Mark 12:1-17

^I “began” = archomai. From archo (to rule, begin, have first rank or have political power). This is to begin or rule.
^II “parables” = parabole. From paraballo (literally to throw beside, compare, arrive, liken); {from para (by, beside, in the presence of) + ballo (to throw, cast, place, put, drop)}. This is a parable, comparison, adage. Quite often a tale told or a metaphor to establish a point, but it could be a true story.
^III “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.
^IV “planted” = phuteuo. 11x in NT. From phuton (a plant) OR from the base of phuo (to grow, produce, spring up; perhaps from the sense of puff or blow – to swell up; hence, to germinate; to grow literally or figuratively). This is plant or implant. Figuratively, this word is used for Christian teaching.
^V “vineyard” = 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.

^VI “fence” = phragmos. 4x in NT. From phrasso (to stop, fence in, obstruct); perhaps from phren (diaphragm, heart, intellect, understanding; figurative for personal opinion or inner mindset; thought regulating action; sympathy, feelings, cognition); perhaps from phrao (to rein in or curb). This is a fence, barrier, wall, or hedge. It is a fence literally or figuratively.
^VII “put…around” = peritithemi. 8x in NT. From peri (about, concerning, all around, encompassing) + 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 to place around i.e. to clothe. Figuratively, it can mean to bestow or to present.
^VIII “dug” = orusso. 3x in NT. This is to dig, burrow, or excavate.
^IX “pit for the wine press” = hupolenion. 1x in NT. From hupo (by, under, about, subordinate to) + lenos (the vat where one stomps the grapes or the vat below that where the new wine flows out of the press). This is a wine vat or trough that catches the wine.

^X “built” = oikodomeo. From oikos (house – the building, the household, the family, descendants; the temple) + domeo (to build). This is to build a house or be a house builder. Figuratively, it can mean to edify or encourage, be strong or embolden.
^XI “watchtower” = purgos. This is a tower or other kind of structure that is fortified.
^XII “leased” = ekdidomi. 4x in NT– all in the Parable of the Wicked Tenants in the synoptic gospels. From ek (from, from out of) + didomi (give, offer, place, bestow, deliver; give in a literal or figurative sense). This is to give up or out. It can also be to lease or rent.
^XIII “tenants” = georgos. 19x in NT. From ge (earth, land, soil, region, country, the inhabitants of an area) + ergon (word, task, action, employment); {from ergo (to work, accomplish) or from erdo (to do)}. This is wine-dresser, farmer, someone who works the land. It is also where the name “George” comes from.
^XIV “went to another country” = apodemeo. 6x in NT. From apodemos (to go abroad, sojourn in a foreign country); {from apo (from, away from) + demos (district, multitude, rabble, assembly; Greeks bound by similar laws or customs); {from deo (to tie, bind, compel, declare unlawful)}}. This is to travel abroad, be away from home. This word shares a root with “democracy” and “Nicodemus.”

^XV “season” = kairos. This is season, opportunity, occasion. The word chronos is used for chronological time. Kairos is used for spiritually significant time – the right time or appointed time.
^XVI “sent” = apostello. From apo (from, away from) + stello (to send, set, arrange, prepare, gather up); {probably from histemi (to make to stand, stand, place, set up, establish, appoint, stand firm, be steadfast)}. This is to send forth, send away, dismiss, send as a messenger. It implies one that is sent for a particular mission or purpose rather than a quick errand. This is where “apostle” comes from.
^XVII “slave” = doulos. Related to “went to another country” in v1. Perhaps from deo (see note XIV 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).
^XVIII “collect” = 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.
^XIX “them” = georgos. Same as “tenants” in v1. See note XIII above.
^XX “produce” = karpos. Perhaps from harpazo (to seize by force, snatch away); from haireo (to choose, take). This is a fruit or vegetable, through sometimes it refers to an animal. Figuratively, it is deeds, results, profits, or gain.

^XXI “seized” = lambano. Same as “collect” in v2. See note XVIII above.
^XXII “beat” = dero. 15x in NT. To whip, flog, scourge, beat, thrash.
^XXIII “empty-handed” = kenos. 18x in NT. Properly, this is something that is empty or void. Hence, it is worthless, foolish, ineffective, morally void, pretentious, unreal, or false.
^XXIV “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).
^XXV “beat over the head” = kephalaioo. 1x in NT. From kephalaion (relating to the head, the principle matter, an amount of money); from kephale (head or chief; literal head or, figuratively, a ruler or lord, corner stone); from kapto (to seize). This is to hit or wound the head.
^XXVI “insulted” = atimazo. 7x in NT. From atimos (without honor, lacking value, without dignity, despised); {from a (not, without) + 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 dishonor or disgrace, insult, shame, mistreat. It is mistreating someone because they are seen as lacking value or worth.

