This is much, often, plenteous – a large number or a great extent.
^CCXXVII “other” = heteros. Same as “someone else” in v22:58. See note CCIII above.
^CCXXVIII “kept heaping…insults” = blasphemeo. Related to “crow” in v22:34 & “said” in v22:58 & “prophesy” in v22:64. From blasphemos (blasphemer, reviler, reviling; speaking slander or evil); {from perhaps blapto (to harm or to hinder) + pheme (saying, news, rumor, fame) {from phemi (see note XCV above)}. This is to slander, malign, hurl abuse, speak against, blaspheme, or defame. It is speaking evil or abusive language – not acknowledging what is good or worth reverence/respect.

^CCXXIX “came” = ginomai. Same as “came” in v22:14. See note II above.
^CCXXX “assembly of the elders” = presbuterion. Related to “elders” in v22:52. 3x in NT. From presbuteros (see note CLXXXI above). This is a body of elders, whether of the church or the Sanhedrin.
^CCXXXI “people” = laos. This is the people or crowd – often used for the chosen people. This is where the word “laity” comes from.
^CCXXXII “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.

^CCXXXIII “gathered together” = sunago. Related to “leader” in v22:26 & “angel” in v22:43 & “anguish” in v22:44 & “officers” in v22:52 & “led…away” in v22:54 & “bringing” in v22:54. From sun (with, together with, closely associated) + ago (see note LXIII above). This is to lead together and so to assemble, bring together, welcome with hospitality, or entertain. In the sense of assembly, this is the root of the word “synagogue.”
^CCXXXIV “brought” = apago. Related to “leader” in v22:26 & “angel” in v22:43 & “anguish” in v22:44 & “officers” in v22:52 & “led…away” in v22:54 & “bringing” in v22:54 & “gathered together” in v22:66. 16x in NT. From apo (from, away from) + ago (see note LXIII above). This is to lead away, take away, or bring. Figuratively, it can refer to being led astray or put to death.
^CCXXXV “council” = sunedrion. Related to “sat down together” in v22:55. From sun (with, together with) + hedra (convening, siting together, being firm and faithful); {from aphedron (seat, well-seated; figuratively, this is firm in purpose, steadfast); from hedra (see note CXCVI above)}. This is Sanhedrin – literally a sitting together. It was the high court for Jews and had 71 members. This term could also mean council or meeting place and was used for the lower courts that were throughout the land and had 23 members.
^CCXXXVI “Messiah” = Christos. From chrio (consecrate by anointing with oil; often done for prophets, priests, or kings). Literally, the anointed one, Christ. The Greek word for Messiah.

^CCXXXVII “believe” = pisteuo. Related to “faith” in v22:32. From pistis (see note LXXXIV above). This is to believe, entrust, have faith it, affirm, have confidence in. This is less to do with a series of beliefs or doctrines that one believes and more to do with faithfulness, loyalty, and fidelity. It is trusting and then acting based on that trust.
^CCXXXVIII “question” = erotao. Related to “kept asking” in v22:64. See note CCXXIII above.
^CCXXXIX “power” = dunamis. From dunamai (to be able, have power or ability). This is might, strength, physical power, efficacy, energy, and miraculous power. It is force literally or figuratively – the power of a miracle or the miracle itself.
^CCXL “all” = pas. This is all or every.

^CCXLI “testimony” = marturia. From martureo (to bear witness, testify, give evidence; to testify in a literal or figurative sense); from martus (a witness whether having heard or seen something; witness literally, judicially, or figuratively; by analogy, a martyr). This is testimony, witness, evidence, record, reputation.
^CCXLII “need” = echo…chreia. Echo is the same as “has” in v22:36. See note CV above. Chreia is related to “at that moment” in v22:60. From the base of chraomai (see note CCX above). This is the is task, business, or affair. It can also be need, want, or destitution.
^CCXLIII “heard” = akouo. This is hear or listen, but it also means to understand by hearing. This is where the word “acoustics” comes from.
^CCXLIV “lips” = 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.

^CCXLV “assembly” = plethos. From pletho (to fill, accomplish, supply; to fill to maximum capacity). This is fullness, multitude, great number.
^CCXLVI “rose” = anistemi. Same as “got up” in v22:45. See note CL above.
^CCXLVII “body” = hapas. Related to “all” in v22:70. From hama (at once, together with) + pas (see note CCXL above) OR from a (with) + pas (see above). This is all; every part working together as a unit.
^CCXLVIII “brought” = ago. Same as “led…away” in v22:54. See note CXC above.
^CCXLIX “Pilate” = Pilatos. From Latin Pilatus (may mean one who has skill with a javelin); perhaps from pilum (javelin) OR perhaps from pileus (a soft cap made of felt that was brimless and was associated with people who were freedmen). This is Pilate. See https://en.wikipedia.org/wiki/Pontius_Pilate

^CCL “accuse” = kategoreo. Related to “buy” in v22:36. From kategoros (prosecutor or accuser; used in legal context, but also of Satan); {from kata (down, against, throughout, among) + agoreuo (speaking in the assembly)} OR {from kata (see above) + agora (see note CX above)}. This is to accuse, charge, or prosecute. This is where the word “category” comes from, but it is in the sense of applying logic and offering proof.
^CCLI “perverting” = diastrepho. Related to “turned back” in v22:32 & “great drops” in v22:44 & “turned” in v22:61. 7x in NT. From dia (through, because of, across, thoroughly) + strepho (see note LXXXVI above). This is to distort, pervert, to twist something into a different shape than it is meant to be. So, figuratively, it can refer to moral corruption.
^CCLII “nation” = ethnos. Same as “Gentiles” in v22:25. See note LVI above.

