John 8

^I “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.
^II “went” = 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.
^III “Mount” = oros. Perhaps from oro (to rise); perhaps akin to airo (raise, take up, lift, remove). This is mountain or hill.
^IV “Olives” = elaia. 15x in NT. This is olive or olive tree. Sometimes, it refers to the chosen people.

^V “early in the morning” = orthros. Related to “Mount” in v1. 3x in NT. Perhaps from the same as oros (see note III above). This is sunrise, daybreak, early dawn.
^VI “came” = paraginomai. From para (from beside, by) + ginomai (to come into being, to happen, become, be born; to emerge from one state or condition to another; this is coming into being with the sense of movement or growth). This is to arrive, appear, reach. It implies appearing publicly.
^VII “temple” = hieron. From hieros (sacred, something sacred, temple, holy, set apart; something consecrated to a god). This is the word for temple.

^VIII “all” = pas. This is all or every.
^IX “people” = laos. This is the people or crowd – often used for the chosen people. This is where the word “laity” comes from.
^X “came” = erchomai. This is to come or go.
^XI “sat down” = kathizo. From kathezomai (to sit down, be seated); {from kata (down, against, according to, among) + hezomai (to sit); {from aphedron (a seat, a base)}}. This is to sit, set, appoint, stay, rest.
^XII “teach” = 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.

^XIII “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.
^XIV “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.
^XV “brought” = ago. This is lead, bring, carry, guide, drive, go.
^XVI “woman” = gune. Related to “came” in v2. Perhaps from ginomai (see note VI above). This is woman, wife, or bride. This is where the word “gynecologist” comes from.

^XVII “caught” = katalambano. 15x in NT. From kata (down, against, among, throughout) + lambano (active acceptance/taking of what is available or what has been offered; emphasizes the choice and action of the individual). This is to take hold of something with great intention for one’s own interest. It can be seize or arrest – grasping forcefully. Figuratively, it can also mean to comprehend, to win, to surprise, or to possess.
^XVIII “adultery” = moicheia. 3x in NT. From moicheuo (committing adultery or adultery itself; a man with a married woman or a married man with anyone other than his wife); from moichos (adulterer; a man who has been with a married woman; used figuratively of an apostate). This is adultery. It is used for the woman caught in adultery in John 8:3 (“whoever is without sin cast the first stone”).
^XIX “stand” = histemi. This is to stand, place, establish, appoint, stand ready, be steadfast.
^XX “before” = en + mesos. Literally, “in the midst of.” Mesos is perhaps from meta (with among, behind, beyond; implies a change following contact or action). This is middle, among, center, midst.

^XXI “said” = lego. This is to speak, say, name, call, command. It is generally to convey verbally.
^XXII “Teacher” = Didaskalos. Related to “teach” in v2. From didasko (see note XII above). This is teacher or master.
^XXIII “very act” = epautophoro. 1x in NT. From autophoros (the very act); {from autos (he, she, self, they, same) + phor (a thief)} or OR from epi (on, upon, to, against, what is fitting) + autos (see above)}. This is the theft, which is figurative for during the real crime.
^XXIV “committing adultery” = moicheuo. Related to “adultery” in v3. 15x in NT. See note XVIII above.

^XXV “law” = nomos. From nemo (to parcel out). Literally, this is that which is assigned. It can be usage, cusom, or law. This word can be used for human or divine law. It can be used specifically for the law of Moses or as a name for the Torah (the first five books of the Bible). Sometimes it is used for scripture as a whole, used of the Gospel, or of any theology. It is also used for the “tradition of the elders,” which would be the oral Torah – the tradition of the laws plus their interpretations as they were passed down over time. We must carefully consider which meaning of “law” is meant when we interpret passages the word is found in.
^XXVI “Moses” = Mouses. From Hebrew Mosheh (Moses); from mashah (to pull out in a literal or figurative sense, to draw out) OR from Egyptian mes or mesu (child, son i.e. child of…). This is Moses – the one drawn out from the water, which is to say, rescued. If derived from the Egyptian, his name would share a root with Rameses and Thutmose.
^XXVII “commanded” = entellomai. 15x in NT. From en (in, on, at, by, with) + tellomai (to accomplish); {related to telos (end, event, purpose, consummation)}. This is to charge or command – focuses on the final objective. So, this is looking at the final outcome of the command – how things will end up.
^XXVIII “stone” = lithazo. 9x in NT. From lithos (stone literal of figurative). This is to stone someone.

