Luke 13

^I “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.
^II “were…present” = pareimi. From para (from beside, by, in the presence of) + eimi (to be, exist). This is to be near, to be there, to come.
^III “told” = apaggello. From apo (from, away from) + aggello (to announce, report); {from aggelos (angel, messenger); probably from ago (to lead, bring, carry, guide, drive)}. This is to report, declare, bring word. It is an announcement that emphasizes the source.
^IV “Galileans” = Galilaios. 11x in NT. From galilaia (Galilee, the region and the sea); from Hebrew galil (cylinder, circuit, district); from galal (to roll in a literal or figurative sense, roll away, roll down, wallow, remove, trust). This is Galilean.

^V “blood” = haima. This is blood in a literal sense as bloodshed. Figuratively, it can also be used to refer to wine or to kinship (being related).
^VI “Pilate” = Pilatos. From Latin Pilatus (may mean one who has skill with a javelin); perhaps from pilum (javelin) OR perhaps from pileus (a soft cap made of felt that was brimless and was associated with people who were freedmen). This is Pilate. See https://en.wikipedia.org/wiki/Pontius_Pilate
^VII “sacrifices” = thusia. From thuo (to breathe violently, seethe, rage; properly, to rush as breathing heavy; so smoke as in offering an animal sacrifice by fire; by extension, killing or slaying in general). This is a sacrifice or offering. It can refer to the act of sacrifice or the thig being sacrificed. Also, this is sacrifice in a literal or figurative sense.

^VIII “think” = dokeo. From dokos (opinion). This is to have an opinion, seem, appear, think, suppose. It deals with a personal judgment. This is the root of the word “doxology.”
^IX “suffered” = pascho. Akin to penthos (mourning, sorrow). This is to be acted on for good or ill. It is often used for negative treatment. Properly, it means feeling strong emotions – especially suffering. It can also be the ability to feel suffering.
^X “were” = 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.
^XI “sinners” = hamartolos. From hamartano (to miss the mark, do wrong, make a mistake, sin); {from a (not) + meros (a part or share)}. This is sinning, sinful, sinner. It referred to missing the mark or falling short. The term was also used in archery for missing the target.
^XII “all” = pas. This is all or every.

^XIII “tell” = lego. This is to speak, say, name, call, command. It is generally to convey verbally.
^XIV “repent” = metanoeo. From meta (with, among, after, beyond) + noieo (to perceive, think, understand); {from nous (mind, understanding, reasoning faculty, intellect, capacity to reflect); from ginosko (know, recognize, learn from firsthand experience)}. This is to change how one thinks, to reconsider, to repent. It refers to a change of thinking, which means a change of purpose and behavior.
^XV “perish” = apollumi. From apo (from, away from) + ollumi (to destroy or ruin; the loss that comes from a major ruination). This is to destroy, cut off, to perish – perhaps violently. It can also mean to cancel or remove.
^XVI “as they did” = homoios. From homoios (similar to, resembling, like); from the same as homou (together); from homos (the same). This is similarly, equally.

^XVII “eighteen” = deka + okto. Deka is ten, a number associated with perfection (to a lesser extent than the number seven). It is where “decade” and “decathlon” come from. Okto is 10x in NT. This is eight.
^XVIII “killed” = apokteino. From apo (from, away from) + kteino (to kill). To put to death, kill, slay. Figuratively, this word can mean abolish, destroy, or extinguish.
^XIX “tower” = purgos. 4x in NT. This is a tower or other kind of structure that is fortified.
^XX “Siloam” = Siloam. 3x in NT– tower of Siloam in Luke 13:4 and the pool of Siloam in John 9:7, 11. From Hebrew shelach (Shiloah or Siloah, reservoir in Jerusalem); from shalach (to send, send for, forsake, give a slave freedom). This is Siloam, meaning “sent,” a pool in Jerusalem.
^XXI “fell” = pipto. This is to fall literally or figuratively.

^XXII “were” = ginomai. Same as “were” in v2. See note X above.
^XXIII “offenders” = opheiletes. 7x in NT. From opheilo (to be indebted morally or legally – having an obligation one must meet; perhaps from the legal world, but then adopted in reference to morality; used to refer to humanity’s ethical responsibility); probably from ophelos (advantage, gain, profit); from ophello (heaped together, accumulate, increase). This is one who owes so it is a debtor or someone under obligation. Figuratively, it is a culprit, delinquent, or a sinner.
^XXIV “people” = 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.
^XXV “living” = katoikeo. From kata (down, against, throughout, among) + oikeo (to settle or be established somewhere in a permanent way, to make a home or live at home); {from oikos (house – the building, the household, the family, descendants; the temple)}. This is to live or settle on a permanent basis.
^XXVI “Jerusalem” = Ierousalem. From Hebrew Yerushalaim (probably foundation of peace); {from yarah (to throw, shoot, be stunned; to flow as water so figuratively to instruct or teach) + shalam (to make amends, to be complete or sound)}. This is Jerusalem, dwelling of peace.