^CCLIII “forbidding” = 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.
^CCLIV “pay” = didomi. Same as “gave” in v22:19. See note XXVI above.
^CCLV “taxes” = phoros. Related to “remove” in v22:42. 5x in NT. From phero (see note CXXXVI above).  This is a tax or tribute on an individual or their property rather than telos.
^CCLVI “emperor” = Kaisar. From Latin (Caesar); perhaps from Punic caesai (elephant) OR from Latin a cesiis oculis (because of the blue eyes) OR from Latin a caesarie (because of the hair) OR from Latin a caeso matris utero (born by Caesarean section) OR from Latin caedo (to cut). This is Caesar, at first a last name, then taken as a title by Roman emperors. See https://en.wiktionary.org/wiki/Caesar#Latin

^CCLVII “asked” = erotao. Same as “question” in v22:68. See note CCXXXVIII above.
^CCLVIII “Jews” = Ioudaios. Related to “Judas” in v22:47. From Ioudas (see note CLXI above). This is Jewish, a Jew, or Judea.
^CCLIX “basis for an accusation” = aitios. Related to “demanded” in v22:31. 5x in NT. From the same as aiteo (see note LXXX above). This is the cause of something. So it could refer to someone who begins or originates something – as the source or author. It could also be the accused or culprit as one who caused a crime to happen.

^CCLX “were insistent” = epischuo. Related to “gave…strength” in v22:43 & “kept insisting” in v22:59. 1x in NT. From epi (on, upon, against, what is fitting) + ischuo (see note CXLII above). This is to grow stronger, be persistent, insist.
^CCLXI “stirs up” = anaseio. 2x in NT. From ana (up, again, back, among, anew) + seio (to shake, vibrate; figuratively to agitate or show fear). This is to shake up, move back and forth, or excite.
^CCLXII “teaching” = 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.
^CCLXIII “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.”
^CCLXIV “Judea” = Ioudaia. Related to “Judas” in v22:47 & “Jews” in v23:3. Related to Ioudaios (see note CCLVIII above). This is Judea, which was a Roman province.
^CCLXV “Galilee” = Galilaia. Related to “Galilean” in v22:59. See note CCIX above.

^CCLXVI “asked” = eperotao. Same as “kept asking” in v22:64. See note CCXXIII above.
^CCLXVII “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.
^CCLXVIII “Herod’s” = Herodes. Perhaps from heros (hero, warrior) + oide (song, ode, legend, tale); {from aoide (song, ode, legend, tale); {from aeido (to sing) + e (this is added to verbs to make them nouns)}} OR from hera (Hera) + oide (same as above). This is Herod, perhaps “hero’s song,” “Hera’s song,” or “heroic.” See https://en.wiktionary.org/wiki/Herod
^CCLXIX “jurisdiction” = exousia. Same as “power” in v22:53. See note CLXXXVII above.

^CCLXX “sent…off” = anapempo. 5x in NT. From ana (up, again, back, anew) + pempo (to send, put forth, or dispatch; often a temporary errand; sending someone with a focus on the place they departed from). This is to send up, back, or again.
^CCLXXI “Jerusalem” = Hierosoluma. 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.
^CCLXXII “time” = hemera. Literally, “days.” Same as “day” in v22:53. See note CLXXXV above.
^CCLXXIII “was…glad” = chairo. Related to “giving thanks” in v22:17. See note XVI above.
^CCLXXIV “wanting” = thelo. Related to “will” in v22:42. See note CXXXVII above.
^CCLXXV “long” = hikanos. Same as “enough” in v22:38. See note CXIX above.
^CCLXXVI “time” = chronos. Time in the chronological sense, quantitative time or a duration of time.

^CCLXXVII “hoping” = elpizo. From elpis (expectation, hope, trust, confidence, faith; expectation whether abstract or concrete); from elpo (to anticipate, welcome, expect; usually to anticipate positively); from elpomai (to anticipate, expect). This is to expect, trust, hope for, or to wait in an active way.
^CCLXXVIII “perform” = ginomai. Same as “came” in v22:14. See note II above.
^CCLXXIX “sign” = semeion. From the same as semaino (to give a sign, signify, indicate, make known); from sema (a sign or mark). It is literally a sign of any kind. It also refers to a sign given by God to confirm or authenticate a message or prophecy. It is not necessarily miraculous, but it can be. The Gospel of John generally uses this word instead of miracle.

^CCLXXX “questioned” = eperotao. Same as “kept asking” in v22:64. See note CCXXIII above.
^CCLXXXI “at some length” = en + logos + hikanos. Literally, “in many words.” Logos is the same as “word” in v22:61. See note CCXIV above. Hikanos is the same as “enough” in v22:38. See note CXIX above.
^CCLXXXII “stood by” = histemi. Related to “apostles” in v22:15 & “strengthen” in v22:32 & “sent” in v22:35 & “got up” in v22:45 & “later” in v22:59. See note IV above.
^CCLXXXIII “vehemently” = eutonos. Related to “giving thanks” in v22:17 & “benefactors” in v22:25 & “more earnestly” in v22:44 & “lay” in v22:53 & “stared” in v22:56. 2x in NT. From eu (see note XVI above) + teino (see note CXLVI above). This is powerfully, vigorously.

^CCLXXXIV “soldiers” = strateuma. Related to “officers” in v22:52. 8x in NT. From strateuo (see note CLXXIX above); or from the base of stronnuo (to spread, to spread out like a bed). This is an expedition, soldier, group of soldiers, army.
^CCLXXXV “treated…with 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.
^CCLXXXVI “elegant” = lampros. 9x in NT. From the same as lampas (a torch or lantern that was hand held, perhaps made of clay with a flax wick and oil); from lampo (to give light literally or figuratively). This is literally bright or shining. By analogy, it can be splendid, gorgeous, fine (of quality), or gleaming white.
^CCLXXXVII “robe” = esthes. 8x in NT. From hennumi (to clothe). This is robe, clothing, dress. It is used of both human and angelic apparel.
^CCLXXXVIII “put…on” = periballo. Related to “purse” in v22:35 & “throw” in v22:41. From peri (about, concerning, all around, encompassing) + ballo (see note CI above). This is to thrown around, clothe, array, put on.

^CCLXXXIX “sent…back” = anapempo. Same as “sent…off” in v23:7. See note CCLXX above.
^CCXC “friends” = philos. Related to “dispute” in v22:24 & “kiss” in v22:47 & “kiss” in v22:48. See note LI above.
^CCXCI “enemies” = echthra. 6x in NT. From echthros (hated, an enemy; someone at enmity – deep, personal hatred that cannot be reconciled because it is determined to cause harm; often refers to Satan); from echthos (hatred). This is enmity, hostility, or alienation.