^XXIX “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.
^XXX “have” = echo. This is have, hold, possess.
^XXXI “bring against” = kategoreo. 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 (assembly, forum, marketplace, town square); {from ageiro (to gather)}}. 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.

^XXXII “bent” = kupto. 3x in NT. Perhaps from kuma (wave, billow, curve, bend); from kuo (to swell as one pregnant). This is to stoop, bend forward, bow one’s head.
^XXXIII “down” = kato. 10x in NT. From kata (down, against, throughout, among). This is down, below, lower, bottom, under.
^XXXIV “wrote” = grapho [in Textus Receptus] OR katagrapho [in other manuscripts]. Grapho is related to “scribes” in v3. See note XIII above. Katagrapho is related to “scribes” in v3 & “wrote” in v6. 1x in NT. From kata (down, against, throughout, among) + grapho (see note XIII above). This is to write, draw, or mark.
^XXXV “finger” = daktulos. 8x in NT. Probably from deka (ten). This is finger. It is part of where “pterodactyl” comes from.
^XXXVI “ground” = ge. This is earth, land, soil, region, country, the inhabitants of an area.

^XXXVII “kept on” = epimeno. 17x in NT. From epi (on, upon, what is fitting) + meno (to stay, remain, wait, await, continue, abide, endure; to literally stay in a place or to remain in a condition; to continue with hope and expectation). This is to remain, terry, continue, or persevere. It denotes persistence in pursing a goal or task.
^XXXVIII “questioning” = erotao. From eromai (to ask) OR from ereo (to say, tell, call, speak of). This is asking a question or making an earnest request. It is used between someone with whom the asker is close in some sense. So, they anticipate special consideration for their request.
^XXXIX “straightened up” = anakupto. Related to “bent” in v6. 4x in NT. From ana (up, back, among, again, anew) + kupto (see note XXXII above). This is to stand up, roll back, be elated, unbend.

^XL “without sin” = anamartetos. 1x in NT. From a (not, without) + hamartano (to miss the mark, do wrong, make a mistake, sin); {from a (not) + meros (a part or share)} This is sinless or unerring.
^XLI “first” = protos. From pro (before, first, in front of, earlier). This is what is first, which could be the most important, the first in order, the main one, the chief.
^XLII “throw” = ballo. This is to throw, cast, rush, place, or drop. It is throwing, but it could be with more or less velocity and with more or less force/violence.
^XLIII “stone” = lithos. Related to “stone” in v5. See note XXVIII above.

^XLIV “wrote” = grapho. Same as “wrote” in v6. See note XXXIV above.
^XLV “heard” = akouo. This is hear or listen, but it also means to understand by hearing. This is where the word “acoustics” comes from.
^XLVI Some manuscripts include, “and by their consciences being convicted” = kai + hupo + ho + suneidesis + elegcho. Suneidesis is from suneidon (to see together and so know, realize, consider, be conscious of); {from sun (with, together with) + eidon (shape, appearance, kind; something observable; form in a literal or figurative sense); from eido (to know, remember, perceive – to see and so understand)}. This is properly to know together. The conscience, found in all, is a moral and spiritual capacity granted by God so that we can understand together what is good and right. Elegcho is 17x in NT. This is to expose, reprove, discipline, convict, or rebuke. It is using convincing evidence to expose a wrong.
^XLVII “went away” = exerchomai. Related to “came” in v2. From ek (from, from out of) + erchomai (see note X above). This is to go out, depart, escape, proceed from, spread news abroad.

^XLVIII “one” = heis. This is one, a person, only, some.
^XLIX “beginning” = archomai. From archo (to rule, begin, have first rank or have political power). This is to begin or rule.
^L “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.
^LI Some manuscripts add, “until the last” = heos + ho + eschatos. Eschatos is related to “have” in v6. Related to eschaton (end, last); perhaps from echo (see note XXX 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.”

^LII “left” = kataleipo. From kata (down, against, throughout, among) + leipo (to leave behind, remain, lack, abandon, fall behind while racing). This is to leave or leave behind, abandon, forsake, leave in reserve.
^LIII “alone” = monos. Related to “kept on” in v7. Perhaps from meno (see note XXXVII above). This is alone, single, remaining, mere, desolate.
^LIV “standing” = eimi. This is to be, exist.