^XXVII “parable” = parabole. From paraballo (literally to throw beside, compare, arrive, liken); {from para (by, beside, in the presence of) + ballo (to throw, cast, place, put, drop)}. This is a parable, comparison, adage. Quite often a tale told or a metaphor to establish a point, but it could be a true story.
^XXVIII “had” = echo. This is to have, hold, possess.
^XXIX “planted” = phuteuo. 11x in NT. From phuton (a plant) OR from the base of phuo (to grow, produce, spring up; perhaps from the sense of puff or blow – to swell up; hence, to germinate; to grow literally or figuratively). This is plant or implant. Figuratively, this word is used for Christian teaching.
^XXX “vineyard” = ampelon. From ampelos (vine or grapevine as that which coils around); perhaps from the base of amphoteros (both, all); {from amphi (around) + halon (the threshing floor where grain is rolled to separate from the chaff); {from halos (threshing floor); probably from helisso (to roll up, coil, wrap)}}. This is vineyard. Figuratively, it can be the religious life of the people of Israel or the body of Christ.

^XXXI “came” = erchomai. This is to come or go.
^XXXII “looking for” = 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.
^XXXIII “fruit” = 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.
^XXXIV “found” = heurisko. This is to find, learn, or obtain. It is to discover something, which generally implies a period of searching for it. This is to find in a literal or figurative sense. This is where the word “heuristic” comes from.

^XXXV “man working in the vineyard” = ampelourgos. Related to “vineyard” in v6. 1x in NT. From ampelos (see note XXX above) + ergon (word, task, action, employment); {from ergo (to work, accomplish) or from erdo (to do)}. This is a gardener or one who works at a vineyard.
^XXXVI “see here” = idou. From eido (to be aware, see, know, remember, appreciate). This is see! Lo! Behold! Look! Used to express surprise and or draw attention to the statement.
^XXXVII “three” = treis. This is three.

^XXXVIII “cut…down” = ekkopto. 10x in NT. From ek (from, from out of) + kopto (to cut, strike, cut off; beating the chest to lament and so to mourn). This is to cut off, down, out, or away. It can also mean to remove, prevent, hinder, or frustrate.
^XXXIX “wasting” = katargeo. Related to “man working in the vineyard” in v7. From kata (down, against, according to, among) + argeo (to delay, linger, be at rest, be idle, do nothing); {from argos (inactive, idle, lazy, thoughtless, useless, unemployed, unprofitable) {from a (not) + ergon (see note XXXV above)}. This is making something inactive or bringing it to nothing. So, it could mean making something inoperative or powerless, annulling, or severing. It can also mean to make something ineffective or invalid.
^XL “soil” = ge. This is earth, land, soil, region, country, the inhabitants of an area.

^XLI “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.
^XLII “let…alone” = aphiemi. From apo (from, away from) + hiemi (to send). This is send away, release, permit, forgive, allow to depart, discharge, or send forth.
^XLIII “dig” = skapto. 3x in NT. This is to dig or excavate.
^XLIV “put” = ballo. Related to “parable” in v6. See note XXVII above.
^XLV “manure” = kopria. Related to “cut…down” in v7. 2x in NT. From kopros (dung); perhaps akin to kopto (see note XXXVIII above). This is manure or a pile of manure.

^XLVI {untranslated} = men. This is truly, indeed, even, in fact. Often, it is not translated, but used to emphasize affirmation.
^XLVII “bears” = poieo. This is to make, do, act, construct, abide, or cause.
^XLVIII “well and good” = mello. Perhaps from melo (something that one is worried or concerned about, something one pays attention to or thinks about). Properly, this is ready, about to happen, to intend, delay, or linger. This is just on the point of acting.