^CCXCII “called together” = sugkaleo. Related to “called” in v22:25. 8x in NT. From sun (with, together with) + kaleo (see note LIX above). This is to summon or call together.
^CCXCIII “leaders” = archon. Related to “began” in v22:23 & “high priest” in v22:50. From archo (see note XLVII above). This is ruler, leader, magistrate, official, prince, chief.
^CCXCIV “brought” = prosphero. Related to “remove” in v22:42 & “taxes” in v23:2. From pros (at, to, with, towards, advantageous for) + phero (see note CXXXVI above). This is to offer gifts or sacrifices, to bring up.
^CCXCV “perverting” = apostrepho. 9x in NT. Related to “turned back” in v22:32 & “great drops” in v22:44 & “turned” in v22:61 & “perverting” in v23:2. From apo (from, away from) + strepho (see note LXXXVI above). This is to turn away from so it could be to leave, to reject, remove, or even desert. It places a focus on one’s personal commitment to this turning back and rejecting.

^CCXCVI “here” = idou. Same as “see” in v22:21. See note XXXVI above.
^CCXCVII “examined” = anakrino. Related to “judging” in v22:30. 16x in NT. From ana (up, again, back, among, anew) + krino (see note LXXIII above). This is to scrutinize, examine, investigate, judge, or discern. Properly, it refers to very thorough investigation or careful study. It was used to talk about investigating crimes in the ancient world. It can also be used to talk about interrogation that uses torture.
^CCXCVIII “presence” = enopios. Related to “man” in v22:22 & “appeared” in v22:43 & {untranslated} in v22:64. From en (in, on, at, by, with) + ops (see note XLII above). This is literally “in sight of.” It means before in a literal or figurative sense.
^CCXCIX “guilty” = aitios. Same as “basis for an accusation” in v23:4. See note CCLIX above.
^CCC “charges” = kategoreo. Same as “accuse” in v23:2. See note CCL above.

^CCCI “indeed” = idou. Same as “see” in v22:21. See note XXXVI above.
^CCCII “done” = prasso. Same as “do” in v22:23. See note L above.
^CCCIII “deserve” = axios. Related to “leader” in v22:26 & “angel” in v22:43 & “anguish” in v22:44 & “officers” in v22:52 & “led…away” in v22:54 & “bringing” in v22:54 & “gathered together” in v22:66 & “brought” in v22:66. From ago (see note LXIII above). This is related to weight or worth – deserving, suitable, corresponding, due reward.

^CCCIV “flogged” = paideuo. Related to “strike” in v22:49 & “servant-girl” in v22:56 & “began to mock” in v22:63 & {untranslated} and “struck” in v22:64. 13x in NT. From pais (see note CXCVII above). Properly, this is training or teaching children so it is educate, correct, discipline, and punish. This is the root of “pedagogy.”
^CCCV “release” = apoluo. From apo (from, away from) + luo (to loose, release, untie; figuratively, to break, destroy, or annul; releasing what had been withheld). This is letting go, setting free, or releasing. So, it can be to discharge, dismiss, divorce, pardon, or set at liberty.
^CCCVI “obliged” = anagke. 18x in NT. From ana (up, again, anew) + agcho (to press tightly, compress) OR related to agkale (the arm, particularly one that is bent to carry a load). This is necessity – something that happens that requires an immediate response. It is generally associated with pain or distress.
^CCCVII “festival” = heorte. This is a holiday or feast.

^CCVIII “shouted out” = anakrazo. 5x in NT. From ana (up, again, back, anew) + krazo (to cry out, scream, shriek; onomatopoeia for the sound of a raven’s call; figuratively, this is means crying out urgently without intelligible words to express something that is deeply felt). This is to cry or shout out loudly. It can be excited or as a scream.
^CCCIX “together” = pamplethei. Related to “all” in v22:70 & {untranslated} in v23:1 & “assembly” in v23:1. 1x in NT. From pas (see note CCXL above) + plethos (see note CCXLV above). This is with all the multitude, i.e. all together.
^CCCX “away” = airo. Same as “take” in v22:36. See note CVI above.
^CCCXI “Barabbas” = Barabbas. 11x in NT. From Aramaic bar (son literal or figurative, age); {corresponding to Hebrew ben (son literal or figurative, subject, age)} + Aramaic abba (father) {from Aramaic ab (father); corresponding to Hebrew ab (father literal or figurative – ancestor, chief, grandfather, etc.)}. This is Barabbas, meaning son of the father.

^CCCXII “put” = ballo. Related to “purse” in v22:35 & “throw” in v22:41 & “put…on” in v23:11. See note CI above.
^CCCXIII “insurrection” = stasis. Related to “apostles” in v22:15 & “strengthen” in v22:32 & “sent” in v22:35 & “got up” in v22:45 & “later” in v22:59 & “stood by” in v23:10. 9x in NT – including Barabbas’s crime. From histemi (see note IV above). This is standing – the act of standing, a place, an uprising, insurrection, dissension, or controversy.
^CCCXIV “taken place” = ginomai. Same as “came” in v22:14. See note II above.
^CCCCXV “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.
^CCCXVI “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.

^CCCXVII “addressed” = prosphoneo. Related to “crow” in v22:34 & “said” in v22:58 & “prophesy” in v22:64 & “kept…heaping insult” in v22:65 & “firelight” in v22:56. 7x in NT. From pros (at, to, toward, with) + phoneo (see note XCV above). This is to call to, address, give a speech, summon, exclaim.
^CCCXVIII “kept shouting” = epiphoneo. Related to “crow” in v22:34 & “said” in v22:58 & “prophesy” in v22:64 & “kept…heaping insult” in v22:65 & “addressed” in v23:20 & “firelight” in v22:56. 4x in NT. From epi (on, upon, against, what is fitting) + phoneo (see note XCV above). This is to call out, exclaim.
^CCCXIX “crucify” = stauroo. Related to “apostles” in v22:15 & “strengthen” in v22:32 & “sent” in v22:35 & “got up” in v22:45 & “later” in v22:59 & “stood by” in v23:10 & “insurrection” in v23:15. From stauros (upright stake, cross; literally the horizontal beam of a Roman cross, generally carried by the one convicted to die); from the same as histemi (see note IV above). This can be to attach someone to a cross or fencing with stakes. In a figurative sense, it could be to destroy, mortify, or subdue passions/selfishness.