^LV Some manuscripts add “and no one saw but the woman” = medeis + theaomai + plen + ho + gune. Theaomai is from thaomai (to gaze at a spectacle; to look at or contemplate as a spectator; to interpret something in efforts to grasp its significance). This is to behold, look upon, see, contemplate, visit like a spectator. This is the root of the word “theatre.” Plen is from pleion (many, more, great, having a greater value, more excellent); from polus (much, many, abundant). This is yet, nevertheless. Gune is the same as “woman” in v3. See note XVI above.
^LVI “are” = eimi. Same as “standing” in v9. See note LIV above.
^LVII Some manuscripts add “they who accuse you” = ekeinos + hos + kategoros. Kategoros is related to “bring against” in v6. 7x in NT. See note XXXI above.
^LVIII “condemned” = katakrino. 18x in NT. From kata (down, against, throughout, among) + 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 judging down, which is to say to vote guilty or deserving of punishment, to condemn. This is a decisive judgment of guilt. It can also be to damn someone.

^LIX “sir” = 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.
^LX “sin” = hamartano. Related to “without sin” in v7. See note XL above.
^LXI “spoke” = laleo. From lalos (talkative). This is to talk, say, or preach.
^LXII “light” = phos. From phao (to shine or make visible, especially with rays of light); from the same as phaino (to bring light, cause to appear, shine, become visible or clear). 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.
^LXIII “world” = kosmos. Perhaps from the base of komizo (to carry, convey, recover); from komeo (to take care of). This is order, the world, the universe, including its inhabitants. Literally, this is something that is ordered so it can refer to all creation. It can also refer to decoration in the sense that something is better ordered and, thus, made more beautiful. This is where “cosmos” and “cosmetics” come from.

^LXIV “follows” = akoloutheo. From a (with, fellowship, union) + keleuthos (road, way). This is to accompany or follow someone, especially the way a disciple does.
^LXV “walk” = peripateo. From peri (about, concerning, around, encompassing) + pateo (to read, trample on; to trample literally or figuratively); {from patos (trodden) OR from paio (to strike, smite, sting; a hit like a single blow)}. This is to walk. Going from Hebrew figurative language, to walk referred to how you conducted your life, how you chose to live. This word is most literally walking around. Figuratively, it is living, behaving, following, how you occupy yourself. This is where “peripatetic” comes from.
^LXVI “darkness” = skotia. 16x in NT. From skotos (darkness literal or figurative – as moral or spiritual darkness, sin and what comes from it; obscurity); from skia (shadow, thick darkness, outline; figurative for a spiritual situation that is good or bad). This is darkness or dimness. Figuratively, it can be a spiritual darkness. This is obscurity in a literal or figurative sense.
^LXVII “life” = zoe. From zao (to live, be alive). This is life including the vitality of humans, plants, and animals – it is life physical and spiritual and life everlasting.

^LXVIII “testifying” = martureo. From martus (a witness whether having heard or seen something; witness literally, judicially, or figuratively; by analogy, a martyr). This is to bear witness, testify, give evidence. It is to testify in a literal or figurative sense.
^LXIX “testimony” = marturia. Related to “testifying” in v13. From martureo (see note LXVIII above). This is testimony, witness, evidence, record, reputation.
^LXX “valid” = 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.

^LXXI “answered” = apokrinomai. Related to “condemned” in v10. From apo (from, away from) + krino (see note LVIII above). This is to reply or respond, to draw one’s own conclusions, to speak when one is expected to.
^LXXII “know” = eido. Related to {untranslated} in v9. See note XLVI above.
^LXXIII “come” = erchomai. Same as “came” in v2. See note X above.
^LXXIV “going” = hupago. Related to “brought” in v3. From hupo (by, under, under the authority of) + ago (see note XV above). This is to lead under so to depart, go away, or die. It is to lead away under the command of someone else, being given a mission or objective to carry out.
^LXXV “come” = erchomai. Same as “came” in v2. See note X above.
^LXXVI “going” = hupago. Same as “going” in v14. See note LXXIV above.

^LXXVII “judge” = krino. Related to “condemned” in v10 & “answered” in v14. See note LVIII above.
^LXXVIII “human standards” = sarx. Literally, “the flesh.” May be from saroo (to sweep, cleanse by sweeping); from sairo (to brush off). This is flesh, the body, human nature, materiality, kindred. Flesh is not always evil in scripture (as when it refers to Jesus taking on a human body). However, it is generally used in a negative way for actions made selfishly and not through faith. This can mean animal flesh, i.e. meat, or refer to body in contrast to soul/spirit. Flesh can be a way of talking about how things or people are related or talking about human frailty (physical or moral).
^LXXIX “judgment” = krisis. Related to “condemned” in v10 & “answered” in v14 & “judge” in v15. From krino (see note LVIII above). This is a judging or a sentence. It is often used of God’s judgment, but can also be any accusation or condemnation. This is where the word “crisis” comes from.

