Luke 12

^I “crowd” = ochlos. Perhaps from echo (to have, hold, possess). This is a crowd, the common people, a rabble. Figuratively, it can refer to a riot.
^II “gathered” = episunago. 8x in NT – all in the Gospels, including Jesus’s lament to gather the people together as a hen gathers her brood. From epi (on, upon, what is fitting) + sunago (to lead together and so to assemble, bring together, welcome with hospitality, or entertain); {from sun (with, together with, closely associated) + ago (to lead, bring, carry, guide, go, drive)}. This is to gather, assembly. It is to come together for a reason.
^III “thousands” = murias. 9x in NT. From murios (can mean a large number, countless; in the plural, ten thousand; its root may mean numerous). This is many thousands or a big number that cannot be counted. It is where the word “myriad” comes from.
^IV “trampled on” = katapateo. 5x in NT. From kata (down, against, throughout, among) + pateo (to tread, 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 trample, step on. Figuratively, it is to spurn or reject.

^V “began” = archomai. From archo (to rule, begin, have first rank or have political power). This is to begin or rule.
^VI “speak” = lego. This is to speak, say, name, call, command. It is generally to convey verbally.
^VII “first” = proton. From protos (what is first, which could be the most important, the first in order, the main one, the chief); from pro (before, first, in front of, earlier). This is firstly, before, in the beginning, formerly.
^VIII “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.

^IX “beware” = prosecho. Related to “crowd” in v1. From pros (at, toward) + echo (see note I above). This is have towards, which is to say to give something your complete attention, beware, be cautious, hold to, turn to.
^X “yeast” = zume. 13x in NT. Perhaps from zeo (to boil, be hot, ferment, bubble, boil, or glow; used figuratively for being fervent or earnest). This is yeast in a literal or figurative sense – an influence that grows, but is not easily detected.
^XI “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.

^XII “is” = eimi. This is to be, exist.
^XIII “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.
^XIV “covered up” = sugkalupto.1x in NT. From sun (with, together with) + kalupto (to cover, hide, conceal; figuratively, to keep hidden or secret) {related to kalube (hut, cabin)}. This is totally covered or veiled.
^XV “uncovered” = apokalupto. Related to “covered up” in v2. From apo (from, away from) + kalupto (see note XIV above). This is properly to uncover so it means revealing something that was hidden or obstructed. It particularly refers to revealing the essence of something. This is to make plain or manifest. This is the root verb that “apocalypse” comes from.

^XVI “secret” = kruptos. 19x in NT. From krupto (to hide by covering, secret, hidden things). This is something concealed, hidden, secret, or private. It can also refer to the inner nature. This is the root of the word “cryptography.”
^XVII “become known” = ginosko. This is to know, recognize, realize, perceive, learn. It is knowledge gained through personal experience.
^XVIII “dark” = 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.
^XIX “heard” = akouo. This is hear or listen, but it also means to understand by hearing. This is where the word “acoustics” comes from.
^XX “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.

^XXI “whispered” = pros + ho + ous + laleo. Literally, “spoken into the ear.” Ous is the physical ear, or the perception of hearing, whether physical or cognitive.
^XXII “closed doors” = tameion. 4x in NT. From tamieion (treasury) OR from tamias (dispenser, distributor); related to temno (to cut). This is an inner chamber, storeroom, or secret closet. It would be on the interior of a house and it would be used to store things or for privacy.
^XXIII “proclaimed” = kerusso. This is to proclaim, preach, publish. Properly, it is to act as a herald – announcing something publicly with confidence and/or to persuade.
^XXIV “housetops” = doma. 7x in NT. From demo (to build). This is housetop or roof – a flat roof. Properly, it is more generally a building, but used specifically for roofs.

^XXV “friends” = philos. This is dear, beloved, a friend, an associate; friendship with personal affection, a trusted confidante; love from personal experience with another person.
^XXVI “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.
^XXVII “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.

^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 “can” = echo. Related to “crowd” and “beware” in v1. See note I above.
^XXX “do” = poieo. This is to make, do, act, construct, abide, or cause.
^XXXI “more” = perissos. From peri (all-around, encompassing, excess). This is abundant, more, excessive, advantage, vehemently.

^XXXII “show” = hupodeiknumi. 6x in NT. From hupo (by, under, about, under someone’s authority) + deiknumi (to show, demonstrate, teach, make known). This is to teach, indicate, suggest, prove, exhibit, to show secretly, admonish.
^XXXIII “has” = echo. Same as “can” in v4. See note XXIX above.
^XXXIV “authority” = exousia. Related to “is” in v1. From exesti (to be permitted or lawful); {from ek (out, out of) + eimi (see note XII 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.
^XXXV “cast” = emballo. 1x in NT. From en (in, on, at, by, with) + ballo (to throw, cast, place, put, drop). This is to throw in or be under the authority of.
^XXXVI “hell” = geenna. 12x in NT. From Hebrew Gehinnom (valley of Hinnom); from gay (valley; a gorge that is not a winter torrent) + Hinnom (most likely of foreign origin, perhaps from the Jebusites). This is Gehenna or hell, referring to a valley outside of Jerusalem and used figuratively for hell.
^XXXVII “yes” = nai. This is yes, truly, indeed. It is a strong affirmation.

^XXXVIII “five” = pente. This is five. It may be symbolically associated with the Temple or redemption.
^XXXIX “sparrows” = strouthion. 4x in NT. From strouthos (sparrow). This is a sparrow or a small bird.
^XL “sold” = poleo. This is to barter or sell. It can also refer to the thing that is sold.
^XLI “two” = duo. This is two or both.
^XLII “pennies” = assarion. 2x in NT. From Latin assarius (relating to the coin called “as”); from as (Roman coin made of bronze). This is an assarion or a cent – it is a small value coin. So, it is akin to us saying “small change.” See https://en.wiktionary.org/wiki/%E1%BC%80%CF%83%CF%83%CE%AC%CF%81%CE%B9%CE%BF%CE%BD & https://en.wiktionary.org/wiki/as#Latin

^XLIII “one” = heis. This is one, a person, only, some.
^XLIV “forgotten” = epilanthanomai. 8x in NT. From epi (on, upon, against, what is fitting) + lanthano (concealed, hidden, unnoticed; to shut one’s eyes to, unwittingly, unawares). This is to overlook, forget, neglect. It can particularly refer to the impact of not noticing something.
^XLV “God’s” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
^XLVI “in…sight” = enopios. From en (in, on, at, by, with) + ops (eye, face); {from optanomai (to appear, be seen); from horao (become, seem, appear)}. This is literally “in sight of.” It means before in a literal or figurative sense.