^XLIX “was” = eimi. Related to “were…present” in v1. See note II above.
^L “teaching” = didasko. From dao (learn). This is to teach, direct, instruct, or impart knowledge. In the New Testament, this is almost always used for teaching scripture.
^LI “one” = heis. This is one, a person, only, some.
^LII “synagogues” = sunagoge. Related to “told” in v1. From sun (with, together with, closely associated) + ago (see note III 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.
^LIII “Sabbath” = Sabbaton. From Hebrew shabbath (sabbath); from shabath (to rest, stop, repose, cease working; by implication, to celebrate). This is the sabbath. It can also be used as shorthand for a week i.e. the time between two sabbaths.

^LIV “just then” = idou. Same as “see here” in v7. See note XXXVI above.
^LV “woman” = gune. Related to “were” in v2. Perhaps from ginomai (see note X above). This is woman, wife, or bride. This is where the word “gynecologist” comes from.
^LVI “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.
^LVII “crippled” = astheneia. From asthenes (without strength, sick, deprivation; weak in a moral or physical sense); {From a (not) + sthenes (strong, vigor); {from the base of sthenoo (to strengthen so that one can be mobile); from sthenos (strength)}}. This is weakness, frailty, illness, suffering, or calamity. It is any kind of sickness or injury that includes weakness or diminishes your ability to enjoy or accomplish what you would choose.

^LVIII “bent over” = sugkupto. 1x in NT. From sun (with, together with) + kupto (to stoop, bend forward, bow one’s head); {perhaps from kuma (wave, billow, curve, bend); from kuo (to swell as one pregnant)}. This is to bend forward, stoop, bow down, be overcome.
^LIX “unable” = me + 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.
^LX “stand up” = anakupto. Related to “bent over” in v11. 4x in NT. From ana (up, back, among, again, anew) + kupto (see note LVIII above).
^LXI “straight” = eis + ho + panteles. Literally, “to the full.” Panteles is related to “all” in v2. 2x in NT. This is to stand up, roll back, be elated, unbend. From pas (see note XII above) + telos (an end, aim, purpose, completion, end goal, consummation, tax); {from tello (to start out with a definite goal in mind)}. This is complete, perfect, entire, full to the end.

^LXII “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.
^LXIII “saw” = horao. Related to “people” in v4. See note XXIV above.
^LXIV “called…over” = prosphoneo. 7x in NT. From pros (at, to, toward, with) + phoneo (to call out, summon, shout, address; making a sound whether of an animal, a person, or an instrument); from phone (voice, sound, tone or noise; also a language or dialect); probably from phemi to declare, say, use contrasts in speaking to shed light on one point of view); {from phao (to shine) or phaino (to bring light, cause to appear, shine, become visible or clear). This is to call to, address, give a speech, summon, exclaim.
^LXV “set free” = apoluo. From apo (from, away from) + luo (to loose, release, untie; figuratively, to break, destroy, or annul; releasing what had been withheld). This is letting go, setting free, or releasing. So, it can be to discharge, dismiss, divorce, pardon, or set at liberty.
^LXVI “ailment” = astheneia. Same as “crippled” in v11. See note LVII above.

^LXVII “laid” = epitithemi. From epi (on, upon, what is fitting) + tithemi (to put, place, set, fix, establish in a literal or figurative sense; properly, this is placing something in a passive or horizontal position). This is to lay on or place on, whether in a friendly or aggressive way.
^LXVIII “hands” = cheir. This is the hand in a literal sense. Figuratively, the hand is the means a person uses to accomplish things so it can also mean power, means, or instrument.
^LXIX “immediately” = parachrema. 18x in NT. From para (beside, by, in the presence of) + chrema (something needed or useful– money, possessions, price); {from chraomai (to use, make use of, give what is needed, act in a specific way, request); related to chre (what is proper, fitting, or necessary)}. This is immediately or soon.

^LXX “stood up straight” = anorthoo. 3x in NT. From ana (up, again, back, among, anew) + orthoo (to set up, be straight). This is to set up straight, restore, strengthen, lift up.
^LXXI “began praising” = doxazo. Related to “think” in v2. From doxa (glory, opinion, praise, honor, renown; particularly used as a quality of God or manifestation of God – splendor); from dokeo (see note VIII 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.
^LXXII “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.

^LXXIII “leader of the synagogue” = archisunagogos. Related to “told” in v1 & “synagogues” in v10. 9x in NT. From archo (to rule, begin, have first rank or have political power) + sunagoge (see note LII above). This is ruler or leader of a synagogue who presided over worship.
^LXXIV “indignant” = aganakteo. 7x in NT. Perhaps from agan (much) + achthos (grief); {related to agkale (bent arm); from agkos (bend, ache)}. This is being greatly grieved or displeased. Generally translated angry or indignant.
^LXXV “cured” = therapeuo. From therapon (servant, attendant, minister); perhaps from theros (properly heat and so used for summer); from thero (to heat). This is to serve, care, attend, heal, or cure. Since it means to attend to, it can be used for doctors, but also for those who serve God. So, it can mean worship. This is where the word “therapy” comes from.