^LXXX “valid” = alethinos. Related to “valid” in v13. From alethes (see note LXX above). This is literally made of truth – that which is true or real, authentic. Something that is true from its source and has integrity.
^LXXXI “Father” = pater. This is father in a literal or figurative sense. Could be elder, senior, ancestor, originator, or patriarch.
^LXXXII “sent” = pempo. This is to send, put forth, or dispatch. This often refers to a temporary errand. It is sending someone with a focus on the place they departed from. By contrast, another Greek word, hiemi, emphasizes the destination and yet another word, stello, focuses on the motion that goes with the sending.

^LXXXIII “written” = grapho. Same as “wrote” in v6. See note XXXIV above.
^LXXXIV “two” = duo. This is two or both.
^LXXXV “witnesses” = 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.
^LXXXVI “valid” = alethes. Same as “valid” in v13. See note LXX above.

^LXXXVII “words” = rhema. Related to “questioning” in v7. From rheo (to speak, command, make, say, speak of); from ereo (see note XXXVIII above). This is word, which implies a matter or thing spoken, a command, report, promise, thing, or business. Often used for narration, commands, or disputes.
^LXXXVIII “treasury” = gazophulakion. 5x in NT– 4 in this story in Mk and Lk, 1x in Jn to locate Jesus saying “I am the light of the world.” From gaza (treasure, treasury, riches) + phulake (guard, watch, keeping guard, imprisonment); {from phulasso (to guard, protect, preserve through vigilance)}. This is a court in the Temple area that had collection boxes for offerings. In Nehemiah, it also refers to a storage space for public records.
^LXXXIX “arrested” = piazo. 12x in NT. From piezo (to press down or together, to pack) OR related to biazo (to force, use power to seize); {from bia (strength, force, violence) or bios (life, livelihood, goods, wealth)}. This is to take, catch,  squeeze, capture from hunting, or arrest. This is the root of “piezoelectricity.”
^XC “hour” = hora. This is a set time or period, an hour, instant, or season. This is where the word “hour” comes from.
^XCI “come” = erchomai. Same as “came” in v2. See note X above.

^XCII “going away” = hupago. Same as “going” in v14. See note LXXIV above.
^XCIII “search” = 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.
^XCIV “die” = apothnesko. From apo (from, away from) + thnesko (to die, be dead). This is to die off. It is death with an emphasis on the way that death separates. It can also mean to wither or decay.
^XCV “sin” = hamartia. Related to “without sin” in v7 & “sin” in v11. From hamartano (see note XL above). Literally, this means not having one’s share or portion – like not receiving inheritance or what was allotted to you. This word means missing the mark so it is used for guilt, fault, and acts of sin.

^XCVI “going” = hupago. Same as “going” in v14. See note LXXIV above.
^XCVII “cannot” = ou + dunamai. Dunamai is to be able, or something that is possible. It can also be empowered or being powerful. The Greek word for “miracle” (dunamis) comes from this root.
^XCVIII “come” = erchomai. Same as “came” in v2. See note X above.

^XCIX “Jews” = Ioudaios. From Ioudas (Judah, Judas); 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 Jewish, a Jew, or Judea.
^C {untranslated} = meti. 17x in NT. From me (not, neither, never; rules out conditional statements and their implications) + tis (someone, anyone, anything). This is asking a question when you expect the answer to be no. It is if not, surely no. But it also keeps a small possibility floating – but could it be?
^CI “kill” = apokteino. From apo (from, away from) + kteino (to kill). To put to death, kill, slay. Figuratively, this word can mean abolish, destroy, or extinguish.
^CII “means by saying” = lego. Same as “said” in v4. See note XXI above.
^CIII “going” = hupago. Same as “going” in v14. See note LXXIV above.
^CIV “come” = erchomai. Same as “came” in v2. See note X above.

^CV “below” = kato. Same as “down” in v6. See note XXXIII above.
^CVI “above” = ano. 9x in NT. From ana (up, back, again, among, between, anew). This is literally up, upward, to the brim. Figuratively, it can refer to things above, i.e. of the heavens.
^CVII “believe” = pisteuo. From pistis (faith, faithfulness, belief, trust, confidence; to be persuaded or come to trust); from peitho (to have confidence, urge, be persuaded, agree, assure, believe, have confidence, trust). 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.