^XLVII “hairs” = thrix. 15x in NT. This is hair, whether human or animal.
^XLVIII “head” = kephale. This is head or chief. It can be a literal head or, figuratively, a ruler or lord. It can also refer to a corner stone. This is where the word “cephalic” comes from.
^XLIX “all” = pas. This is all or every.
^L “numbered” = arithmeo. 3x in NT. From arithmos (a number or total that has been counted to together); from airo (to raise, take up, lift, remove). This is to number or count. It shares a root with “arithmetic,” which literally means the “art of counting.” See https://en.wiktionary.org/wiki/arithmetic
^LI “are of more value” = diaphero. 13x in NT. From dia (through, because of, across, thoroughly) + phero (to bear, bring, lead, make known publicly; to carry in a literal or figurative sense). This is to carry through as in all the way to the end. It is differing or fully distinguishing – separating by comparison. Literally, it means transport – figuratively it can mean report or surpass.
^LII “many” = polus. This is much, often, plenteous – a large number or a great extent.

^LIII “everyone” = pas. Same as “all” in v7. See note XLIX above.
^LIV “acknowledges” = homologeo. Related to “speak” in v1. From homologos (of one mind); {from homos (the same) + lego (see note VI above)}. This is to agree, speak the same, declare, promise, praise, celebrate. It can mean to align with, express the same conclusion, endorse.
^LV “others” = anthropos. Related to “in…sight” in v6. Probably from aner (man, male, husband) + ops (eye, face); {from optanomai (see note XLVI above)}. This is human, humankind. Used for all genders.
^LVI “Son” = Huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.
^LVII “Man” = anthropos. Same as “others” in v8. See note LV above.
^LVIII “angels” = aggelos. Related to “gathered” in v1. Probably from ago (see note II 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.

^LIX “denies” = arneomai. From a (not) + rheo (say, speak of). This is to deny, disown, refuse, repudiate someone or a previously held belief, to contradict.
^LX “before” = enopios. Same as “in…sight” in v6. See note XLVI above.
^LXI “denied” = aparneomai. Related to “denies” in v9. 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 (see note LIX above). This is a strong denial or rejection – utter denial, disowning, or repudiation.

^LXII “speaks” = ereo. Related to “denies” and “denied” in v9. Probably from rheo (see note LIX above). This is to speak, say, or command.
^LXIII “word” = logos. Related to “speak” in v1 & “acknowledges” in v8. From lego (see note VI 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.
^LXIV “forgiven” = aphiemi. From apo (from, away from) + hiemi (to send). This is send away, release, permit, forgive, allow to depart, discharge, or send forth.

^LXV “blasphemes” = blasphemeo. Related to “light” in v3. From blasphemos (blasphemer, reviler, reviling; speaking slander or evil); {from perhaps blapto (to harm or to hinder) + pheme (saying, news, rumor, fame) {from phemi (to say, declare, speak comparatively through contrasts, bring to light); from phao (see note XX 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.
^LXVI “Holy” = Hagios. From hagnos (holy, sacred, pure ethically, ritually, or ceremonially; prepared for worship, chaste, unadulterated, pure to the core; undefiled by sin; figurative for innocent, modest, perfect). God is totally different from humanity and thus set apart. That which is consecrated to worship God (elements of worship) or to serve God (as the saints) are holy because they are now set apart for God’s purposes. Holy because important to God. This is sacred physically, pure. It can be morally blameless or ceremonially consecrated.
^LXVII “Spirit” = Pneuma. From pneo (to blow, breathe, 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.

^LXVIII “bring” = eisphero. Related to “are of more value” in v7. 8x in NT. From eis (to, into, for, among) + phero (see note LI above)}. This is to carry in, lead into, or announce. It can be literal or figurative.
^LXIX “synagogues” = sunagoge. Related to “gathered” in v1 & “angels” in v8. From sunago (see note II above). Literally, this is a bringing together, a place of assembly. The term can be used for the people or for the place where they assemble. It is also sometimes used of Christian churches in the New Testament. So, this is synagogue, assembly, congregation, or church. This is where the word “synagogue” comes from.
^LXX “rulers” = arche. Related to “began” in v1. From archomai (see note V 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.
^LXXI “worry” = merimnao. 19x in NT. From merimna (care, worry, anxiety; being separated from the whole); from 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 be anxious, distracted, or care for. It is being pulled in different directions – usually a negative.
^LXXII “answer” = apologeomai. Related to “speak” in v1 & “acknowledges” in v8 & “word” in v10. 10x in NT. From apo (from, away from) + logos (see note LXIII above). This is to make an accounting or defend oneself – particularly in court. It is to present proof or evidence using sound logic.

^LXXIII “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.
^LXXIV “hour” = hora. This is a set time or period, an hour, instant, or season. This is where the word “hour” comes from.
^LXXV “ought” = dei. From deo (to tie, bind, compel; declare unlawful). 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.

^LXXVI “Teacher” = Didaskalos. Related to “teach” in v12. From didasko (see note LXXIII above). This is teacher or master.
^LXXVII “brother” = 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.
^LXXVIII “divide” = merizo. Related to “worry” in v11. 14x in NT. See note LXXI above.
^LXXIX “inheritance” = kleronomia. 14x in NT. From kleronomos (heir); {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 inheritance, heritage, or possession.

^LXXX “friend” = anthropos. Same as “others” in v8. See note LV above.
^LXXXI “set…to be” = kathistemi. From kata (down, against, throughout, among) + histemi (to make to stand, place, set up, establish, appoint, stand by, stand still, stand ready, stand firm, be steadfast). This is to appoint, set in order or set in place, constitute, give standing or authority, put in charge, designate.
^LXXXII “judge” = krites. Related to “hypocrisy” in v1. 19x in NT. From krino (see note XIII above). This is judge or ruler.
^LXXXIII “arbitrator” = meristes. Related to “worry” in v11 & “divide” in v13. 1x in NT. From merizo (see note LXXI above). This is literally a divider – an administrator who distributes.

^LXXXIV “take care” = horao. Related to “in…sight” in v6 & “others” in v8. See note XLVI above.
^LXXXV “be on…guard” = phulasso. This is to guard something so that it doesn’t escape – to watch over it vigilantly. This is being on guard in a literal or figurative sense.
^LXXXVI “greed” = pleonexia. Related to “many” in v7 & “crowd” in and “beware” v1 & “can” in v4. 10x in NT. From pleonektes (one who covets more, covetousness, avariciousness, one who defrauds or harms others’ rights; one eager for gain); {from pleion (many, more, great, having a greater value, more excellent); from polus (see note LII above) + echo (see note I above)}. This is avarice, greed, advantage, desire for more. It can imply fraudulence or extortion.