^LXXVI “crowd” = ochlos. Related to “had” in v6. Perhaps from echo (see note XXVIII above). This is a crowd, the common people, a rabble. Figuratively, it can refer to a riot.
^LXXVII “six” = hex. 13x in NT. This is six. It is part of where “hexagon” comes from.
^LXXVIII “days” = hemera. Perhaps from hemai (to sit). This is day, time, or daybreak.
^LXXIX “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.
^LXXX “work…to be done” = ergazomai. Related to “man working in the vineyard” and “wasting” in v7. From ergon (see note XXXV above). This is to work, labor, perform, toil.

^LXXXI “Lord” = Kurios. Same as “sir” in v8. See note XLI above.
^LXXXII “hypocrites” = hupokrites. 18x 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 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.
^LXXXIII “each” = hekastos. Perhaps from hekas (separate). This is each one, any, every. It is every individual as a distinct entity as opposed to those counted as a group in small sets.

^LXXXIV “untie” = luo. Related to “set free” in v12. See note LXV above.
^LXXXV “ox” = bous. 8x in NT. Perhaps from bosko (to feed or pasture a flock; figuratively, to nourish spiritually) This is a cow, ox, or bull.
^LXXXVI “manger” = phatne – 3x of Jesus in a manger, 1x Jesus argues “Does not each of you on the sabbath untie his ox or his donkey from the manger and lead it away to give it water?” in Luke 13:15. May be from pateomai (to eat). This is a manger, which is a feeding trough, or a stall where one feeds cattle.
^LXXXVII “lead…to” = apago. Related to “told” in v1 & “synagogues” in v10 & “leader of the synagogue” in v14. 16x in NT. From apo (from, away from) + ago (see note III above). This is to lead away, take away, or bring. Figuratively, it can refer to being led astray or put to death.
^LXXXVIII “water” = potizo. 15x in NT. From potos (drink or for drinking) OR from pino (to drink literally or figuratively). This is to give to drink, water, furnish, irrigate, or feed.

^LXXXIX “daughter” = thugater. This is daughter, a related female or one who lives with you.
^XC “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.
^XCI “Satan” = Satanas. From Hebrew satan (adversary, Satan); from satan (to be an adversary, attack, accuse, resist). This is Satan, the adversary, or an adversary.
^XCII “bound” = deo. Related to “ought” in v14. See note LXXIX above.
^XCIII {untranslated} = idou. Same as “see here” in v7. See note XXXVI above.
^XCIV “set free” = luo. Same as “untie” in v15. See note LXXXIV above.
^XCV “bondage” = desmos. Related to “ought” in v14 & “bound” in v16. 18x in NT. From deo (see note LXXIX above). This is a chain, bond, infirmity, impediment.

^XCVI “opponents” = antikeimai. 8x in NT. From anti (opposite, instead of, against) + keimai (to lie, recline, set, be appointed, be destined). This is to resist, oppose, or withstand. It can also be opposition, adversary, or enemy. This is to lie opposite or place against – being in irreconcilable opposition. Figuratively, it can be repugnant.
^XCVII “put to shame” = kataischuno. 13x in NT. From kata (down, against, according to, among) + aischunomai (to dishonor, put to shame, shrink, disfigure); {from aischos (shame, disgrace, disfigurement)}. This is literally to shame down, which is to say disgrace or implying make someone blush. It can be frustrate, dishonor, confound or shame.
^XCVIII “entire” = pas. Same as “all” in v2. See note XII above.

^XCIX “rejoicing” = 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).
^C “wonderful things” = endoxos. Related to “think” in v2 & “began praising” in v13. 4x in NT. From en (in, on, at, by, with) + doxa (see note LXXI above). This is literally in glory so it conveys a lofty status – honor, dignity. It can also be something splendid or noble.
^CI “done” = ginomai. Same as “were” in v2. See note X above.

^CII “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.
^CIII “like” = homoios. Related to “as they did” in v3. See note XVI above.
^CIV “compare” = homoioo. Related to “as they did” in v3 & “like” in v18. 15x in NT. From homoios (see note XVI above). This is to compare, liken, resemble, become similar.