^CVIII Some manuscripts add, “from the beginning” = ho + arche. Arche is related to “beginning” in v9. From archomai (see note XLIX above). Properly, this is what is first. In a temporal sense, that is beginning or origin. It can also refer to the one who ranks first, i.e. king or ruler. So, it can also be magistrate, power, or principality. It can be used more generally for what is preeminent.
^CIX “much” = polus. Related to {untranslated} in v10. See note LV above.
^CX “condemn” = krino. Same as “judge” in v15. See note LXXVII above.
^CXI “true” = alethes. Same as “valid” in v13. See note LXX above.
^CXII “declare” = laleo. Same as “spoke” in v12. See note LXI above.

^CXIII “understand” = ginosko. This is to know, recognize, realize, perceive, learn. It is knowledge gained through personal experience.
^CXIV “lifted up” = hupsoo. From hupsos (height, high position, heaven, dignity, eminence; elevation, altitude; to be exalted); from hupsi (on high, aloft); from huper (over, above, beyond). This is to elevate in a literal or figurative sense. So it could be to raise up or set something in a high place or to exalt or make something great.
^CXV “Son” = Huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.
^CXVI “Man” = anthropos. Same as “witnesses” in v17. See note LXXXV above.
^CXVII “realize” = ginosko. Same as “understand” in v27. See note CXIII above.
^CXVIII “do” = poieo. This is to make, do, act, construct, abide, or cause.
^CXIX “instructed” = didasko. Same as “teach” in v2. See note XII above.

^CXX “left” = aphiemi. From apo (from, away from) + hiemi (to send). This is send away, release, permit, forgive, allow to depart, discharge, or send forth.
^CXXI “always” = pantote. Related to “all” in v2. From pas (see note VIII above) + tote (then, whether past or future); {from hote (when); from ho (the)}. This is literally every when. It is always, at all times.
^CXXII “pleasing” = arestos. Related to “Mount” in v1 & “early in the morning” in v2. 4x in NT. From aresko (to please or be agreeable; implies voluntarily serving others, satisfying others, or making good to win their favor or approval; often used for moral agreement; being agreeable or trying to be agreeable); perhaps from airo (see note III above). This is what is pleasing, satisfactory, or desirable. It can also be satisfactory because it is moral.
^CXXIII “many” = polus. Same as “much” in v26. See note CIX above.

^CXXIV “continue” = meno. Related to “kept on” in v7 & “alone” in v9. See note XXXVII above.
^CXXV “word” = logos. Related to “said” in v4. From lego (see note XXI 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.
^CXXVI “truly” = alethos. Related to “valid” in v13 & “valid” in v16. 18x in NT. From alethes (see note LXX above). This is truly, really, surely, truthfully, indeed. Properly, this is saying “in accordance with fact…” – what one is about to say can be proven and is true to reality.
^CXXVII “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.

^CXXVIII “know” = ginosko. Same as “understand” in v27. See note CXIII above.
^CXXIX “truth” = aletheia. Related to “valid” in v13 & “valid” in v16 & “truly” in v31. From alethes (see note LXX 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.
^CXXX “make…free” = eleutheroo. Related to “came” in v2 & “went away” in v9. 7x in NT. From eleutheros (a free person, at liberty, not a slave; properly, unshackled – figuratively, it is one who has the freedom to choose their destiny. Also, it is one who does not have obligation or liability); probably from erchomai (see note X above). This is to liberate, set free, release from bondage. It can mean to clear someone from liability. Figuratively, it is freeing someone from bondage to sin.

^CXXXI “descendants” = sperma. From speiro (to sow seed, spread, scatter); perhaps from spao (to pull, to draw a sword). This is something sown so it could be seed or offspring and descendants. This is where the word “sperm” comes from.
^CXXXII “Abraham” = Abraam. From Hebrew Abraham (exalted father); from the same as Abiram (exalted father, a high father – lofty) {from ab (father literal or figurative) + rum (rise, bring up, being high, extol, exalt, haughty; to raise in a literal or figurative sense)}. This is Abraham, father of many nations or father of a multitude.
^CXXXIII “been slaves” = douleuo. From doulos (a servant or for a slave, enslaved; someone who belongs to someone else, but could be voluntary to pay off debt or involuntary – captured in war and enslaved; a metaphor for serving Christ); perhaps from deo (to tie, bind, fasten, impel, compel; to declare something against the law or prohibited). This is to be a slave, serve, do service, obey, be devoted.
^CXXXIV “made” = ginomai.  Related to “came” in v2 & “woman” in v3. See note VI above.
^CXXXV “free” = eleutheros. Related to “came” in v2 & “went away” in v9 & “make…free” in v32. See note CXXX above.