^LXXXVII “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.
^LXXXVIII “consist” = eimi. Same as “is” in v1. See note XII above.
^LXXXIX “abundance” = perisseuo. Related to “more” in v4. From perissos (see note XXXI above). This is more than what is ordinary or necessary. It is abounding, overflowing, being leftover, going above and beyond. It is super-abounding in number or quality.
^XC “possessions” = huparcho. Related to “began” in v1 & “rulers” in v11. From hupo (by, under, about, subordinate to) + archo (see note V above). This is to begin or be ready, to exist or possess. It is what one already has or possesses.

^XCI “parable” = parabole. Related to “cast” in v5. From paraballo (literally to throw beside, compare, arrive, liken); {from para (by, beside, in the presence of) + ballo (see note XXXV above)}. 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.
^XCII “land” = chora. From chasma (gap, gulf, chasm, open space); from chasko (to gape, yawn). This is space, land, region, fields, open area – the countryside in contrast to the town.
^XCIII “rich” = plousios. Related to “many” in v7 & “greed” in v15. From ploutos (abundance, wealth, or riches; money, possessions, spiritual abundance, or a valuable bestowment); from polus (see note LII above) OR pleo (to sail, voyage); {probably from pluno (to plunge – so to wash); from pluo (to flow)} OR pletho (to fill, accomplish, supply; to fill to maximum capacity). This is wealthy, having full resources. It can be a rich person or refer to God’s abundance.
^XCIV “produced abundantly” = euphoreo. Related to “are of more value” in v7 & “bring” in v11. 1x in NT. From eu (good, well done, rightly); {from eus (good)} + phoreo (to bear constantly or habitually or repeatedly; it can mean to wear or carry a burden); {from phero (see note LI above)}. This is to have an abundant harvest or to be fruitful in general.

^XCV “thought” = dialogizomai. Related to “speak” in v1 & “acknowledges” in v8 & “word” in v10 & “answer” in v11. 16x in NT. From dia (through, because of, across, thoroughly) + logizmai (to compute or reckon up, to count; figuratively, it is coming to a conclusion or decision using logic; taking an inventory in a literal or figurative sense); {from logos (see note LXIII above)}. This is to consider, have a back and forth debate with an uncertain conclusion. It can be multiple confused minds reinforcing a faulty conclusion.
^XCVI “store” = sunago. Related to “gathered” in v1 & “angels” in v8 & “synagogues” in v11. See note II above.
^XCVII “crops” = 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.

^XCVIII “pull down” = kathaireo. Related to “crops” in v17. 9x in NT. From kata (down, against, throughout, among) + haireo (see note XCVII above). This is to take down, destroy, depose, forcibly yank. It is to lower violently, whether literally or figuratively.
^XCIX “barns” = apotheke. 6x in NT. From apotithemi (to put aside, put away, renounce); {from apo (from, away from) + 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 somewhere that things are stored like a barn or repository.
^C “build” = 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.
^CI “larger” = megas. This is big in a literal or figurative sense – great, large, exceeding, abundant, high, mighty, perfect, strong, etc.
^CII “grain” = 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.
^CIII “goods” = 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.

^CIV “soul” = psuche. From psucho (to breathe, blow). This is breath, the breath of life, the self, individual, soul. This is the word for that which makes a person unique – their identity, will, personality, affections. This isn’t the soul as the immortal part of us, but as our individuality. It is also not life as a general concept, but specific to people. This is where the words psyche and psychology come from.
^CV “ample” = polus. Same as “many” in v7. See note LII above.
^CVI “laid up” = keimai. This is to lie, recline, be set, appointed, destined. It is to lie down literally or figuratively.

^CVII “relax” = anapauo. 12x in NT– including Matthew 11:28 “come to me, all you that are weary and are carrying heavy burdens, and I will give you rest.” From ana (up, again, back, among, between, anew) + pauo (to stop, refrain, pause, restrain, quit, come to an end). This is a break from work, which implies being refreshed. It denotes that rest that one gets once a necessary task is finished.
^CVIII “eat” = phago. This is to eat or figuratively to consume like rust does.
^CIX “drink” = pino. This is to drink, literally or figuratively.
^CX “be merry” = euphraino. Related to “produced abundantly” in v16. 14x in NT. From eu (see note XCIV above) + phren (diaphragm, heart, intellect, understanding; figurative for personal opinion or inner mindset; thought regulating action; sympathy, feelings, cognition); {perhaps from phrao (to rein in or curb)}. This is to be glad, revel, feast. It is having a positive outlook, rejoicing.

^CXI “fool” = aphron. Related to “be merry” in v19. 11x in NT. From a (not, without) + phren (see note CX above). This is not having reason – foolish, unperceptive, unwise. It denotes short-sightedness and lack of perspective, which leads one to act without prudence. It is not grasping cause and effect, even willful ignorance. It implies being rash or egotistical.
^CXII “life” = psuche. Same as “soul” in v19. See note CIV above.
^CXIII “demanded” = apaiteo. 2x in NT. From apo (from, away from) + aiteo (to ask, demand, beg, desire). This is to ask back, ask again, demand.

^CXIV “prepared” = hetoimazo. From hetoimos (make ready, be ready because of being prepared, standing by, adjusted; ready to meet some opportunity or challenge). This is to prepare or provide.
^CXV “store up treasures” = thesaurizo. Related to “barns” in v18. 8x in NT. From thesauros (treasure, storehouse, deposit; wealth in a literal or figurative sense); from the same as tithemi (see note XCIX above). This is to store up or treasure up – to amass in a literal or figurative sense. This is where the word “thesaurus” comes from.
^CXVI “are…rich” = plouteo. Related to “many” in v7 & “greed” in v15 & “rich” in v16. 12x in NT. From ploutizo (to enrich, cause abundance, bring fullness); from ploutos (see note XCIII above) OR pleo (see note XCIII above) OR pletho (see note XCIII above). This is to be rich or abound in. It is to be or get wealth in a literal or figurative sense.