^CCCXX “third” = tritos. Related to “three times” in v22:34. From treis (see note XCVIII above). This is third.
^CCCXXI “evil” = kakos. This is bad, evil, harm, ill. It is evil that is part of someone’s core character – intrinsic, rotted, worthless, depraved, causing harm. It refers to 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.
^CCCXXII “done” = poieo. Same as “do” in v22:19. See note XXIX above.
^CCCXXIII “ground” = aitios. Same as “basis for an accusation” in v23:4. See note CCLIX above.

^CCCXXIV “kept urgently” = epikeimai. Related to “is at the table” in v22:27 & “sleeping” in v22:45. 7x in NT. From epi (on, upon, what is fitting) + keimai (see note LXV above). This is to lie up, impose, insist, oblige, press on.
^CCCXXV “demanding” = aiteo. Related to “demanded” in v22:31 & “basis for an accusation” in v23:4. See note LXXX above.
^CCCXXVI “loud” = megas. Same as “greatest” in v22:24. See note LIV above.
^CCCXXVII “shouts” = phone. Related to “crow” in v22:34 & “said” in v22:58 & “prophesy” in v22:64 & “kept…heaping insult” in v22:65 & “addressed” in v23:20 & “kept shouting” in v23:21 & “firelight” in v22:56. See note XCV above.
^CCCXXVIII “prevailed” = katischuo. Related to “has” in v22:36 & “crowd” in v22:47 & “holding” in v22:63 & related to “gave…strength” in v22:43 & “kept insisting” in v22:59 & “were insistent” in v23:5. 3x in NT. From kata (down, against, according to, throughout) + ischuo (see note CXLII above). This is to have strength or overpower.
^CCCXXIX Some manuscripts add “and of the chief priests.”

^CCCXXX “gave…verdict” = epikrino. Related to “judging” in v22:30 & “examined” in v23:14. 1x in NT. From epi (on, upon, against, what is fitting) + krino (see note LXXIII above). This is to give a sentence or adjudge.
^CCCXXXI “demand” = aitema. Related to “demanded” in v22:31 & “basis for an accusation” in v23:4 & “demanding” in v23:23. 3x in NT. From aiteo (see note LXXX above). This is literally something asked or the act of asking. So, it is a request or demand. It can also be a petition.
^CCCXXXII “granted” = ginomai. Same as “came” in v22:14. See note II above.
^CCCXXXIII “asked for” = aiteo. Same as “demanding” in v23:23. See note CCXXV above.
^CCCXXXIV “handed…over” = paradidomi. Same as “betrays” in v22:21. See note XXXVII above.
^CCCXXXV “wished” = thelema. Same as “will” in v22:42. See note CXXXVII above.

^CCCXXXVI “led…away” = apago. Same as “brought” in v22:66. See note CCXXXIV above.
^CCCXXXVII “seized” = epilambanomai. Related to “take” in v22:17 & “seized” in v22:54. 19x in NT. From epi (on, upon, against, what is fitting) + lambano (see note XVII above). This is to take hold of, catch, or seize. It can also mean to help. It focuses on the intentionality and resolve of the one doing the catching.
^CCCXXXVIII “Cyrene” = Kurenaios. 6x in NT. From Kurene (Cyrene, a Greek mythological figure; perhaps meaning sovereign queen). This is from Cyrene. See https://en.wikipedia.org/wiki/Cyrene_(mythology)
^CCCXXXIX “coming” = erchomai. Same as “comes” in v22:18. See note XXII above.
^CCCXL “country” = agros. This is a field as a place where one grows crops or pastures cattle. It can also refer to a farm or lands. This is one of the roots of “agriculture.”

^CCCXLI “cross” = stauros. Related to “apostles” in v22:15 & “strengthen” in v22:32 & “sent” in v22:35 & “got up” in v22:45 & “later” in v22:59 & “stood by” in v23:10 & “insurrection” in v23:15 & “crucify” in v23:21. See note CCCXIX above.
^CCCXLII “laid…on” = epitithemi. Related to “covenant” in v22:20 & “confer” in v22:29 & “knelt down” in v22:41. From epi (on, upon, what is fitting) + tithemi (see note XXXIV above). This is to lay on or place on, whether in a friendly or aggressive way.
^CCCXLIII “carry” = phero. Related to “remove” in v22:42 & “taxes” in v23:2 & “brought” in v23:14. See note CXXXVI above.

^CCCXLIV “great” = polus. Same as “many” in v22:65. See note CCXXVI above.
^CCCXLV “number” = plethos. Same as “assembly” in v23:1. See note CCXLV above.  
^CCCXLVI “beating their breasts” = kopto. 8x in NT. This is to cut, strike, cut off. It can also mean beating the chest to lament and so to mourn.
^CCCXLVII “wailing” = threneo. 4x in NT. From threnos (ailing, dirge, lamentation, crying aloud); from threomai (to cry aloud, shriek); from throeo (to be disturbed, unsettled, troubled; feeling the desire to scream from fear, very upset, startled); from throos (noise, tumult). This is to mourn or lament – particularly in a vocal way. It can also mean to sing a dirge.

^CCCXLVIII “daughters” = thugater. This is daughter, a related female or one who lives with you.
^CCCXLIX “children” = teknon. From tikto (to beget, bring forth, produce). This is a child, descendant, or inhabitant.
^CCCL “surely” = idou. Same as “see” in v22:21. See note XXXVI above.
^CCCLI “coming” = erchomai. Same as “comes” in v22:18. See note XXII above.
^CCCLII “say” = ereo. Related to “denied” in v22:34 & “denied” in v22:57. See note CCXXIII above.