^CXXXVI “very truly” = amen + 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.
^CXXXVII “tell” = lego. Same as “said” in v4. See note XXI above.
^CXXXVIII “everyone” = pas. Same as “all” in v2. See note VIII above.
^CXXXIX “commits” = poieo. Same as “do” in v28. See note CXVIII above.
^CXL “slave” = doulos. Related to “been slaves” in v33. See note CXXXIII above.

^CXLI “have a permanent place” = meno. Same as “continue” in v31. See note CXXIV above.
^CXLII “household” = aion. Literally, “age.” From the same as aei (ever, always, unceasingly, perpetually; on every occasion). This is an age, cycle of time, course, continued duration. It is also used to describe the eternal or forever. This is the word used to discuss the present age or the messianic age.
^CXLIII “has a place” = meno. Same as “continue” in v31. See note CXXIV above.
^CXLIV “forever” = eis + ho + aion. Literally, “to the age.” Aion is the same as “household” in v35. See note CXLII above.
^CXLV “indeed” = ontos. Related to “standing” in v9. 10x in NT. From eimi (see note LIV above). This is really, certainly. It refers to something that matters or that is genuine.

^CXLVI “know” = eido. Same as “know” in v14. See note LXXII above.
^CXLVII “look for” = zeteo. Same as “search” in v21. See note XCIII above.
^CXLVIII “is…place” = choreo. 10x in NT. From choros (a particular space or place); from chora (space, land, region, fields, open area); from chasma (gap, gulf, chasm, open space); from chasko (to gape, yawn). This is to leave in order to make room or space. It can also be to advance, receive, accept, or make progress. Figuratively, it can also refer to being open-hearted.
^CXLIX “word” = logos. Same as “word” in v31. See note CXXV above.
^CL “seen” = horao. Related to “witnesses” in v17. See note LXXXV above.

^CLI “children” = teknon. From tikto (to beget, bring forth, produce). This is a child, descendant, or inhabitant.
^CLII “what Abraham did” = ho + ergon + ho + Abraam. Literally, “the works of Abraham.” Ergon is from ergo (to work, accomplish, do). This is work, task, deed, labor, effort. Abraam is the same as “Abraham” in v33. See note CXXXII above.
^CLIII “trying” = zeteo. Same as “search” in v21. See note XCIII above.
^CLIV “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
^CLV “what…does” = ho + ergon. Literally, “the works.” Ergon is the same as “what Abraham did” in v39. See note CLII above.
^CLVI “are…illegitimate children” = ek + porneia + ou + gennao. Literally, “born of sexual immorality.” Porneia is related to “test” in v6. From porneuo (to fornicate – used figuratively for practicing idolatry or doing immoral things); from porne (prostitute, whore); from pornos (fornicator or immoral person); perhaps from pernemi (to sell off or export); related to piprasko (to sell with travel involved; to sell into slavery; to be devoted to); from perao (to travel); from peran (see note XXIX above). This is sexual immorality or unchastity. It could include adultery or incest. Gennao is related to “came” in v2 & “woman” in v3 & “will be made” in v33. From genna (descent, birth); from genos (family, offspring, kin – in a literal or figurative sense); from ginomai (see note VI above). This is to beget, give birth to, or bring forth. Properly, it refers to procreation by the father, but was used of the mother by extension. Figuratively, this can mean to regenerate.

^CLVII “love” = agapao. Perhaps from agan (much). This is love, longing for, taking pleasure in. It is divine love or human love that echoes divine love.
^CLVIII “came” = exerchomai. Same as “went away” in v9. See note XLVII above.
^CLIX “am here” = heko. This is to come or arrive as at a final destination or goal. It can also mean being present in a literal or figurative sense.
^CLX “come” = erchomai. Same as “came” in v2. See note X above.
^CLXI “sent” = apostello. Related to “stand” in v3. From apo (from, away from) + stello (to send, set, arrange, prepare, gather up); {probably from histemi (see note XIX above)}. 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.

^CLXII “what…say” = lalia. Literally, “speech.” Related to “spoke” in v12. 4x in NT. From laleo (see note LXI above). This is talk, saying, the way one talks, a dialect.
^CLXIII “accept” = akouo. Same as “heard” in v9. See note XLV above.
^CLXIV “word” = logos. Same as “word” in v31. See note CXXV above.
^CLXV “devil” = diabolos. Related to “throw” in v7. From diaballo (laying a charge against someone, generally with hostility; literally, to thrust through or cast back and forth– used for slandering, accusing, or gossiping; whether or not the sentiment is true, it is spread with negative intention); {from dia (through, across, because of, thoroughly) + ballo (see note XLII above)}. This is a properly a slanderer or someone who accuses falsely – criticizing unfairly with the intent to cause harm or damage character. This can also mean backbiter or malicious gossip. Also, the Slanderer, the Devil.
^CLXVI “choose” = thelo. This is to wish, desire, will, or intend. It is to choose or prefer in a literal or figurative sense. It can also mean inclined toward or take delight in. It can have a sense of being ready to act on the impulse in question.