^CV “mustard” = sinapi. 5x in NT. Perhaps from sinomai (to hurt or sting). This is a mustard plant.
^CVI “seed” = kokkos. 7x in NT. This is grain, kernel, or seed.
^CVII “someone” = anthropos. Same as “people” in v4. See note XXIV above.
^CVIII “took” = lambano. It does not refer to passive receiving of something, but active acceptance or taking of something whether it is offered or simply nearby. It focuses on individual decision and action.
^CIX “sowed” = ballo. Same as “put” in v8. See note XLIV above.

^CX “grew” = 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.
^CXI “became” = ginomai. Same as “were” in v2. See note X above.
^CXII “tree” = dendron. Perhaps from drus (oak). This is tree. It is the same root that “dendrite” comes from.
^CXIII “birds” = peteinon. 14x in NT. From petomai (to fly). This is something with wings i.e. a bird.

^CXIV “air” = 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.
^CXV “made nests” = kataskenoo. 4x in NT. From kata (down, against, throughout, among) + skenoo (to encamp, pitch a tent, dwell); {from skenos (tent, booth, tabernacle, or dwelling)}. It could be a cloth hut. This is a tent in a literal or figurative sense ); {perhaps related to skeuos (vessel, tool, container, implement; also vessel in a figurative or literal sense) or perhaps related to skia (shadow, thick darkness, outline; figurative for a spiritual situation that is good or bad)}. This is to encamp or dwell. It is used figuratively for to lodge, stay or rest.
^CXVI “branches” = klados. 11x in NT. From klao (to break in pieces as one breaks bread). This is a branch, twig, or bough. It can also refer to descendants.

^CXVII “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.
^CXVIII “mixed” = krupto. 18x in NT. This is to hide by covering, secret, hidden things. This is the root of the word “cryptography.”
^CXIX “measures” = saton. 2x in NT. From Aramaic; compare Hebrew seah (seah – a dry measure used for grain; root may mean to define). This is a dry unit of measure about one and a half pecks or 12 metric liters.
^CXX “flour” = aleuron. 2x in NT. From aleo (to grind). This is meal or wheat flour.
^CXXI “all” = holos. This is whole, complete, or entire. It is a state where every member is present and functioning in concert. This is the root of the word “whole.”
^CXXII “leavened” = zumoo. Related to “yeast” in v21. 4x in NT. From zume (see note CXVII above). This is to leaven or ferment.

^CXXIII “went through” = diaporeuomai. 5x in NT. From dia (through, because of, across, thoroughly) + poreuomai (to go, travel, journey, or die; transporting things from one place to another and focuses on the personal significance of the destination)}. This is to travel through, pass.
^CXXIV “town” = polis. This is a city or its inhabitants. It is a town of variable size, but one that has walls. This is where “metropolis” and “police” come from.
^CXXV “village” = kome. Related to “opponents” in v17. Perhaps from keimai (see note XCVI above). This is a village as contrasted with a city that has a wall.
^CXXVI “made” = poieo. Same as “bears” in v9. See note XLVII above.
^CXXVII “way” = poreia. Related to “went through” in v22. 2x in NT. From poreuomai (see note CXXIII above). This is a journey, undertaking, or progress.

^CXXVIII “few” = oligos. This is few or small – it can be a short time or extent, low light, amount, or worth.
^CXXIX “saved” = sozo. From sos (safe, rescued, well). This is to save, heal, preserve, or rescue. Properly, this is taking someone from danger to safety. It can be delivering or protecting literally or figuratively. This is the root that “savior” and “salvation” come from in Greek.
^CXXX “strive” = agonizomai. Related to “told” in v1 & “synagogues” in v10 & “leader of the synagogue” in v14 & “lead away” in v15. 8x in NT. From agon (a gathering or contest – as an athletic competition such as a race; also conflict, struggle, opposition or a fight; used figuratively in a positive sense – as fighting the good fight of faith; used in a negative figurative sense for effort or anxiety; properly, refers to a place where people gather, which implies the game or contest); from ago (see note III above). This is to struggle, strive, or fight. It could be contending to win a prize or against an adversary or in war. It can also mean striving to accomplish something. This is where the word “agonize” comes from.
^CXXXI “enter” = eiserchomai. Related to “came” in v6. From eis (to, into, for, among) + erchomai (see note XXXI above). This is to go in in a literal or figurative sense.

