Luke 14

^I {untranslated} = 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.
^II “going” = erchomai. This is to come or go.
^III “house” = oikos. This is house – the building, the household, the family, descendants, the temple.

^IV “leader” = archon. From archo (to rule, begin, have first rank or have political power). This is ruler, leader, magistrate, official, prince, chief.
^V “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.
^VI “eat” = phago. This is to eat or figuratively to consume like rust does.

^VII “meal” = artos. Perhaps from airo (raise, take up, lift, remove). This is bread or a loaf. It is a loaf as raised.
^VIII “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.
^IX “were” = eimi. This is to be, exist.
^X“watching…closely” = paratereo. 6x in NT. From para (beside, by, in the presence of) + tereo (to guard, observe, keep, maintain, or preserve; figuratively, spiritual watchfulness; guarding something from being lost or harmed; fulfilling commands, keeping in custody, or maintaining; figuratively can mean to remain unmarried.); { teros (a guard or a watch that guards keep); perhaps related to theoreo (gazing, beholding, experiencing, discerning; looking at something to analyze it and concentrate on what it means; the root of the word “theatre” in that people concentrate on the action of the play to understand its meaning); from theaomai (to behold, look upon, see, contemplate, visit); from thaomai (to gaze at a spectacle; to look at or contemplate as a spectator; to interpret something in efforts to grasp its significance); from theoros (a spectator or envoy)}. This is to watch or observe carefully due to personal interest.

^XI “just then” = 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.
^XII “man” = anthropos. Probably from aner (man, male, husband) + ops (eye, face); {from optanomai (to appear, be seen); perhaps from horao (become, seem, appear)}. This is human, humankind. Used for all genders.
^XIII “edema” = hudropikos. Related to “man” in v2. 1x in NT. From hudrops (dropsy) OR from hudor (water literal or figurative); {perhaps from huetos (rain); from huo (to rain)} + optanomai (to appear, be seen); perhaps from horao (become, seem, appear)}. This is to have edema or dropsy.

^XIV 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.
^XV “experts in the law” = nomikos. 9x in NT. From 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 about the law or one who is knowledgeable in the law, a lawyer. It refers to the law of and derived from the Old Testament – Jewish law including the tradition of the elders. This is someone with a level of expertise beyond that of a scribe. Ezra would be a lawyer.
^XVI {untranslated} = lego. This is to speak, say, name, call, command. It is generally to convey verbally.
^XVII “is…lawful” = exesti. Related to “were” in v1. From ek (out, out of) + eimi (see note IX above). This is what is permitted or what is allowed under the law. It can mean what is right, what holds moral authority, or, more broadly, something that is shown out in public.
^XVIII “cure” = 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.

^XIX “were silent” = hesuchazo. 5x in NT. Related to hesuchios (quiet, peaceful, settled, sitting); {from hesuchos (still, quiet)} OR from hedraios (sitting, well-seated, immovable; figuratively, steadfast, firm, morally fixed); {from hedra (seat)} + echo (to have, hold, possess). This is to be quiet, to stop working, to live and quiet life.
^XX “took” = epilambanomai. 19x in NT. From epi (on, upon, against, what is fitting) + lambano (active acceptance/taking of what is available or what has been offered; emphasizes the choice and action of the individual). This is to take hold of, catch, or seize. It can also mean to help. It focuses on the intentionality and resolve of the one doing the catching.
^XXI “healed” = iaomai. This is to heal, particularly from a physical illness, but it could also be a spiritual difficulty. This is to cure or make whole in a literal or figurative sense.
^XXII “sent…away” = 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.

^XXIII “child” = huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.
^XXIV “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.
^XXV “fallen” = pipto. This is to fall literally or figuratively.
^XXVI “well” = phrear. 7x in NT. This is a well, pit, or cistern. Figuratively it is used to refer to the pit in Revelation 9.

^XXVII “immediately” = eutheos. From euthus (immediately, upright, straight and not crooked); {perhaps from eu (good, well, well done, rightly) + tithemi (to place, lay, set, establish)}. This is directly, soon, at once.
^XXVIII “pull…out” = anaspao. 2x in NT. From ana (up, again, back, anew) + spao (to pull, to draw a sword). This is to pull up, draw out, extricate.
^XXIX “day” = hemera. Perhaps from hemai (to sit). This is day, time, or daybreak.
^XXX “could” = ischuo. Related to “were silent” in v4. From ischus (strength, might, power, force, ability; power that engages immediate resistance); {perhaps from is (force) + echo (see note XIX 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.