^CLXVII “desires” = 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).
^CLXVIII “murderer” = anthropoktonos. Related to “witnesses” in v17 & “seen” in v38 & “kill” in v22. 3x in NT. From anthropos (see note LXXXV above) + kteino (see note CI above). This is literally a manslayer.
^CLXIX “beginning” = arche. Same as {untranslated} in v25. See note CVIII above.
^CLXX “stand” = steko. Related to “stand” in v3 & “sent” in v42. 11x in NT. From histemi (see note XIX above). This is to stand fast or be stationary. Figuratively, it can mean to persevere.

^CLXXI “lies” = laleo + ho + pseudos. Literally, “speaks the lie.” Laleo is the same as “spoke” in v12. See note LXI above. Pseudos is 10x in NT. From pseudomai (to lie, deceive, falsify). This is a lie or false religion.
^CLXXII “his own nature” = idios. This is something that belongs to you or that is personal, private, apart. It indicates a stronger sense of possession than a simple possessive pronoun. This is where “idiot” comes from (denoting someone who hasn’t had formal training or education and so they rely on their own understanding).
^CLXXIII “liar” = pseustes. Related to “lies” in v44. 10x in NT. From the same as pseudomai (see note CLXXI above). This is liar, one who deceives or distorts.
^CLXXIV “convicts” = elegcho. Same as {untranslated} in v9. See note XLVI above.
^CLXXV “words” = rhema. Same as “words” in v20. See note LXXXVII above.

^CLXXVI “right” = kalos. From kalos (good, noble, beautiful, correct, or worthy; external signs of goodness like beauty, demonstrations of honorable character, showing moral virtues; a different word, agathos, speaks of intrinsic good). This is nobly, rightly, well-perceived, seen as appealing, morally pleasing, honorably.
^CLXXVII “Samaritan” = Samarites. 9x in NT. From samareia (Samaria, the city and its region); from Hebrew Shomron (capital of the northern kingdom of Israel); from shamar (to keep, watch, or preserve; to guard something or to protect it as a thorny hedge protects something). This is Samaritan.
^CLXXVIII “demon” = daimonion. From daimon (evil spirit, demon, fallen angel); perhaps from daio (giving out destinies). This is demon, evil spirit, god of another religion, or fallen angel.

^CLXXIX “honor” = timao. 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). 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.
^CLXXX “dishonor” = atimao. Related to “honor” in v49. 7x in NT. From atimos (without honor, despised, not valued, not recognized); {from a (not, without) + time (see note CLXXIX above)}}. This is to dishonor, shame, hold as worthless or mistreat.
^CLXXXI “seek” = zeteo. Same as “search” in v21. See note XCIII above.
^CLXXXII “glory” = doxa. From dokeo (to have an opinion, seem, appear, suppose; a personal judgment; to think); from dokos (opinion). This is literally something that evokes a good opinion – something that connects to our understanding of intrinsic worth. The ultimate expression of this is, of course, God and God’s manifestation. So, this is opinion, honor, and dignity, but also praise, glory, renown, and worship.
^CLXXXIII “is the judge” = krino. Same as “judge” in v15. See note LXXVII above.

^CLXXXIV “keeps” = tereo. Related to {untranslated} in v10. From teros (a guard or a watch that guards keep); perhaps related to theoreo (gazing, beholding, experiencing, discerning; looking at something to analyze it and concentrate on what it means; the root of the word “theatre” in that people concentrate on the action of the play to understand its meaning); from theaomai (see note LV above). This is to guard, observe, keep, maintain, or preserve. It can also be used f iguratively for spiritual watchfulness. It is guarding something from being lost or harmed – keeping an eye on it. Contrast the Greek phulasso, which is to guard something so that it doesn’t escape. Also contrast koustodia, which generally denotes a fortress or military presence. This word can mean fulfilling commands, keeping in custody, or maintaining. It can also figuratively mean to remain unmarried.
^CLXXXV “word” = logos. Same as “word” in v31. See note CXXV above.
^CLXXXVI {untranslated} = eis + ho + aion. Literally, “to the age.” See note CXLIV above.
^CLXXXVII “see” = theoreo. Related to {untranslated} in v10 & “keeps” in v51. See note CLXXXIV above.
^CLXXXVIII “death” = thanatos. Related to “die” in v21. From thnesko (see note XCIV above). This is death, whether literal or spiritual. It can also refer to something that is fatal.