^CXVII “life” = psuche. Same as “soul” in v19. See note CIV above.
^CXVIII “wear” = enduo. From en (in, on, at, by, with, among) + duno (to sink into, set like the sun); {from duo (to go down, sink, or set)}. This is to put on as when one puts on clothes. It is the idea of sinking into one’s clothing.
^CXIX “life” = psuche. Same as “soul” in v19. See note CIV above.
^CXX “more than” = pleion. Related to “many” in v7 & “greed” in v15 & “rich” in v16 & “are…rich” in v21. See note LXXXVI above.
^CXXI “food” = trophe. 16x in NT. Perhaps from trepho (to bring up, rear, nourish, fatten, nurse; properly, to enlarge through proper nourishment). This is nourishment in a literal or figurative sense. By implication, it can be ration or wages.
^CXXII “clothing” = eduma. Related to “wear” in v22. 8x in NT. From enduo (see note CXVIII above). This is clothing, especially outer robes. This is clothing as something one sinks into.

^CXXIII “consider” = katanoeo. Related to “become known” in v2. 14x in NT. From kata (down, against, throughout, among) + noeo (to think, understand, conceive, realize, see; one who thinks things through sufficiently to reach a conclusion or value judgment; moral reasoning.); {from nous (mind, understanding, reasoning faculty, intellect, capacity to reflect); from noos (mind); probably from the base as ginosko (see note XVII above)}. This is to consider, discern, perceive, notice, observe. It is to think through something thoroughly in order to come to a conclusion – fully concentrated thinking.
^CXXIV “ravens” = korax. 1x in NT. Perhaps from korennumi (this is to sate or fill with food). It is a raven or crow.
^CXXV “sow” = speiro. Probably from spao (to pull or draw like one draws a sword). This is sowing a seed or scattering. It is sowing in a literal or figurative sense.
^CXXVI “reap” = therizo. From theros (summer; the heat, which implies summer); from thero (to heat). This is to gather or harvest.

^CXXVII “have” = eimi. Same as “is” in v1. See note XII above.
^CXXVIII “storehouse” = tameion. Same as “closed doors” in v3. See note XXII above.
^CXXIX “feeds” = trepho. Related to “food” in v23. 9x in NT. See note CXXI above.
^CXXX “more” = mallon. This is rather, more than, or better.
^CXXXI “birds” = peteinon. 14x in NT. From petomai (to fly). This is something with wings i.e. a bird.

^CXXXII “can” = dunamai. This 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.
^CXXXIII “add” = prostithemi. Related to “barns” in v18 & “store up treasures” in v21. 18x in NT. From pros (at, to, toward, with) + tithemi (see note XCIX above). This is to add, place to, bring together for a reason, or add up.
^CXXXIV “single hour” = pechus. 4x in NT. This is forearm or cubit, a unit measuring around a foot and a half.
^CXXXV “span of life” = helikia. 8x in NT. From the same as helikos (of what size, how much; properly, full grown, an adult); from helix (mature, adult, of the same age). This refers to maturity, stature, life span, or being of a suitable age. It could refer to maturity in terms of years or size.

^CXXXVI “able” = dunamai. Same as “can” in v25. See note CXXXII above.
^CXXXVII “small” = elachistos. 13x in NT. From elachus (short); used as a superlative for mikros (small). This is smallest or littlest in the sense of size, amount, rank, dignity, and so on.
^CXXXVIII “rest” = loipos. From leipo (to leave behind, be lacking). This is the rest, remained, remnant, other, residue.
^CXXXIX “lilies” = krinon. 2x in NT. This is a lily, perhaps a red anemone or a sword lily.
^CXL “grow” = auxano. From auksano (to grow or enlarge, whether literal or figurative). This is growing whether in size or mature or greatness or some other metric.
^CXLI “toil” = kopiao. From kopos (labor that leads to exhaustion, depletion, weariness, fatigue; working until worn out); from kopto (to cut, strike, cut off; beating the chest to lament and so to mourn). This is working with effort, whether of the body or mind, growing weary, feeling tired, working hard.

^CXLII “Solomon” = Solomon. 12x in NT. From Hebrew shelomoh (Solomon, meaning “peaceful”); from shalam (to be complete or sound; to have safety mentally, physically, or extending to one’s estate; so, if these things are safe and complete, the implication is that one would be friendly; and, if being friendly, one would make amends and that friendship would be reciprocated). This is Solomon, meaning “peaceful.”
^CXLIII “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.
^CXLIV “clothed” = periballo. Related to “cast” in v5 & “parable” in v16. From peri (about, concerning, all around, encompassing) + ballo (see note XXXV above). This is to thrown around, clothe, array, put on.

^CXLV “clothes” = amphiennumi. 4x in NT– 2x God clothes the grass of the field (Mt 6:30) (Lk 12:28) and 2x when Jesus speaks of John the Baptist (Mt 11:8) (Lk 7:25). From amphoteroi (both, on both sides, around, all) + hennumi (to enrobe, clothe, invest). This is to put on, clothe, be dressed.
^CXLVI “grass” = chortos. 15x in NT. This is food, grass, hay, wheat. It can also be a place of feeding, garden, court, or pasture.
^CXLVII “field” = 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.”
^CXLVIII “today” = semeron. From hemera (day, time, daybreak); perhaps from hemai (to sit). This is today, now, at present.

^CXLIX “tomorrow” = aurion. 14x in NT. Perhaps from aer (air that we breathe); from aemi (to breathe or blow). This is tomorrow.
^CL “thrown” = ballo. Related to “cast” in v5 & “parable” in v16 & “clothed” in v27.
^CLI “oven” = klibanos. 2x in NT. This is an oven or furnace. It could also be a clay baking pot.
^CLII “more” = mallon. Same as “more” in v24. See note CXXX above.
^CLIII “of little faith” = oligopistos. 6x in NT– 5 in Matthew & 1 in Luke. From oligos (few, small, short, brief, puny) + 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 of little faith – incredulous, lacking confidence.

^CLIV “seeking” = 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.
^CLV “worrying” = meteorizo. Related to “numbered” in v7 & “tomorrow” in v28. 1x in NT. From meteoros (to be lifted up, hanging) OR from meta (with, among, behind, beyond) + airo (see note L above) or aer (see note CXLIX above). This is suspended up high. Figuratively, it can refer to worry – as one who changes from one strong notion to another. It is where the word “meteor” comes from.
^CLVI “nations” = 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.
^CLVII “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.