^XXXI “noticed” = epecho. Related to “were silent” in v4 & “could” in v6. 5x in NT. From epi (on, upon, at, what is fitting) + echo (to have, hold, possess). This is to hold fast, pay attention, retain, stop, wait.
^XXXII “guests” = kaleo. Related to keleuo (to command, order, direct); from kelomai (to urge on). This is to call by name, invite, to name, bid, summon, call aloud.
^XXXIII “chose” = eklego. Related to {untranslated} in v3. From ek (from, from out of) + lego (see note XVI above). This is to choose, select.
^XXXIV “places of honor” = protoklisia. 5x in NT. 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)} + klisia (a place where one reclines; a dining couch or a group of people eating together); {from 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 literally reclining first. It can refer to the chief place or the place with the most honor – highest, preeminent.
^XXXV “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.

^XXXVI “invited” = kaleo. Same as “guests” in v7. See note XXXII above.
^XXXVII “wedding banquet” = gamos. 16x in NT. This is a wedding, whether the ceremony, the feast, or the marriage itself.
^XXXVIII “sit down” = kataklino. Related to “places of honor” in v7. 5x in NT– all of them refer to reclining to eat. From kata (down, against, throughout, over among) + klino (see note XXXIV above). This is to sit down or recline, especially to eat whether at a table or on the ground.
^XXXIX “more distinguished” = entimos. 5x in NT. From en (in, on, at, by, with) + time (worth or something’s perceived value; literally, price, but figuratively, the honor or value one sees in someone or something else; also esteem or dignity; also precious or valuables); {from tino (to pay, be punished, pay a penalty or fine because of a crime); from tio (to pay respect, value)}. This is held in honor so valued, precious, distinguished, or dear.
^XL “your host” = autos. Literally, “him.”

^XLI “come” = erchomai. Same as “going” in v1. See note II above.
^XLII “give” = didomi. To give, offer, place, bestow, deliver. This is give in a literal or figurative sense.
^XLIII “place” = topos. This is a place or region. It is a smaller space that can only hold a limited number of people whereas chora is a larger place. Figuratively it could be an opportunity.

^XLIV “disgrace” = aischune. 6x in NT. From the same as aischuno (to dishonor, put to shame, shrink, disfigure); from aischos (shame, disgrace, disfigurement). This is shame, disgrace, dishonesty, a shameful thing. This can be used in an abstract or concrete sense.
^XLV “start” = archomai. Related to “leader” in v1. From archo (see note IV above). This is to begin or rule.
^XLVI “take” = katecho. Related to “were silent” in v4 & “could” in v6 & “noticed” in v7 & “lowest” in v9. 18x in NT. From kata (down, against, according to, throughout) + echo (see note XIX above). This is to hold fast, bind, possess, restrain, arrest, suppress. It is to hold down in a literal or figurative sense. It can also be to hold something in one’s memory.
^XLVII “lowest” = eschatos. Related to “were silent” in v4 & “could” in v6 & “noticed” in v7. Related to eschaton (end, last); perhaps from echo (see note XIX 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.”

^XLVIII “go” = poreuomai. From poros (ford, passageway). This is to go, travel, journey, or die. It refers to transporting things from one place to another and focuses on the personal significance of the destination.
^XLIX “sit down” = anapipto. Related to “fallen” in v5. 12x in NT. From ana (up, again, back, among, anew) + pipto (see note XXV above). This is to fall back, recline, lie down. One reclined at the dinner table.
^L “host” = kaleo. Same as “guests” in v7. See note XXXII above.

^LI “Friend” = Philos. This is dear, beloved, a friend, an associate; friendship with personal affection, a trusted confidante; love from personal experience with another person.
^LII “move up” = prosanabaino. 1x in NT. From pros (at, to, toward, with) + anabaino (to come up in a literal or figurative sense – ascent, rise, climb, enter); {from ana (up, back, among, again, anew) + the same as basis (step, hence foot; a pace); {from baino (to walk, to go)}}. This is to move up, be promoted, go up besides.
^LIII “higher” = anoteros. 2x in NT. From ano (up, above, heaven); from ana (up, again, back, anew). This is higher, above, prior.

^LIV “honored” = 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.
^LV “in the presence of” = enopios. Related to “man” and “edema” in v2. From en (in, on, at, by, with) + ops (see note XII above). This is literally “in sight of.” It means before in a literal or figurative sense.
^LVI “all” = pas. This is all or every.

^LVII “sit at the table” = sunanakeimai. 7x in NT. From sun (with, together with) + anakeimai (to recline, particularly as one does for dinner; also reclining as a corpse); {from ana (up, again, back, among, between, anew) + keimai (to lie, recline, be set, appointed, destined; to lie down literally or figuratively)}. This is to dine, recline at a table with someone else, a dinner guest, the table itself.
^LVIII “exalt” = hupsoo. From hupsos (height, high position, heaven, dignity, eminence; elevation, altitude; to be exalted); from hupsi (on high, aloft); from huper (over, above, beyond). This is to elevate in a literal or figurative sense. So it could be to raise up or set something in a high place or to exalt or make something great.
^LIX “be humbled” = tapeinoo. 14x in NT. From tapeinos (low in position, depressed, low in circumstance; fig humiliated, low in spirit). This is bringing someone or something low. Figuratively to humble or humiliate – to depress or abase.