^CCCLIII “blessed” = makarios. From makar (happy); from mak– (to become long or large). This is blessed, happy, fortunate. It is when God’s grace/abundance is extended.
^CCCLIV “barren” = steira. 5x in NT. From steiros (barren) OR from stereos (hard, solid, steadfast, sure, stable; solid in a literal or figurative sense). This is barren or sterile. It may be from the root as stiff or not natural. This is the root that “sterile” comes from.
^CCCLV “wombs” = 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.
^CCCLVI “bore” = gennao. Related to “came” in v22:14 & “fruit” in v22:18 & “come” in v22:52 & “woman” in v22:57. See note XX above.
^CCCLVII “breasts” = mastos. This is breast or chest.
^CCCLVIII “nursed” = trepho. Related to “turned back” in v22:32 & “great drops” in v22:44 & “turned” in v22:61 & “perverting” in v23:2 & “perverting” in v23:14. 9x in NT. See note CXLVII above.

^CCCLIX “mountains” = oros. Same as “Mount” in v22:39. See note CXXII above.
^CCCLX “fall” = pipto. Related to “took his place at the table” in v22:14. See note III above.
^CCCLXI “cover” = kalupto. Related to “blindfolded” in v22:64. 8x in NT. See note CCXXI above.
^CCCLXII “do” = poieo. Same as “do” in v22:19. See note XXIX above.
^CCCLXIII “wood” = xulon. Same as “clubs” in v 22:52. See note CLXXXIII above.
^CCCLXIV “green” = hugros. 1x in NT. Perhaps from huetos (rain); from huo (rain). This is wet, sappy, fresh, green.
^CCCLXV “happen” = ginomai. Same as “came” in v22:14. See note II above.
^CCCLXVI “dry” = xeros. 8x in NT. This is dry, arid, withered. It can also refer to dry land or imply something that is shrunken.

^CCCLXVII “criminals” = kakourgos. Related to “benefactors” in v22:25 & “evil” in v23:22. 4x in NT– 3x of those crucified with Jesus in Luke 23 & 1x of the author of 2 Timothy being chained like a criminal (2:9). From kakos (see note CCCXXI above) + the same as ergon (see note LX above). This is literally wrongdoer – a criminal, someone who does evil.
^CCCLXVIII “led away” = ago. Same as “led…away” in v22:54. See note CXC above.
^CCCLXIX “to be put to death” = anaireo. Related to “bread” in v22:19 & {untranslated} in v22:23 & “take” in v22:36 & “Mount” in v22:39 & “cut off” in v22:50. From ana (up, back, among, again, anew) + haireo (CLXXIII above). This is to take up or away, which implies taking with violence. So, this is used for murdering, executing, and slaying.

^CCCLXX “came” = erchomai. Same as “comes” in v22:18. See note XXII above.
^CCCLXXI “Skull” = kranion. 4x in NT. From kara (the head) OR from the base of keras (horn or something horn-shaped; horn in a literal or figurative sense – that which prevails or a symbol of power). This is skull. It’s where we get the word “cranium” from.
^CCCLXXII {untranslated} = men. Same as {untranslated} in v22:22. See note XLI above.
^CCCLXXIII “left” = aristeros. 4x in NT. From aristos (best). This is better, used figuratively to refer to the left or left hand side.

^CCCLXXIV “forgive” = aphiemi. From apo (from, away from) + hiemi (to send). This is send away, release, permit, forgive, allow to depart, discharge, or send forth.
^CCCLXXV “doing” = poieo. Same as “do” in v22:19. See note XXIX above.
^CCCLXXVI “cast” = ballo. Same as “put” in v23:19. See note CCCXII above.
^CCCLXXVII “lots” = kleros. Related to “broke” in v22:19. 12x in NT. Perhaps from klero (casting a lot) or from klao (see note XXV above). This lot, portion, heritage. It is that share assigned to you. It could also refer to a lot used to determine something by fate, chance, or divine will.
^CCCLXXVIII “clothing” = himation. Same as “cloak” in v22:36. See note CIX above.

^CCCLXXIX “watching” = theoreo. From theaomai (to behold, look upon, see, contemplate, visit); from thaomai (to gaze at a spectacle; to look at or contemplate as a spectator; to interpret something in efforts to grasp its significance); from theoros (a spectator or envoy). This is gazing, beholding, experiencing, discerning. It is looking at something to analyze it and concentrate on what it means. This is the root of the word “theatre” in that people concentrate on the action of the play to understand its meaning.
^CCCLXXX “scoffed” = ekmukterizo. 2x in NT. From ek (from, from out of) + mukterizo (to sneer at, mock, ridicule, reject; to turn one’s nose at someone or to make mouths); {from mukter (nostril) OR from mukaomai (to roar or bellow); {from muzo (to moo)}}. This is to deride, ridicule, sneer, reject. It is to snort in contempt.
^CCCLXXXI “saved” = sozo. Related to “body” in v22:19. See note XXVIII above.
^CCCLXXXII “others” = allos. Same as “another” in v22:59. See note CCVI above.
^CCCLXXXIII “chosen” = eklektos. Related to “tell” in v22:16 & “counted” in v22:37 & “word” in v22:61. From eklego (to choose, select, elect); {from ek (from, from out of) + lego (see note X above)}. This is to select or choose. It is making a personal choice – a favorite.

^CCCLXXXIV “soldiers” = stratiotes. Related to “officers” in v22:52 & “soldiers” in v23:11. From stratia (see note CLXXIX above). This is a soldier in a literal or figurative sense.
^CCCLXXXV “coming up” = proserchomai. Related to “comes” in v22:18 & “came out” in v22:39 & “come” in v22:40 & “leading” in v22:47. From pros (for, at, towards) + erchomai (see note XXII above). This is to approach, draw near, come up to. It is also used figuratively to mean worship.
^CCCLXXXVI “offering” = prosphero. Same as “brought” in v23:14. See note CCXCV above.
^CCCLXXXVII “sour wine” = oxos. 6x in NT– all of the crucifixion. From oxus (sharp, eager, quick); probably related to akmen (even now, still, yet); from the same as akmazo (become ripe, reach maturity); from akme (point or edge); related to ake (point). This is sour wine or vinegar. As the lowest grade of Roman wine, it was a common drink for Roman soldiers.