^CLXXXIX “know” = ginosko. Same as “understand” in v27. See note CXIII above.
^CXC “prophets” = prophetes. Related to “light” in v12. From pro (before, in front of, earlier than) + phemi (to declare, say, use contrasts in speaking to shed light on one point of view); {from phao (see note LXII above) or phaino (see note LXII above)}. This is a prophet or poet – one who speaks with inspiration from God.
^CXCI “keeps” = tereo. Same as “keeps” in v51. See note CLXXXIV above.
^CXCII “word” = logos. Same as “word” in v31. See note CXXV above.
^CXCIII {untranslated} = eis + ho + aion. Literally, “to the age.” See note CXLIV above.
^CXCIV “taste” = geuomai. 15x in NT. This is to taste, which implies eating. It can be used figuratively to mean experience, whether positively or negatively.

^CXCV “greater” = megas. This is big in a literal or figurative sense – great, large, exceeding, abundant, high, mighty, perfect, strong, etc.
^CXCVI “claim to be” = poieo. Same as “do” in v28. See note CXVIII above.
^CXCVII “glorify” = doxazo. Related to “glory” in v50. From doxa (see note CLXXXII 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.
^CXCVIII “know” = ginosko. Same as “understand” in v27. See note CXIII above.
^CXCIX “know” = eido. Same as “know” in v14. See note LXXII above.

^CC “know” = eido. Same as “know” in v14. See note LXXII above.
^CCI “like” = homoios. From the same as homou (together); from homos (the same). This is similar to, resembling, like.
^CCII “know” = eido. Same as “know” in v14. See note LXXII above.
^CCIII “keep” = tereo. Same as “keeps” in v51. See note CLXXXIV above.
^CCIV “word” = logos. Same as “word” in v31. See note CXXV above.

^CCV “ancestor” = pater. Same as “Father” in v16. See note LXXXI above.
^CCVI “rejoiced” = agalliao. Related to “love” in v42. 11x in NT. From agallomai (to exalt, make glorious) {from agan (see note CLVII above) + hallomai (to leap or leap up; when referring to water, springing up or bubbling up; to jump or figuratively to gush)}. This is properly joy that prompts you to jump up. It is a full body experience of joy: exulting, rejoicing, or even boasting from joy.
^CCVII “see” = horao. Same as “seen” in v38. See note CL above.
^CCVIII “day” = hemera. Perhaps from hemai (to sit). This is day, time, or daybreak.
^CCIX “saw” = horao. Same as “seen” in v38. See note CL above.
^CCX “was glad” = chairo. From char– (to extend favor, lean towards, be inclined to be favorable towards). This is to rejoice, be glad or cheerful; a greeting. This is the root verb that the Greek word for “grace” comes from (charis).

^CCXI “are” = echo. Same as “have” in v6. See note XXX above.
^CCXII “fifty” = pentekonta. Related to “finger” in v6. 7x in NT. From pente (five; perhaps symbolically linked with the Temple or redemption) + deka (see note XXXV above). This is fifty.
^CCXIII “seen” = horao. Same as “seen” in v38. See note CL above.
^CCXIV “was” = ginomai. Same as “made” in v33. See note CXXXIV above.
^CCXV “am” = eimi. Same as “standing” in v9. See note LIV above.

^CCXVI “picked up” = airo. Related to “Mount” in v1 & “early in the morning” in v2 & “pleasing” in v29. See note III above.
^CCXVII “hid” = krupto. 18x in NT. This is to hide by covering, secret, hidden things. This is the root of the word “cryptography.”
^CCXVIII “went” = exerchomai. Same as “went away” in v9. See note XLVII above.
^CCXIX Some manuscripts add, “going through the midst of them and passed by in this way” = dierchomai + dia + mesos + autos + kai + parago + houtos. Dierchomai is related to “came” in v2 & “went away” in v9 & “make…free” in v32 & “free” in v33. From dia (through, across to the other side, thoroughly) + erchomai (see note X above). This is to go through, come, depart, pierce, travel, traverse. Mesos is the same as “before” in v3. See note XX above. Parago is related to “brought” in v3 & “going” in v14. 11x in NT. From para (by, beside, in the presence of, alongside) + ago (see note XV above). This is to lead near or by, to pass by, go along, be a passer-by.