^XXVII “killed” = apokteino. From apo (from, away from) + kteino (to kill). To put to death, kill, slay. Figuratively, this word can mean abolish, destroy, or extinguish.
^XXVIII “many” = polus. This is much, often, plenteous – a large number or a great extent.
^XXIX “others” = allos. Same as “another” in v4. See note XXIV above.
^XXX {untranslated} = men. This is truly, indeed, even, in fact. Often, it is not translated, but used to emphasize affirmation.
^XXXI “had” = echo. This is to have, hold, or possess.
^XXXII “one” = heis. This is one, a person, only, some.
^XXXIII “beloved” = agapetos. From agape (love, goodwill, benevolence; God’s divine love); from agapao (to love, take pleasure in, esteem; to prefer). This is Beloved or very dear one. It is a title for the Messiah, but also for Christians. Properly, this is one who personally experiences God’s love.
^XXXIV “son” = huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.

^XXXV “finally” = eschatos. Related to “had” in v6. Related to eschaton (end, last); perhaps from echo (see note XXXI above). This is last, end, extreme, final. It is often used to discuss the end times, prophecies of the future, and the afterlife. The branch of theology focusing on all these topics is called “eschatology.”
^XXXVI “saying” = lego. This is to speak, say, name, call, command. It is generally to convey verbally.
^XXXVII “respect” = entrepo. 9x in NT. From en (in, on, at, by, with) + trepo (to turn; may imply turn with change). This is to turn. It could be to turn to pay rapt attention to, to turn in shame, recoil, or to turn to in respect.
^XXXVIII “is” = eimi. This is to be or exist.
^XXXIX “heir” = kleronomos. 15x in NT. From kleros (lot, portion, heritage; that share assigned to you; also a lot used to determine something by fate, chance, or divine will); {perhaps from klero (casting a lot) or from klao (to break in pieces as one breaks bread)} + the same as nomos (what is assigned – usage, law, custom, principle; used for the law in general or of God’s law; sometimes used to refer to the first five books of the Bible or the entire Old Testament; also used to refer to theology or the practice and tradition of interpreting and implementing the law of God); {from nemo (to parcel out, assign)}}. This is heir, inheritor, or possessor – whether literal of figurative.
^XL “come” = deute. 12x in NT. From deuro (come here, hither, hence, now, until now). This is come, follow – as an exclamatory mood.
^XLI “inheritance” = kleronomia. Related to “heir” in v7. 14x in NT. From kleronomos (see note XXXIX above). This is inheritance, heritage, or possession.

^XLII “threw” = ekballo. Related to “parables” in v1. From ek (from, from out of) + ballo (see note II above). This is to throw, put out, produce, expel, banish. It is eject in a literal or figurative sense.
^XLIII “owner” = kurios. From kuros (authority, supremacy). This is a respectful address meaning master or sir. It refers to one who has control or power greater than one’s own. So, it was also applied to God and Jesus as Master or Lord.
^XLIV “do” = poieo. This is to make, do, act, construct, abide, or cause.
^XLV “come” = erchomai. This is to come or go.
^XLVI “destroy” = apollumi. From apo (from, away from) + ollumi (to destroy or ruin; the loss that comes from a major ruination). This is to destroy, cut off, to perish – perhaps violently. It can also mean to cancel or remove.
^XLVII “give” = didomi. Related to “leased” in v1. See note XII above.

^XLVIII “read” = anaginosko. From ana (upwards, up, again, back, anew) + ginosko (know, recognize, learn from firsthand experience). This is literally to know again – to recognize, read, or discern.
^XLIX “scripture” = graphe. From grapho (to write). This is literally writing, a document. In the New Testament, this is always used for scripture.
^L “stone” = lithos. This is stone in a literal or figurative sense.
^LI “builders” = oikodomeo. Same as “built” in v1. See note X above.
^LII “rejected” = apodokimazo. 9x in NT. From apo (from, away from) + dokimazo (to test, examine, prove; to approve after subjecting to a test to determine if it is real or acceptable; to test in a literal or figurative sense); {from dokimos (what passes the test, approved, acceptable, genuine, verified); from dechomai (to warmly receive, be ready for what is offered, take, accept, or welcome; to receive in a literal or figurative sense) or dokeo (to have an opinion, seem, appear, suppose; a personal judgment; to think); {from dokos (opinion)}}. This is rejected or disqualified following a test. It is rejected after rigorous investigation and so seen as useless or unworthy.