^CCCLXXXVIII “inscription” = epigraphe. Related to “scripture” in v22:37 & “scribes” in v22:66. 5x in NT. From epigrapho (to write on, inscribe, read; a literal inscription or a mental one); {from epi (on, upon, to, against, what is fitting) + grapho (see note CXI above)}. This is some kind of title or label like an inscription or superscription.
^CCCLXXXIX Some manuscripts add “written in Greek and Latin and Hebrew” = gramma + Hellenikos + kai + Rhomaikos + kai + Hebraikos. Gramma is related to “scripture” in v22:37 & “scribes” in v22:66 & “inscription” in v23:38. 15x in NT. See note CCXXXII above. Hellenikos is 2x in NT. From Hellen (Greek; used for Gentiles, broader populations that spoke Greek and were a part of Greek culture regardless of their heritage); {from Hellas (Hellas, what Greeks called themselves); perhaps from helane (torch) OR from selene (moon)}. This is Hellenic, the Greek language. See https://en.wikipedia.org/wiki/Helen_(given_name). Rhomaikos 1x in NT. From Rhomaisti (Roman, of Rome); from Rhome (Rome); from the base of rhonnumi (to strengthen, be firm, have health; used as a salutation in letters at the end); {probably from rhoomai (to move quickly)} OR from Latin Romulus (the one who founded Rome according to legend – many scholars believe this was suggested after the fact i.e. long after Rome was called Rome) OR from Rumon or Rumen (the Tiber river); {related to Proto-Indo-European root *srew- (to flow)} OR from Etruscan ruma (teat). This is Roman i.e. the Roman language Latin. See https://en.wiktionary.org/wiki/Roma#Latin.. Hebraikos is 1x in NT. From Eber (Heber, one of Christ’s ancestors); from Hebrew Eber (the region beyond; Eber, the name of several Israelites including a descendant of Shem); from abar (to pass over, pass through, or pass by; cross over or to alienate; used for transitions). This is Hebraic i.e. the language of the Hebrews.

^CCCXC “hanged” = kremannumi. 7x in NT. This is to hang or suspend. Figuratively, it means to depend.
^CCCXCI “kept deriding” = blasphemeo. Same as “kept heaping…insults” in v22:65. See note CCXXVIII above.

^CCCXCII “other” = heteros. Same as “someone else” in v22:58. See note CCIII above.
^CCCXCIII “rebuked” = 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.
^CCCXCIV “fear” = 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.
^CCCXCV “sentence of condemnation” = krima. Related to “judging” in v22:30 & “examined” in v23:14 & “gave…verdict” in v23:24. From krino (see note LXXIII above). This is judgment, sentence, verdict. Sometimes, this can have a negative sense – condemnation. It is the decision and the full force of its effect negative and positive.

^CCCXCVI “indeed” = men. Same as {untranslated} in v22:22. See note XLI above.
^CCCXCVII “justly” = dikaios. 5x in NT. From dikaios (correct, righteous, just, or a righteous person; implies innocent or conforming to God’s standard of justice); 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 (to show, point out, exhibit; figurative for teach, demonstrate, make known). This is righteously, uprightly, or equitably. It can also refer to something being as it ought.
^CCCXCVIII “getting” = apolambano. Related to “take” in v22:17 & “seized” in v22:54 & “seized” in v23:26. 10x in NT. From apo (from, away from) + lambano (see note XVII above). This is to receive back, separate, to get one’s due.
^CCCXCIX “deeds” = prasso. Same as “do” in v22:23. See note L above.
^CD “done” = prasso. Same as “do” in v22:23. See note L above.
^CDI “wrong” = atopos. Related to “place” in v22:40. 4x in NT. From a (not, without) + topos (see note CXXVII above). This is literally out of place. It can be unusual, improper, or amiss. It can also be wrong in a moral sense, improper, harmful, unreasonable.

^CDII “remember” = mimnesko. Related to “remembrance” in v22:19 & “remembered” in v22:61. See note XXX above.
^CDIII “come” = erchomai. Same as “comes” in v22:18. See note XXII above.
^CDIV “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.
^CDV “Paradise” = paradeisos. 3x in NT. From “Persian pardeda- (enclosure, garden, park); from Old Iranian paradaioa and pardesa (estate); from Proto-Iranian paridayjah (enclosure).” This is a garden or paradise. It could be park grounds for leisure or hunting, a grove, or specifically Eden. It is the same root that “paradise” comes from. See https://en.wiktionary.org/wiki/%CF%80%CE%B1%CF%81%CE%AC%CE%B4%CE%B5%CE%B9%CF%83%CE%BF%CF%82#Ancient_Greek

^CDVI “noon” = hora + hektos. Literally, “sixth hour.” Hora is the same as “hour” in v22:14. See note I above. Hektos is 14x in NT. From hex (six). This is sixth.
^CDVII “came” = ginomai. Same as “came” in v22:14. See note II above.
^CDVIII “whole” = holos. Same as “all” in v23:5. See note CCLXIII above.
^CDIX “land” = ge. Same as “ground” in v22:44. See note CXLIX above.
^CDX “three in the afternoon” = hora + ennatos. Literally, “ninth hour.” Hora is the same as “hour” in v22:14. See note I above. Ennatos is related to “prayed” in v22:32 & “sandals” in v22:35 & “must” in v22:37 & “slave” in v22:50. 10x in NT. From enatos (needy, poor, lacking, ninth); {from en (in, on, at, by, with, among) + deo (see note LXXXIII above)} OR from ennea (nine). This is ninth.

^CDXI “sun’s” = helios. This is sun, which would imply light in general or the east.
^CDXII “curtain” = katapetasma. 6x in NT. From kata (down, against, throughout, among) + petannumi (to spread out). This is the inner veil in the Temple. Literally, it is what spreads down i.e. hangs down. The curtain hung between the Holy of Holies, the innermost part of the Temple, from the rest of it.
^CDXIII “temple” = naos. From naio (to dwell, inhabit). This is a place for God (or a god) to live – a sanctuary, shrine, or temple. It is a place for God or a god to manifest. For the Jewish Temple, it is used of the Temple itself and the two inner chambers.
^CDXIV “was torn” = 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”).
^CDXV “in two” = mesos. Perhaps from meta (with among, behind, beyond; implies a change following contact or action). This is middle, among, center, midst.