^CLVIII “seek” = epizeteo. Related to “seeking” in v29. 13x in NT. From epi (on, upon, against, what is fitting) + zeteo (see note CLIV above). This is to desire, search for, seek, or want. It is following through on a personal goal by seeking.
^CLIX “Father” = Pater. This is father in a literal or figurative sense. Could be elder, senior, ancestor, originator, or patriarch.
^CLX “knows” = 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.
^CLXI “need” = chrezo. 5x in NT. From chre (what is proper, fitting, or necessary); from chraomai (to use, make use of, give what is needed, act in a specific way, request) This is to need, want, or desire.

^CLXII “instead” = plen. Related to “many” in v7 & “greed” in v15 & “rich” in v16 & “are…rich” in v21 & “more than” in v23. From pleion (see note LXXXVI above). This is yet, however, but.
^CLXIII “seek” = zeteo. Same as “seeking” in v29. See note CLIV above.
^CLXIV “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.
^CLXV “given” = prostithemi. Same as “add” in v25. See note CXXXIII above.

^CLXVI “little” = mikros. This is small in reference to a size or the number of something, least or less. Figuratively, it can refer to little dignity.
^CLXVII “flock” = poimnion. 5x in NT. From poimne (flock or fold in a literal or figurative sense – usually sheep or goats); from poimen (shepherd in a literal or figurative sense – one who feeds, protects, rules). This is a flock, which can refer to believers.
^CLXVIII “is…good pleasure” = eudokeo. Related to “produced abundantly” in v16 & “be merry” in v19 & “glory” in v27. From eu (see note XCIV above) + dokeo (see note CXLIII above). This is to think well of, to be pleased or resolved. Properly, this is what someone finds good or acceptable – approving of some action or generally thinking well of.
^CLXIX “give” = didomi. To give, offer, place, bestow, deliver. This is give in a literal or figurative sense.

^CLXX “give” = didomi. Same as “give” in v32. See note CLXIX above.
^CLXXI “alms” = eleemosune. 13x in NT. From eleos (mercy, compassion). This is compassion – particularly in giving to the poor. Often, it is translated as alms or charity.
^CLXXII “make” = poieo. Same as “do” in v4. See note XXX above.
^CLXXIII “purses” = ballantion. Related to “cast” in v5 & “parable” in v16 & “clothed” in v27 & “thrown” in v28. 4x in NT. Perhaps from ballo (see note XXXV above). This is a purse or money bag.
^CLXXIV “wear out” = palaioo. 4x in NT. From palaios (old, ancient); {from palai (former, of old); perhaps from palin (back, again, further)}. This is to wear out, become obsolete, grow old, decay.

^CLXXV “unfailing” = anekleiptos. Related to “rest” in v26. 1x in NT. From a (not, without) + ekleipo (to leave out, omit, cease, be obscured, die out); {from ek (from, from out of) + leipo (see note CXXXVIII above)}. This is literally, not left out. It is inexhaustible or unfailing.
^CLXXVI “treasure” = thesauros. Related to “barns” in v18 & “store up treasures” in v21 & “add” in v25. 17x in NT. See note CXV above.
^CLXXVII “heaven” = ouranos. May be related to oros (mountain, hill); probably related to airo (raise, take up, lift, remove). 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.

^CLXXVIII “thief” = kleptes. 16x in NT. From klepto (to steal secretively). This is a thief that steals using stealth rather than violence. It is a thief in a literal or figurative sense.
^CLXXIX “comes near” = eggizo. From eggus (nearby or near in time). This is extremely close by – approaching, at hand, immediately imminent.
^CLXXX “moth” = ses. 3x in NT. Perhaps from Hebrew sas (moth, grub); perhaps from the same as sus (root may mean to skip as in jump for joy; a crane or a swift bird; a horse as leaping). This is moth.
^CLXXXI “destroys” = diaphtheiro. 6x in NT. From dia (through, across to the other side, thoroughly) + from phtheiro (to destroy, corrupt, ruin, deteriorate, wither; also used of moral corruption); {from phthio (perish, waste away)}. This is to destroy, spoil, corrupt, disintegrate, decay. It can refer to the effect of moral or spiritual impurity.
^CLXXXII “heart” = kardia. Literally the heart, but figuratively mind, character, inner self, will, intention, thoughts, feelings. Also, the center of something. The word heart is only used figuratively in the Old and New Testaments. This is where “cardiac” comes from.

^CLXXXIII “be dressed for action” = eimi + ho + osphus + perizonnumi. Literally, “let your waist be girded about.” Osphus is 8x in NT. This is waist, hips, or loins. Perizonnumi is 6x in NT. From peri (all-around, encompassing, excess) + zonnumi (to gird, prepare for an active task; to gird up your loins so that you are able to move fast); {perhaps from zone (belt, waistband, purse); probably related to zugos (yoke, set of scales; what unites people in shared work; servitude or obligation); from zeugnumi (to yoke)}. This is to gird or clothe. It is to get ready for something that requires one to be active or for travel. It can be used in a literal or figurative sense.
^CLXXXIV “lamps” = luchnos. 14x in NT. Perhaps from the base of leukos (bright, white, brilliant); from luke (light). This is a lamp that is portable and fueled by oil. It can mean light in a literal or figurative sense.
^CLXXXV “lit” = kaio. 11x in NT. This is to kindle, light, blaze. It is light in a literal or figurative sense.

^CLXXXVI “like” = homoios. From the same as homou (together); from homos (the same). This is similar to, resembling, like.
^CLXXXVII “those” = anthropos. Same as “others” in v8. See note LV above.
^CLXXXVIII “waiting for” = prosdechomai. 14x in NT. From pros (at, to, toward, with) + dechomai (to warmly receive, be ready for what is offered, take, accept, or welcome; to receive in a literal or figurative sense). 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.
^CLXXXIX “master” = 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.
^CXC “return” = analuo. 2x in NT. From ana (up, again, back, among, anew) + luo (to loose, release, untie; figuratively, to break, destroy, or annul; releasing what had been withheld). This is to unloose in order to depart. So, it is depart in a literal or figurative sense, break up, return.

^CXCI “wedding banquet” = gamos. 16x in NT. This is a wedding, whether the ceremony, the feast, or the marriage itself.
^CXCII “open” = anoigo. From ana (up, back, again, among, between, anew) + oigo (to open). This is to open in literal or figurative sense.
^CXCIII “as soon as” = eutheos. Related to “produced abundantly” in v16 & “be merry” in v19 & “is…good pleasure” in v32 & “barns” in v18 & “store up treasures” in v21 & “add” in v25 & “treasure” in v33. From euthus (immediately, upright, straight and not crooked); {perhaps from eu (see note XCIV above) + tithemi (see note XCIX above)}. This is directly, soon, at once.
^CXCIV “comes” = erchomai. This is to come or go.
^CXCV “knocks” = krouo. 9x in NT. To knock, hit a door with a stick in order to enter.