^LIII “become” = 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.
^LIV “cornerstone” = kephale + gonia. Literally, “the head of the corner.” Kephale is related to “beat over the head” in v4. See note XXV above. Gonia is 9x in NT. From gonu (knee or foot). This is an angle or corner. Figuratively, it can be somewhere hidden.
^LV “was” = ginomai. Same as “become” in v10. See note LIII above.
^LVI “Lord’s” = Kurios. Same as “owner” in v9. See note XLIII above.
^LVII “amazing” = thaumastos. 6x in NT. From thaumazo (to marvel, wonder, or admire; to be amazed out of one’s senses or be awestruck; being astonished and starting to contemplate what was beheld); from thauma (a wonder or marvel; used abstractly for wonderment or amazement; something that evokes emotional astonishment); may be 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). This is wonderful, marvelous, awe-inspiring. It is something that moves one to deepest feelings.
^LVIII “eyes” = ophthalmos. Related to “man” in v1. From optanomai (see note III above). This is eye or sight. It is used figuratively for the mind’s eye, a vision, or for envy.

^LIX “realized” = ginosko. Related to “read” in v10. See note XLVIII above.
^LX “wanted” = zeteo. This is to seek, search for, desire. It is searching for something by inquiring or investigation. It can be seek in a literal or figurative sense. There is a Hebrew figure of speech “to seek God’s face” so it can also mean to worship God. Alternately, you could seek someone’s life i.e. plot to kill them.
^LXI “arrest” = krateo. From kratos (strength, power, dominion; vigor in a literal or figurative sense; power that is exercised). This is being strong or mighty so, by extension, to prevail or rule. It can also mean to seize, grasp hold of and thereby control. In this sense, it means arrest.
^LXII “feared” = phobeo. From phobos (panic flight, fear, fear being caused, terror, alarm, that which causes fear, reverence, respect); from phebomai (to flee, withdraw, be put to flight). This is also to put to flight, terrify, frighten, dread, reverence, to withdraw or avoid. It is sometimes used in a positive sense to mean the fear of the Lord, echoing Old Testament language. More commonly, it is fear of following God’s path. This is where the word phobia comes from.
^LXIII “left” = aphiemi. From apo (from, away from) + hiemi (to send). This is send away, release, permit, forgive, allow to depart, discharge, or send forth.
^LXIV “went away” = aperchomai. Related to “come” in v9. From apo (from, away from) + erchomai (see note XLV about). This is to depart, follow, or go off in a literal or figurative sense.

^LXV “Pharisees” = Pharisaios. From Aramaic peras (to divide, separate) and from Hebrew parash (to make distinct, separate, scatter). This is a Pharisee, a member of a Jewish sect active in the 1^st century. Their name meant separate in the sense of wanting to live a life separated from sin. Whereas the Sadducees were part of the priestly line and inherited their religious position and responsibilities, Pharisees were regular people who studied the scriptures and offered guidance to regular folk. Sadducees were often wealthier and willing to sacrifice their identity to rub elbows with Roman society. Pharisees were often more concerned with what it meant to follow God without compromising what made them different as followers of God. Sadducees primarily believed in that which was written down (the first five books of the Bible) and Pharisees believed in the Bible and the traditions of the elders. Pharisees had a very wide range of interpretations and diversity of opinion. Their standard mode of religious engagement was lively debate with one another. To argue religion with another teacher was to recognize that they had something of value to offer.
^LXVI “Herodians” = Herodianoi. 3x in NT. From Herodes (Herod, perhaps meaning “hero’s song,” “Hera’s song,” or “heroic”); {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 Herodian – one who followed Herod Antipas. See https://en.wiktionary.org/wiki/Herod
^LXVII “trap” = agreuo. 1x in NT. From agra (a catch; what is taken from hunting or fishing); {perhaps related to agros (a field as a place where one grows crops or pastures cattle; a farm or lands) or ago (to lead, bring, carry, guide, drive, go)} This is capture or entrap – as in hunting.
^LXVIII “what he said” = logos. Related to “saying” in v6. From lego (see note XXXVI 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.