^CDXVI “crying” = phoneo. Same as “crow” in v22:34. See note XCV above.
^CDXVII “voice” = phone. Same as “shouts” in v23:23. See note CCCXXVII above.
^CDXVIII “commend” = paratithemi. Related to “covenant” in v22:20 & “confer” in v22:29 & “knelt down” in v22:41 & “laid…on” in v23:26. 19x in NT. From para (by, beside, in the presence of) + tithemi (see note XXXIV above). This is properly, to set beside or place before. So, it can mean to set or serve a meal, to deposit something with someone, to set forth an argument. It can also mean to entrust, commend, or tell a parable (as setting forth information).
^CDXIX “spirit” = pneuma. From pneo (to blow, breath, breathe hard). This is wind, breath, or ghost. A breeze or a blast or air, a breath. Figuratively used for a spirit, the human soul or part of us that is rational. It is also used supernaturally for angels, demons, God, and the Holy Spirit. This is where pneumonia comes from.
^CDXX breathed his last” = ekpeneuo. Related to “spirit” in v23:46. 3x in NT. From ek (from, from out of) + pneo (see note CDXIX above). This is to breathe out. Figuratively, it sis breathing out for the last time.

^CDXXI “centurion” = hekatontarches. Related to “began” in v22:23 & “high priest” in v22:50 & “before this” in v23:12 & “leaders” in v23:13. From hekaton (hundred) + archo (see note XLVII above). This is a centurion from the Roman army, leader a captain of one hundred soldiers.
^CDXXII “praised” = doxazo. Related to “regarded” in v22:24. From doxa (glory, opinion, praise, honor, renown; particularly used as a quality of God or manifestation of God – splendor); from dokeo (see note LIII above). 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.
^CDXXIII “certainly” = ontos. Related to “is” in v22:19 & “in authority over” in v22:25 & “power” in v22:53. 10x in NT. From eimi (see note XXVII above). This is really, certainly. It refers to something that matters or that is genuine.
^CDXXIV “innocent” = dikaios. Related to “justly” in v23:41. See note CCCXCVII above.

^CDXXV “gathered” = sumparaginomai. Related to “came” in v22:14 & “fruit” in v22:18 & “come” in v22:52 & “woman” in v22:57 & “bore” in v23:29. 1x in NT. From sun (with, together with) + paraginomai (see note CLXXXII above). This is to be present together, come together to help.
^CDXXVI “spectacle” = theoria. Related to “watching” in v23:35. 1x in NT. From the same as theoreo (see note CCCLXXIX). This is a sight or spectacle.
^CDXXVII “saw” = theoreo. Same as “watching” in v23:35. See note CCCLXXIX above.

^CDXXVIII “returned” = hupostrepho. Related to “turned back” in v22:32 & “great drops” in v22:44 & “turned” in v22:61 & “perverting” in v23:2 & “perverting” in v23:14. From hupo (by, under, about) + strepho (see note LXXXVI above). This is to turn back or behind in a literal or figurative sense.
^CDXXIX “beating” = tupto. Same as {untranslated} in v22:64. See note CCXXII above.
^CDXXX “breasts” = stethos. Related to “apostles” in v22:15 & “strengthen” in v22:32 & “sent” in v22:35 & “got up” in v22:45 & “later” in v22:59 & “stood by” in v23:10 & “insurrection” in v23:15 & “crucify” in v23:21& “cross” in v23:26. 5x in NT. Perhaps from histemi (see note IV above). This is breast or chest.

^CDXXXI “all” = pas. Same as “all” in v22:70. See note CCXL above.
^CDXXXII “acquaintances” = gnostos. Related to “learned” in v23:7. 15x in NT. From ginosko (see note CCLXVII above). This is known or acquaintance.
^CDXXXIII “followed” = sunakoluotheo. Related to “followed” in v22:39. 3x in NT. From sun (with, together with) + akoloutheo (see note CXXV above). This is to accompany, follow with.
^CDXXXIV “watching” = horao. Same as “appeared” in v22:43. See note CXLI above.

^CDXXXV “now” = idou. Same as “see” in v22:21. See note XXXVI above.
^CDXXXVI “was” = huparcho. Related to “began” in v22:23 & “high priest” in v22:50 & “before this” in v23:12 & “leaders” in v23:13 & “centurion” in v23:47. From hupo (by, under, about, subordinate to) + archo (see note XLVII above). This is to begin or be ready, to exist or possess. It is what one already has or possesses.
^CDXXXVII “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.
^CDXXXVIII “righteous” = dikaios. Same as “innocent” in v23:47. See note CDXXIV above.
^CDXXXIX “man” = aner. Same as “man” in v22:63. See note CCXVII above.

^CDXL “named” = onoma. Related to “learned” in v23:7 & “acquaintances” in v23:49. May be from ginosko (see note CCLXVII 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.
^CDXLI “Joseph” = Ioseph. From Hebrew Yoseph (he increases; Joseph); from yasaph (to add, increase, continue, exceed). This is Joseph, meaning “he increases.”
^CDXLII “member of the council” = bouleutes. Related to “are willing” in v22:42. 2x in NT. From bouleuo (to plan, consider, deliberate, advise); from boule (counsel, plan, purpose, decision; wisdom that comes from deliberation); {from boulomai (see note CXXXV above). This is a councilor or adviser.

^CDXLIII “agreed” = sugkatatithemi. Related to “covenant” in v22:20 & “confer” in v22:29 & “knelt down” in v22:41 & “laid…on” in v23:26 & “commend” in v23:46. 1x in NT. From sun (with, together with) + katatithemi (to deposit, seek favor, lay down); {from kata (down, according to, by way of) + tithemi (see note XXXIV above)}. This is to deposit together, consent.
^CDXLIV “plan” = boule. Related to “are willing” in v22:42 & “member of the council” in v23:50. 12x in NT. See note CDXLII above.
^CDXLV “action” = praxis. Related to “do” in v22:23. 6x in NT. From prasso (see note L above). This is an action, deed, business, practice, or function. It implies ongoing activity or responsibility.