^CXXXII “narrow” = stenos. 3x in NT. Perhaps from histemi (to stand, place, establish, appoint, stand ready, be steadfast). This is narrow, small, having obstacles close by. This is where the word “stenosis” comes from.
^CXXXIII “door” = thura. This is opening or closure so it’s a door, gate, or entrance. Figuratively, this can refer to an opportunity.
^CXXXIV “many” = polus. This is much, often, plenteous – a large number or a great extent.
^CXXXV “try” = zeteo. Same as “looking for” in v6. See note XXXII above.
^CXXXVI “be able” = ischuo. Related to “had” in v6 & “crowd” in v14. From ischus (strength, might, power, force, ability; power that engages immediate resistance); {perhaps from is (force) + echo (see note XXVIII above)}. This is to be strong or have power. It can also refer to being healthy and vigorous. Further, it can mean to prevail. It is strength in action against resistance, exercising force in a literal or figurative sense.

^CXXXVII “owner of the house” = oikodespotes. Related to “living” in v4 & “ought” in v14 & “bound” and “bondage” in v16. 12x in NT. From oikos (see note XXV above) + despotes (lord, master, despot; authority who has unrestricted power and jurisdiction); {from deo (see note LXXIX above)} + posis (husband). This is the master of the house, head of a family, or the householder.
^CXXXVIII “got up” = egeiro. This is to awake, raise up or lift up. It can be to get up from sitting or lying down, to get up from sleeping, to rise from a disease or from death. Figuratively, it can be rising from inactivity or from ruins.
^CXXXIX “shut” = apokleio. 1x in NT. From apo (from, away from) + kleio (to close, lock, shut). This is to shut or close completely.

^CXL “begin” = archomai. Related to “leader of the synagogue” in v14. From archo (see note LXXIII above). This is to begin or rule.
^CXLI “stand” = histemi. Related to “narrow” in v24. See note CXXXII above.
^CXLII “knock” = krouo. 9x in NT. To knock, hit a door with a stick in order to enter.
^CXLIII “open” = anoigo. From ana (up, back, again, among, between, anew) + oigo (to open). This is to open in literal or figurative sense.
^CXLIV “know” = eido. Related to “see here” in v7. See note XXXVI above.
^CXLV “come” = eimi. Same as “was” in v10. See note XLIX above.

^CXLVI “ate” = phago. This is to eat or figuratively to consume like rust does.
^CXLVII “drank” = pino. Related to “water” in v15. See note LXXXVIII above.
^CXLVIII “with” = enopios. Related to “people” in v4 & “saw” in v12. From en (in, on, at, by, with) + ops (see note XXIV above). This is literally “in sight of.” It means before in a literal or figurative sense.
^CXLIX “streets” = plateia. 9x in NT. From platus (wide, spread flat, broad); perhaps from plasso (to form, mold; to create like a potter shapes clay). This is a street or some kind of broad place like a public square.

^CL “come” = eimi. Same as “was” in v10. See note XLIX above.
^CLI “go away” = aphistemi. Related to “narrow” in v24 & “stand” in v25. 14x in NT. From apo (from, away from) + histemi (see note CXXXII above). This is to remove, repel, refrain, depart from, foment a revolt, repel.
^CLII “evildoers” = ergates + adikia. Literally, “workers of unrighteousness.” Ergates is related to “man working in the vineyard” and “wasting” in v7 & “work…to be done” in v14. 16x in NT. From ergazomai (see note LXXX above). This is a field laborer – later used to refer to workers in general. It can also be used figuratively for teachers. Adikia is from adikos (unjust, unrighteous, wicked, treacherous); {from a (not, without) + dike (the principle of justice; that which is right in a way that is very clear; a decision or the execution of that decision; originally, this word was for custom or usage; evolved to include the process of law, judicial hearing, execution of sentence, penalty, and even vengeance; more commonly, it refers to what is right); may be from deiknumi (to show, point out, exhibit; figurative for teach, demonstrate, make known)}. This is injustice, unrighteousness, of some other kind of harm or wrong. It is justice in a legal setting or a morally wrong action or character.

^CLIII “weeping” = klauthmos. 9x in NT. From klaio (to weep, lament, or sob; weeping aloud). This is weeping, lamentation, shrieks, intense pain.
^CLIV “gnashing” = brugmos. 7x in NT. From brucho (to bite, grind, grate teeth – in rage or pain). This is biting, grinding, grating teeth.
^CLV “teeth” = odous. 12x in NT. Perhaps from esthio (to eat or figuratively to devour or consume like rust); {akin to edo (to eat)}. This is a tooth. Figuratively, it can be recompense.
^CLVI “Isaac” = Isaak. From Hebrew yitschaq (Isaac, “he laughs”); from tsachaq (to laugh, mock, play, make sport; this is laughing out loud whether in joy or in a scornful way). Isaac, meaning “he laughs.”