^CXCVI “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.
^CXCVII “slaves” = doulos. Related to “ought” in v12. Perhaps from deo (see note LXXV 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).
^CXCVIII “finds” = 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.
^CXCIX “alert” = gregoreo. From egeiro (to awake, raise up or lift up; to get up from sitting or lying down, to get up from sleeping, to rise from a disease or from death; figuratively, rising from inactivity or from ruins). This is to be or stay awake, watch. Figuratively, it can be alertness or vigilance.

^CC “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.
^CCI “fasten…belt” = perizonnumi. Same as “be dressed for action” in v35. See note CLXXXIII above.
^CCII “sit down to eat” = anaklino. 6x in NT. From ana (up, back, again, among, between, anew) + klino (to slant, rest, recline, approach an end, wear; to bend in a literal or figurative sense – to lay down, a day ending, causing an opposing army to flee). This is to lay down, recline, lie back, or sit down.

^CCIII “come” = parerchomai. Related to “comes” in v36. From para (from beside, by) + erchomai (see note CXCIV above). This is pass by, neglect, disregard. Figuratively, it can mean to perish or to become void.
^CCIV “serve” = 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.
^CCV “comes during the middle of the night or near dawn” = en + ho + deuteros + kan + ho + tritos + phulake + erchomai. Literally, “if he comes in the second or in the third watch.” Deuteros is related to “two” in v6. Perhaps from duo (see note XLI above). This is second, twice, again. It is part of where “Deuteronomy” comes from, which means “second law” or “a repetition of the law.” See https://en.wiktionary.org/wiki/Deuteronomy. Tritos is from treis (three). This is third. Phulake is related to “be on…guard” in v15. From phulasso (see note LXXXV above). 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).

^CCVI “know” = ginosko. Same as “become known” in v2. See note XVII above.
^CCVII “owner of the house” = oikodespotes. Related to “build” in v18 & “ought” in v12 & “slaves” in v37. From oikos (see note C above) + despotes (lord, master, despot; authority who has unrestricted power and jurisdiction); {perhaps from deo (see note LXXV above)} + posis (husband). This is the master of the house, head of a family, or the householder.
^CCVIII “known” = eido. Same as “knows” in v30. See note CLX above.
^CCIX “coming” = erchomai. Same as “comes” in v36. See note CXCIV above.

^CCX {untranslated} = gregoreo. Same as “alert” in v37. See note CXCIX above.
^CCXI “let” = aphiemi. Same as “forgiven” in v10. See note LXIV above.
^CCXII “house” = oikos. Related to “build” in v18 & “owner of the house” in v39. See note C above.
^CCXIII “be broken into” = diorusso. 4x in NT. From dia (through, for the sake of, across, thoroughly) + orusso (to dig, burrow, or excavate). This is to dig through i.e. break into a house.

^CCXIV “be” = 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.
^CCXV “ready” = hetoimos. Related to “prepared” in v20. 17x in NT. See note CXIV above.
^CCXVI “coming” = erchomai. Same as “comes” in v36. See note CXCIV above.
^CCXVII “expect” = dokeo. Related to “glory” in v27 & “is…good pleasure” in v32. See note CXLIII above.
^CCXVIII “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.
^CCXIX “Lord” = Kurios. Same as “master” in v36. See note CLXXXIX above.

^CCXX “faithful” = pistos. Related to “of little faith” in v28. From peitho (see note CLIII above). This is faithful, trustworthy, reliable, sure, or true. It is a fullness of faith. This is the same root as the word “faith” in Greek.
^CCXXI “prudent” = phronimos. Related to “be merry” in v19 & “fool” in v20. 14x in NT. From phroneo (to think, judge, use one’s mind, have an opinion, shape one’s opinion through action); from phren (see note CX above). This is wise in a practical sense, prudent, or sensible. It is savvy, rooted in our own point of view, thoughtful. It can also mean conceited.
^CCXXII “manager” = oikonomos. Related to “build” in v18 & “owner of the house” and “house” in v39 & “inheritance” in v15. 10x in NT. From oiokos (see note C above) + nemo (to manage) OR from oikos (see above) + the base of nomos (see note LXXIX above). This is a steward, manager, or guardian. It refers to someone whose job it is to oversee a house. It can also be a treasurer or other fiscal agent. Figuratively, this can mean someone who preaches the good news.

^CCXXIII “put” = kathistemi. Same as “set…to be” in v14. See note LXXXI above.
^CCXXIV “charge” = therapeia. Related to “reap” in v24. 3x in NT. From therapeuo (to serve, care, attend, heal, or cure; can be used for doctors and those who serve God; to worship); from therapon (servant, attendant, minister); perhaps from theros (see note CXXVI above). This is attention, healing, treatment, care, household. It is where the word “therapy” comes from.
^CCXXV “give” = didomi. Same as “give” in v32. See note CLXIX above.
^CCXXVI “allowance of food” = sitometrion. Related to “grain” in v18. 1x in NT. From sitos (see note CII above) + metreo (to measure, estimate, allot); {from metron (measure, whether of distance or volume; a tool for measuring or the measure itself; figuratively, that which determines what is sufficient)}. This is ration or apportionment of grain (i.e. food).
^CCXXVII “proper time” = 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.

^CCXXVIII “work” = poieo. Same as “do” in v4. See note XXX above.
^CCXXIX “arrives” = erchomai. Same as “comes” in v36. See note CXCIV above.
^CCXXX “truly” = alethos. Related to “forgotten” in v6. 18x in NT. 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) + lanthano (see note XLIV 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.

^CCXXXI “to himself” = en + ho + kardia + autos. Literally, “in his heart.” Kardia is the same as “heart” in v34. See note CLXXXII above.
^CCXXXII “delayed” = chronizo. 5x in NT. From chronos (time in the chronological sense, quantitative time, a duration of time). This is to take time, delay, linger.
^CCXXXIII “coming” = erchomai. Same as “comes” in v36. See note CXCIV above.
^CCXXXIV “beat” = tupto. 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.

^CCXXXV “other slaves, men” = pais. Related to “trampled on” in v1. Perhaps from paio (see note IV above). This is child, youth, servant, or slave.
^CCXXXVI “women” = paidiske. Related to “trampled on” in v1 & “other slaves, men” in v45. From pais (see note CCXXXV above). This is young girl or female slave or servant.
^CCXXXVII “eat” = esthio. This is to eat or figuratively to devour or consume like rust.
^CCXXXVIII “get drunk” = methusko. From methuo (to drink freely, be drunk; it can specifically refer to wine); from methu (wine) OR from methe (drunkenness, an intoxicant). This is to become or cause to be drunk.