^LXIX “Teacher” = didaskalos. From didasko (to teach, direct, instruct, or impart knowledge; in the New Testament, almost always used for teaching scripture); from dao (to learn). This is teacher or master.
^LXX “know” = eido. This is to know, consider perceive, appreciate, behold, or remember. It means seeing with one’s eyes, but also figuratively, it means perceiving – seeing that becomes understanding. So, by implication, this means knowing or being aware.
^LXXI “sincere” = alethes. From a (not) + lanthano (concealed, hidden, unnoticed; to shut one’s eyes to, unwittingly, unawares). This is 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.
^LXXII “show deference” = melo. 10x in NT. This is to think about something, take an interest, to pay attention. It is to care or worry about something.

^LXXIII “regard” = blepo. This is literally to see – it is primarily used in the physical sense. However, figuratively it can be seeing, which includes attention and so to watchfulness, being observant, perceiving, and acting on the visual information. It can also mean beware.
^LXXIV “people” = anthropos. Same as “man” in v1. See note III above.
^LXXV “partiality” = prosopon. Related to “man” in v1 & “eyes” in v11. From pros (at, towards, with) + ops (see note III above)}. This is the face, surface, or front. It can imply presence more generally.
^LXXVI “teach” = didasko. Related to “teacher” in v14. See note LXIX above.
^LXXVII “way” = hodos. This is way, road, path, or journey. It can imply progress along a route.
^LXXVIII “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
^LXXIX “truth” = aletheia. Related to “sincere” in v14. 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 (see note LXXI above)}. 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.

^LXXX “is…lawful” = exesti. Related to “is” in v7. From ek (out, out of) + eimi (see note XXXVIII above). This is what is permitted or what is allowed under the law. It can mean what is right, what holds moral authority, or, more broadly, something that is shown out in public.
^LXXXI “pay” = didomi. Same as “give” in v9. See note XLVII above.
^LXXXII “taxes” = kensos. 4x in NT. From Latin census (a census of people and goods; the record of a census; gifts, wealth); from censeo (to think, decree, determine, count, judge, assess); from Proto-Italic kenseo; from Proto-Indo-European *ḱn̥s-é-ti, *ḱn̥s-eyé-ti, from *ḱens- (to announce). This is an annual tax based on a census. It can also refer to the money collected in that census. This is a tax paid to Rome as tribute. It is where the word “census” comes from. See https://en.wiktionary.org/wiki/census#Latin
^LXXXIII “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

^LXXXIV “hypocrisy” = hupokrisis. 6x in NT. From hupokrinomai  (to answer, pretend, respond as an actor on stage; figuratively, to lie) {from hupo (by, under, about) + krino (to judge, decide, think good, condemn, determine, pass judgment, stand trial, sue; judging whether in court or in a private setting; properly, mentally separating or distinguishing an issue – to come to a choice or decision, to judge positively or negatively in seeking what is right or wrong, who is innocent or guilty; can imply trying, condemning, punishing, or avenging)}. This is answer, play-acting, or hypocrisy. It is one who acts beneath a mask, i.e. lies or is a hypocrite.
^LXXXV “putting…to the test” = peirazo. 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 of peiro (to pierce). This is to test, try, tempt, or make proof of. It is to test, scrutinize, or assay something. It could also be examine, entice, prove, or discipline.
^LXXXVI “bring” = phero. This is to bear, bring, lead, or make known publicly. It is to carry in a literal or figurative sense.
^LXXXVII “denarius” = denarion. 16x in NT. From Latin deni (ten each) + arius (belonging to). This is a silver Roman coin.
^LXXXVIII “see” = horao. Related to “man” in v1 & “eyes” in v11 & “partiality” in v14. See note III above.

^LXXXIX “head” = eikon. From eiko (resemble, be like) OR perhaps related to eiko (to submit, give way, be weak, yield). This is a likeness such as an image, statue, or other representation. It implies a prototype that is being mirrored – a replication rather than a shadow. It can be an image in a figurative sense as well. This is where the word “icon” comes from.
^XC “title” = epigraphe. Related to “scripture” in v10. 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 XLIX above)}. This is some kind of title or label like an inscription or superscription.
^XCI “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.
^XCII “give” = apodidomi. Related to “leased” in v1 & “give” in v9. From apo (from, away from) + didomi (see note XII above). This is to give back, return, give away. It is to restore as when one makes payment – to rend what is due, to sell.
^XCIII “amazed” = thaumazo. Related to “amazing” in v11. See note LVII above.