^CLVII “Jacob” = Iakob. From Hebrew Yaaqob (Jacob); from the same as aqeb (heel, hind part, hoof, rear guard of an army, one who lies in wait, usurper). This is James, meaning heel grabber or usurper.
^CLVIII “prophets” = prophetes. Related to “called…over” in v12. From pro (before, in front of, earlier than) + phemi (see note LXIV above). This is a prophet or poet – one who speaks with inspiration from God.
^CLIX “thrown” = ekballo. Related to “parable” in v6 & “put” in v8. From ek (from, from out of) + ballo (see note XXVII above). This is to throw, put out, produce, expel, banish. It is eject in a literal or figurative sense.

^CLX “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.
^CLXI “east” = anatole. Related to “straight” in v11. 11x in NT. From anatello (rise, shine, or dawn; most often used of the sun; figuratively, achieving a goal or reaching consummation after completing the needed steps); {from ana (up, again, back, anew) + tello (see note LXI above)}. This is rising, as in the place where the sun rises. So, it refers to the east.
^CLXII “west” = dusme. 6x in NT. From duno (to enter, sink into; can also be set like the sun); from duo (to sink). This is a setting i.e. the west, the region to the west, or the sunset.

^CLXIII “north” = borras. 2x in NT. This is north or the north wind.
^CLXIV “south” = notos. 7x in NT. This is south wind, hence, a reference to the South.
^CLXV “take…place at the banquet” = 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.

^CLXVI “indeed” = idou. Same as “see here” in v7. See note XXXVI above.
^CLXVII “last” = eschatos. Related to “had” in v6 & “crowd” in v14 & ‘be able” in v24. Related to eschaton (end, last); perhaps from echo (see note XXVIII 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.”
^CLXVIII “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.

^CLXIX “hour” = hora. This is a set time or period, an hour, instant, or season. This is where the word “hour” comes from.
^CLXX “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.
^CLXXI “came” = proserchomai. Related to “came” in v6 & “enter” in v24. From pros (for, at, towards) + erchomai (see note XXXI above). This is to approach, draw near, come up to. It is also used figuratively to mean worship.

^CLXXII “get away” = exerchomai + poreuomai. Exerchomai is related to “came” in v6 & “enter” in v24 & “came” in v31. From ek (from, from out of) + erchomai (see note XXXI above). This is to go out, depart, escape, proceed from, spread news abroad. Poreuomai is related to “went through” and “way” in v22. See note CXXIII above.
^CLXXIII “Herod” = Herodes. Perhaps from heros (hero, warrior) + oide (song, ode, legend, tale); {from aoide (song, ode, legend, tale); {from aeido (to sing) + e (this is added to verbs to make them nouns)}} OR from hera (Hera) + oide (same as above). This is Herod, perhaps “hero’s song,” “Hera’s song,” or “heroic.” See https://en.wiktionary.org/wiki/Herod
^CLXXIV “wants” = 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.

^CLXXV “go” = poreuomai. Same as “get away” in v31. See note CLXXII above.
^CLXXVI “fox” = alopex. 3x in NT. Perhaps from Proto-Indo-European wel (to steal, tear). This is a fox or figuratively someone who is crafty or cunning. This is also where the word “alopecia” comes from. See https://en.wiktionary.org/wiki/%E1%BC%80%CE%BB%CF%8E%CF%80%CE%B7%CE%BE#Ancient_Greek
^CLXXVII “listen” = idou. Same as “see here” in v7. See note XXXVI above.
^CLXXVIII “casting out” = ekballo. Same as “thrown” in v28. See note CLIX above.
^CLXXIX “demons” = 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.
^CLXXX “performing” = apoteleo. Related to “straight” in v11 & “east” in v29. 2x in NT. From apo (from, away from) + teleo (to complete, fulfill, accomplish, end); {from telos (see note LXI above)}. This is to perform, complete, bring an end, accomplish.
^CLXXXI “cures” = iasis. 3x in NT. From iaomai (to heal, particularly from a physical illness, or a spiritual difficulty; to cure or make whole in a literal or figurative sense). This is healing or a cure.