^CCXXXIX “come” = 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.
^CCXL “day” = hemera. Related to “today” in v28. See note CXLVIII above.
^CCXLI “expect” = prosdokao. 16x in NT. From pros (at, to, toward, with) + dokeuo (to watch). This is to await, anticipate, expect, look for.
^CCXLII “know” = ginosko. Same as “become known” in v2. See note XVII above.

^CCXLIII “cut…in pieces” = dichotomeo. Related to “two” in v6 & “middle of the night” in v38 & “closed doors” in v3. 2x in NT. From the same as dichazo (to separate, cut in two, make hostile, alienate); {from dicha (apart) or from dis (twice, utterly, again); from duo (see note XLI above)} + temno (see note XXII above). This is to cut in two or in pieces. It can also mean to flog harshly. It’s the root that “dichotomy” comes from.
^CCXLIV {untranslated} = ho + meros + autos. Literally, “his place.” Meros is related to “worry” in v11 & “divide” in v13 & “arbitrator” in v14. See note LXXI above.
^CCXLV “put” = tithemi. Related to “barns” in v18 & “store up treasures” in v21 & “add” in v25 & “treasure” in v33 & “as soon as” in v36. See note XCIX above.
^CCXLVI “unfaithful” = apistos. Related to “of little faith” in v28 & “faithful” in v42. From a (not, without) + pistos (see note CCXX above). This is unbelieving, incredulous, faithless. It is someone who chooses to reject faith.

^CCXLVII “knew” = ginosko. Same as “become known” in v2. See note XVII above.
^CCXLVIII “what…wanted” = ho + thelema. Literally, “the will.” From thelo (to desire, wise, will, intend). This is the act of will, choice, purpose, or decree.
^CCXLIX “severe” = polus. Same as “many” in v7. See note LII above.
^CCL “receive…beating” = dero. 15x in NT. To whip, flog, scourge, beat, thrash.

^CCLI “know” = ginosko. Same as “become known” in v2. See note XVII above.
^CCLII “what deserved” = axios. Related to “gathered” in v1 & “angels” in v8 & “synagogues” in v11 & “store” in v17. From ago (see note II above). This is related to weight or worth – deserving, suitable, corresponding, due reward.
^CCLIII “beating” = plege. From plesso (to pound, strike, flatten; figuratively, cause a calamity). This is a blow, stroke, wound, affliction, plague, calamity.
^CCLIV “light” = oligos. Related to “of little faith” in v28. See note CLIII above.

^CCLV “much” = polus. Same as “many” in v7. See note LII above.
^CCLVI “given” = didomi. Same as “give” in v32. See note CLXIX above.
^CCLVII “required” = zeteo. Same as “seeking” in v29. See note CLIV above.
^CCLVIII “entrusted” = paratithemi. Related to “barns” in v18 & “store up treasures” in v21 & “add” in v25 & “treasure” in v33 & “as soon as” in v36 & “put” in v46. 19x in NT. From para (by, beside, in the presence of) + tithemi (see note XCIX 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).
^CCLIX “demanded” = aiteo. Related to “demanded” in v20. See note CXIII above.

^CCLX “come” = erchomai. Same as “comes” in v36. See note CXCIV above.
^CCLXI “cast” = ballo. Same as “thrown” in v28. See note CL above.
^CCLXII “fire” = pur. This is fire, lightning, heat from the sun. Figuratively, it can refer to strife or trials.
^CCLXIII “earth” = ge. This is earth, land, soil, region, country, the inhabitants of an area.
^CCLXIV “wish” = thelo. Related to “what…wanted” in v47. See note CCXLVIII above.
^CCLXV “ablaze” = anapto. 2x in NT. From ana (up, back, among, again, anew) + hapto (to touch, handle, kindle, lay hold of). This is to kindle or light.

^CCLXVI “baptism” = baptisma. From baptizo (to submerge, wash, or immerse; used specially for baptism); from bapto (to dip or dye; to entirely cover with liquid, to stain). This is dipping or sinking. Also, the rite of baptism.
^CCLXVII “baptized” = baptizo. Related to “baptism” in v50. See note CCLXVI above.
^CCLXVIII “constraint…am under” = sunecho. Related to “crowd” in and “beware” v1 & “can” in v4 & “greed” in v15. 12x in NT. From sun (with, together with) + echo (see note I 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.
^CCLXIX “is completed” = 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.

^CCLXX “think” = dokeo. Same as “expect” in v40. See note CCXVII above.
^CCLXXI “come” = paraginomai. Related to “be” in v40. From para (from beside, by) + ginomai (see note CCXIV above). This is to arrive, appear, reach. It implies appearing publicly.
^CCLXXII “bring” = didomi. Same as “give” in v32. See note CLXIX above.
^CCLXXIII “peace” = eirene. Perhaps from eiro (to join, tie together to form a whole). This is one, peace, quietness, rest, peace of mind, harmony. Peace was a common farewell among Jews (i.e. shalom) and this well-wishing included a blessing of health and wholeness for the individual. This word also indicates wholeness and well-being – when everything that is essential is joined together properly. This is peace literally or figuratively. By implication, it is prosperity (but not in the sense of excessive wealth. Prosperity would have meant having enough from day to day.)
^CCLXXIV “division” = diamerismos. Related to “worry” in v11 & “divide” in v13 & “arbitrator” in v14 & {untranslated} in v46. 1x in NT. From diamerizo (to divide up, distribute, or share; figuratively, dissension); {from dia (through, across to the other side, thoroughly) + merizo (see note LXXI above)}. This is a division, disunion. It could be a difference of opinion or behavior.

^CCLXXV “household” = oikos. Same as “house” in v39. See note CCXII above.
^CCLXXVI “divided” = diamerizo. Related to “worry” in v11 & “divide” in v13 & “arbitrator” in v14 & {untranslated} in v46 & “division” in v51. 12x in NT. See note CCLXXIV above.
^CCLXXVII “three” = treis. Related to “near dawn” in v38. See note CCV above.
^CCLXXVIII “mother” = meter. This is mother in a literal or figurative sense.
^CCLXXIX “daughter” = thugater. This is daughter, a related female or one who lives with you.
^CCLXXX “mother-in-law” = penthera. 6x in NT. From pentheros (specifically a wife’s father). This is the wife’s mother.
^CCLXXXI “daughter-in-law” = numphe. 8x in NT. Perhaps from nupto (to put on a veil as a bride does – in Latin nupto means simple to marry); related to numphon (the room where the marriage bed is). This is bride, daughter-in-law, young wife, or young woman. This shares a root with “nymph” and “nymphomaniac.”