^CDXLVI “town” = polis. Same as “city” in v23:19. See note CCCXV above.
^CDXLVII “Arimathea” = Harimathaia. 4x in NT. From Hebrew compare Ramah (Ramah, height); from rum (to be high, rise, exalt self, extol, be haughty; to rise literally or figuratively). This is Arimathea, a city by Jerusalem.
^CDXLVIII “waiting expectantly” = prosdechomai. Related to “took” in v22:17 & “right” in v22:50. 14x in NT. From pros (at, to, toward, with) + dechomai (see note XIV above). This is to receive, welcome, expect, accept. It is reception with a warm, personal welcome or active waiting. It can also mean endurance or patience.

^CDXLIX “went” = proserchomai. Same as “coming up” in v23:36. See note CCCLXXXV above.
^CDL “asked” = aiteo. Same as “demanding” in v23:23. See note CCXXV above.
^CDLI “took…down” = kathaireo. Related to “bread” in v22:19 & {untranslated} in v22:23 & “take” in v22:36 & “Mount” in v22:39 & “cut off” in v22:50 & “to be put to death” in v23:32. 9x in NT. From kata (down, against, among, throughout) + haireo (see note CLXXIII above). This is to pull down, destroy, dethrone. It can be violently yank down in a literal or figurative sense.
^CDLII “wrapped” = entulisso. Related to “vine” in v22:18. 3x in NT. From en (in, on, at, by, with) + tulisso (to twist); {probably akin to helisso (see note XXI above)} This is to wrap, entwine, envelop, wine up.
^CDLIII “linen cloth” = sindon. 6x in NT. This is byssos, a fine linen cloth, garment, or sheet.

^CDLIV “laid” = tithemi. Same as “knelt down” in v22:41. See note CXXXIII above.
^CDLV “rock-hewn” = laxeutos. Related to “dry” in v23:31. 1x in NT. From laas (stone) + xeo (to scrape) OR from las (stone) + xeros (see note CCCLXVI above). This is rock quarried.
^CDLVI “tomb” = mnema. Related to “remembrance” in v22:19 & “remembered” in v22:61 & “remember” in v23:42. From mnaomai (see note XXX above). 8x in NT. This is memorial, tomb, or monument.
^CDLVII “laid” = keimai. Related to “is at the table” in v22:27 & “sleeping” in v22:45 & “kept urgently” in v23:23. See note LXV above.

^CDLVIII “Preparation” = Paraskeue. 6x in NT. From paraskeuazo (to prepare, get ready); {from para (from beside, by) + skeuos (vessel, tool, container, implement; also vessel in a figurative or literal sense); {from skeuazo (to prepare using a tool)}}. This is preparation or readiness. It can be used specifically to refer to preparing for the Sabbath or a festival.
^CDLIX “sabbath” = 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.
^CDLX “was beginning” = epiphosko. Related to “crow” in v22:34 & “firelight” in v22:56 & “addressed” in v23:20 & “kept shouting” in v23:21 & “shouts” in v23:23. 2x in NT. From epi (on, upon, among, what is fitting) + phos (see note CXCVIII above) OR from epiphaino (to shine on, give light to); {from epi (on, upon, among, what is fitting) + phaino (see note XCV above)}. This is to grow light or let shine. It can mean to dawn or be about to start.

^CDLXI “come” = sunerchomai. Related to “comes” in v22:18 & “came out” in v22:39 & “come” in v22:40 & “leading” in v22:47& “coming up” in v23:36. From sun (with, together with) + erchomai (see note XXII above). This is to go with, assemble, leave together with, cohabit.
^CDLXII “followed” = katakoloutheo. Related to “followed” in v22:39 & “followed” in v23:49. 2x in NT – also in Luke 23:55 when the women followed to see where Jesus’s body was laid. From kata (down, against, throughout, among) + akoloutheo (see note CXXV above). This is to follow after closely.
^CDLXIII “saw” = theaomai. Related to “watching” in v23:35 & “spectacle” in v23:48. See note CCCLXXIX above.
^CDLXIV “tomb” = mnemeion. Related to “remembrance” in v22:19 & “remembered” in v22:61 & “breasts” in v23:29 & “remember” In v23:42 & “tomb” in v23:53. From mousikos (to remember); from mneme (memory or mention); from mnaomai (see note XXX above). This is properly a memorial – a tomb, grave, monument.

^CDLXV “prepared” = hetoimazo. Related to “ready” in v22:33. From hetoimos (see note XC above). This is to prepare or provide.
^CDLXVI “spices” = aroma. Related to “bread” in v22:19 & {untranslated} in v22:23 & “take” in v22:36 & “Mount” in v22:39 & “cut off” in v22:50 & “to be put to death” in v23:32. 4x in NT– all used of bringing spices for Jesus’ body. Perhaps from airo (see note XXIV above). This is a sweet spice, seasoning, or perfume. It is where the word “aroma” comes from.
^CDLXVII “ointments” = muron. 14x in NT. This is ointment, perfume, or anointing oil. Probably olive oil mixed with spices and scents such as myrrh.

^CDLXVIII {untranslated} = men. Same as {untranslated} in v22:22. See note XLI above.
^CDLXIX “rested” = hesuchazo. Related to “has” in v22:36 & “crowd” in v22:47 & “holding” in v22:63 & “prevailed” in v23:23 & “sat down together” in v22:55 & “council” in v22:66. 5x in NT. From the same as hesuchios (quiet, peaceful, still, calm); from {hesuchos (still, quiet)} OR from hedraios (sitting, well-seated, immovable; figuratively, steadfast, firm, morally fixed); {from hedra (see note CXCVI above)}. This is to be still, cease work, be silent, live quietly.
^CDLXX “commandment” = entole. Related to “be fulfilled” in v22:37 & “being fulfilled” in v22:37. From entellomai (to charge, command, give orders or instructions) {from en (in, on, at, by, with) + tellomai (to accomplish); {from telos (see note CXIII above)}. This is an order, command, ordinance, or law. It focuses on the purpose of the command and its end result.