^CLXXXII “today” = semeron. Related to “days” in v14. From hemera (see note LXXVIII above). This is today, now, at present.
^CLXXXIII “tomorrow” = aurion. 14x in NT. Perhaps from aer (air that we breathe); from aemi (to breathe or blow). This is tomorrow.
^CLXXXIV “third” = tritos. Related to “three” in v7. From treis (see note XXXVII above). This is third.
^CLXXXV “finish…work” = teleioo. Related to “straight” in v11 & “east” in v29 & “performing” in v32. From teleios (going through the steps to complete a stage or phase and then moving on to the next one; reaching an end and so being complete or “perfect”; also full grown or mature); from telos (see note LXI above).  This is finish, accomplish, bring to an end, complete, reach a goal, finish a race, to consummate. It refers to completing stages or phases to get to an ultimate conclusion. It can also mean consecrate or fulfill.

^CLXXXVI “yet” = plen. Related to “many” in v24. From pleion (many, more, great, having a greater value, more excellent); from polus (see note CXXXIV above). This is yet, however, but.
^CLXXXVII “next” = echo. Same as “had” in v6. See note XXVIII above.
^CLXXXVIII “must” = dei. Same as “ought” in v14. See note LXXIX above.
^CLXXXIX “be on…way” = poreuomai. Same as “get away” in v31. See note CLXXII above.
^CXC “is impossible” = ou + endechomai. Endechomai is 1x in NT. From en (in, on, at, by, 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 allow or approve.
^CXCI “killed” = apollumi. Same as “perish” in v3. See note XV above.

^CXCII “kills” = apokteino. Same as “killed” in v4. See note XVIII above.
^CXCIII “stones” = lithoboleo. Related to “parable” in v6 & “put” in v8 & “thrown” in v28. 7x in NT. From lithos (stone literal of figurative) + ballo (see note XXVII above). This is to stone as in kill by throwing stones at.
^CXCIV “sent” = apostello. Related to “narrow” in v24 & “stand” in v25 & “go away” in v27. From apo (from, away from) + stello (to send, set, arrange, prepare, gather up); {probably from histemi (see note CXXXII 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.

^CXCV “desired” = thelo. Same as “wants” in v31. See note CLXXIV above.
^CXCVI “children” = teknon. From tikto (to beget, bring forth, produce). This is a child, descendant, or inhabitant.
^CXCVII “gather…together” = episunago. Related to “told” in v1 & “synagogues” in v10 & “leader of the synagogue” in v14 & “lead away” in v15 & “strive” in v24. 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 (see note III above)}. This is to gather, assembly. It is to come together for a reason.

^CXCVIII “as” = tropos. 13x in NT. From the same as trope (turning, change, shifting); from trepo (to turn). This is turning and taking on a new direction or manner. It can refer to way, fashion, style, or character. This is where the word “trope” comes from.
^CXCIX “hen” = ornis. Related to “air” in v19. 2x in NT. Perhaps from oros (mountain, hill); from oro (to rise); perhaps related to airo (raise, take up, lift, remove). This is a bird like a hen.
^CC “brood” = nossia. 1x in NT. From nossos (young bird); from neossos (young one); from neos (young, new, youth, person). This is a brood of young birds.
^CCI “wings” = pterux. Related to “birds” in v19. 5x in NT. From pteron (feather, wing); from petomai (see note CXIII above to fly). This is a wing or pinion.
^CCII “were…willing” = thelo. Same as “wants” in v31. See note CLXXIV above.

^CCIII “see” = idou. Same as “see here” in v7. See note XXXVI above.
^CCIV “house” = oikos. Related to “living” in v4 & “owner of the house” in v25. See note XXV above.
^CCV “is left” = aphiemi. Same as “let…alone” in v8. See note XLII above.
^CCVI “see” = horao. Same as “saw” in v12. See note LXIII above.
^CCVII “comes” = heko. Same as “come” in v29. See note CLX above.

^CCVIII “blessed is” = eulogeo. Related to “tell” in v3. From eu (good, well, well done, rightly) + logos (word, statement, speech, analogy; a word that carries an idea or expresses a thought, a saying; a person with a message or reasoning laid out in words; by implication, a topic, line of reasoning, or a motive; can be used for a divine utterance or as Word – Christ); {from lego (see note XIII above)}. Properly, this is speaking well of – speaking so that the other is benefited. It can mean praise, bless, thank, or call for a blessing. This is where “eulogy” comes from.
^CCIX “comes” = erchomai. Same as “came” in v6. See note XXXI above.
^CCX “name” = onoma. May be from ginosko (see note XIV above). This is a name, authority, cause, character, fame, reputation. The name was thought to include something of the essence of the person so it was not thought to be separate from the person.