^CCLXXXII “see” = horao. Same as “take care in v15. See note LXXXIV above.
^CCLXXXIII “cloud” = nephele. From nephos (cloud; figurative for a great crowd or multitude). This is cloud or cloudiness.
^CCLXXXIV “rising” = anatello. Related to “is completed” in v50. 9x in NT. From ana (up, again, back, anew) + tello (to cause to arise); {from telos (see note CCLXIX above)}. This is rise, shine, or dawn. It is most often used of the sun. Figuratively, it can mean achieving a goal or reaching consummation after completing the needed steps.
^CCLXXXV “west” = dusme. Related to “wear” in v22 & “clothing” in v23. 6x in NT. From duno (see note CXVIII above). This is a setting i.e. the west, the region to the west, or the sunset.
^CCLXXXVI “immediately” = eutheos. Same as “as soon as” in v36. See note CXCIII above.
^CCLXXXVII “going to rain” = ombros + erchomai. Literally, “a shower is coming.” Ombros is 1x in NT. This is a thunderstorm. Erchomai is the same as “comes” in v36. See note CXCIV above.
^CCLXXXVIII “happens” = ginomai. Same as “be” in v40. See note CCXIV above.

^CCLXXXIX “south wind” = notos. 7x in NT. This is south wind, hence, a reference to the South.
^CCXC “blowing” = pneo. Related to “Spirit” in v10. 7x in NT. See note LXVII above.
^CCXCI “scorching heat” = kauson. Related to “lit” in v35. 3x in NT. From kaio (see note CLXXXV above) OR from kausoo (to burn up; a fire with high heat); from kausis (burning, burning up); from kaio (see above). This is a glare, a scorching heat, a hot wind.

^CCXCII “hypocrites” = hupokrites. Related to “hypocrisy” in v1 & “judge” in v14. 18x in NT. From hupokrinomai (see note XIII above). This is literally an actor. Figuratively, it is someone playing out a role, which is to say, lying, pretending, or being a hypocrite. This is where the word “hypocrite” comes from.
^CCXCIII “know” = eido. Same as “knows” in v30. See note CLX above.
^CCXCIV “appearance” = prosopon. Related to “in…sight” in v6 & “others” in v8 & “take care” in v15. From pros (at, towards, with) + ops (see note XLVI above). This is the face, surface, or front. It can imply presence more generally.
^CCXCV “sky” = ouranos. Same as “heaven” in v33. See note CLXXVII above.

^CCXCVI “know” = eido. Same as “knows” in v30. See note CLX above.
^CCXCVII “interpret” = dokimazo. Related to “glory” in v27 & “is…good pleasure” in v32 & “expect” in v40 & “waiting for” in v36. From dokimos (what passes the test, approved, acceptable, genuine, verified); from dechomai (see note CLXXXVIII above) or dokeo (see note CXLIII above). This is to test, examine, prove. It is to approve after subjecting to a test to determine if it is real or acceptable. It is to test in a literal or figurative sense.
^CCXCVIII “present time” = kairos. Same as “proper time” in v42. See note CCXXVII above.

^CCXCIX “judge” = krino. Related to “hypocrisy” in v1 & “judge” in v14 & “hypocrites” in v56. See note XIII above.
^CCC “right” = dikaios. Related to “show” in v5. 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 (see note XXXII above). This is correct, righteous, just, or a righteous person. It implies innocent or conforming to God’s standard of justice.
^CCCI “go” = hupago. Related to “gathered” in v1 & “angels” in v8 & “synagogues” in v11 & “store” in v17 & “what deserved” in v48. From hupo (by, under, under the authority of) + ago (see note II 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.
^CCCII “accuser” = antidikos. Related to “show” in v5 & “right” in v57. 5x in NT– 4x meaning opponent in court and 1x referring to Satan. From anti (opposite, instead of, against) + dike (see note CCC above). This is an opponent or adversary, whether in court or the devil. It is someone bringing former charges and seeking damages.
^CCCIII “magistrate” = archon. Related to “began” in v1 & “rulers” in v11 & “possessions” in v15. From archo (see note V above). This is ruler, leader, magistrate, official, prince, chief.

^CCCIV “way” = hodos. This is way, road, path, or journey. It can imply progress along a route.
^CCCV “make an effort to reach a settlement” = didomi + apallasso. Didomi is the same as “give” in v32. See note CLXIX above. Apallasso is 3x in NT. From apo (from, away from) + allasso (to change, transform) {from allos (other, another; another of a similar kind or type)}. This is to remove, release, or depart. It can be to free somebody, to settle a case, to heal a disease, or otherwise release.
^CCCVI “dragged” = katasuro. Related to “numbered” in v7 & “worrying” in v29 & “then” in v42. 1x in NT. From kata (down, against, throughout, among) + suro (drag, sweep away); {probably related to airo (see note L above)}. This is to pull down or arrest.

^CCCVII “hand…over” = paradidomi. Related to “give” in v32. From para (from beside, by) + didomi (see note CLXIX above). This is literally to hand over – hence to deliver, abandon, or betray. It implies a personal involvement.
^CCCVIII “officer” = praktor. 2x in NT. From prasso (to do or practice – something done on an on-going basis or by habit; to accomplish, attend, or commit). This is someone who does something – a judicial officer or someone who handles finances of a court or for a government.
^CCCIX “prison” = phulake. Same as {untranslated} in v38. See note CCV above.

^CCCX “get out” = exerchomai. Related to “comes” in v36 & “come” in v37. From ek (from, from out of) + erchomai (see note CXCIV above). This is to go out, depart, escape, proceed from, spread news abroad.
^CCCXI “paid” = apodidomi. Related to “give” in v32 & “hand…over” in v58. From apo (from, away from) + didomi (see note CLXIX 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.
^CCCXII “last” = eschatos. Related to “crowd” in and “beware” v1 & “can” in v4 & “greed” in v15 & “constraint…am under” in v58. Related to eschaton (end, last); perhaps from echo (see note I 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.”
^CCCXIII “penny” = leptos. 3x in NT. From lepo (to peel); related to lepis (a fish scale or other scaly thing). This is something peeled or thin. So, it can refer to a very copper bronze – with the littlest value.