^LX “give” = poieo. This is to make, do, act, construct, abide, or cause.
^LXI “luncheon” = ariston. Related to “meal” in v1. 3x in NT. Perhaps from eri (early) + ed (eat) OR from the same as arrhen (male, man); from arsen (male, man) or from airo (see note VII above)}. This is breakfast or lunch. Literally, it may mean not having a boundary. It is a meal eaten before the evening meal, which is the main one.
^LXII “dinner” = deipnon. 16x in NT. From the same as dapane (cost or expense); from dapto (to devour). This is a dinner or a feast – a meal in the afternoon or, more commonly, the evening.
^LXIII “invite” = phoneo. From phone (voice, sound, tone or noise; also a language or dialect); probably from phemi to declare, say, use contrasts in speaking to shed light on one point of view); {from phao (to shine) or phaino (to bring light, cause to appear, shine, become visible or clear). This is to call out, summon, shout, address. It is making a sound whether of an animal, a person, or an instrument.
^LXIV “brothers” = adelphos. From a (with, community, fellowship) + delphus (womb). This is a brother in a literal or figurative sense. It is also used of another member of the Church.

^LXV “relatives” = suggenes. Related to {untranslated} in v1. 12x in NT. From sun (with, together with) + genos (family, offspring, kin – in a literal or figurative sense); from ginomai (see note I above)}. This is relative, kinsman, offspring, or otherwise someone from the same stock. It can also be used for a fellow countryman.
^LXVI “rich” = plousios. From ploutos (abundance, wealth, or riches; money, possessions, spiritual abundance, or a valuable bestowment); from polus (much, many, abundant) 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.
^LXVII “neighbors” = geiton. 4x in NT. From ge (earth, land, soil, region, country, the inhabitants of an area). This is a neighbor as someone whose land is next door. It can also mean friend

^LXVIII “invite…in return” = antikaleo. Related to “guests” in v7. 1x in NT. From anti (opposite, instead of, against) + kaleo (see note XXXII above). This is to invite in return.
^LXIX “be” = ginomai. Same as {untranslated} in v1. See note I above.
^LXX “repaid” = antapodoma. Related to “give” in v9. 2x in NT. From antapodidomi (to pay back, recompense); {from anti (opposite, instead of, against) + apodidomi (to give back, return, give away; to restore as when one makes payment – to rend what is due, to sell); {from apo (from, away from) + didomi (see note XLII above)}}. This is retribution, return, requital.

^LXXI “give” = poieo. Same as “give” in v12. See note LX above.
^LXXII “banquet” = doche. 2x in NT– both in Luke. From dechomai (to warmly receive, be ready for what is offered, take, accept, or welcome; to receive in a literal or figurative sense).  This is a reception or a feast. It may imply the presence of entertainment.
^LXXIII “invite” = kaleo. Same as “guests” in v7. See note XXXII above.
^LXXIV “poor” = ptochos. From ptosso (to crouch or cower as a beggar does). This is poor or destitute – someone who is extremely poor and bowed down because of a long struggle under poverty. Properly, it means bent over so figuratively it is someone who is deeply destitute and lacking tangible resources. This is a beggar – as extremely opposite a wealthy person as possible.

^LXXV “crippled” = anaperos. 2x in NT. From ana (up, again, back, among, by, anew) + peros (maimed). This is crippled or maimed.
^LXXVI “lame” = cholos. 14x in NT. This is lame or limping. It can also mean missing a foot.
^LXXVII “blind” = tuphlos. Derivation unclear. Perhaps from tuphoo (to be conceited, foolish, puffed up, haughty; properly, to blow smoke; figuratively being muddled or cloudy in mind; poor judgment that harms spiritual clarity; also, being covered with smoke – so filled with pride); from tuphos (smoke, vanity, arrogance); from tupho (to raise smoke, smolder, slowly consume without flame). This is blind or a blind person – perhaps in the sense of smoke making things opaque and impossible to see. This is blind literally or figuratively.

^LXXVIII “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.
^LXXIX “cannot” = ou + echo. Echo is related to “were silent” in v4 & “could” in v6 & “noticed” in v7 & “lowest” and “take” in v9. See note XIX above.
^LXXX “repay” = antapodidomi. Related to “give” in v9 & “repaid” in v12. 7x in NT. See note LXX above.
^LXXXI “resurrection” = anastasis. From anistemi (to raise up, rise, appear; to stand up literally or figuratively. Can also mean to resurrect); from ana (upwards, up, again, back, anew) + histemi (to make to stand, place, set up, establish, appoint, stand by, stand still, stand ready, stand firm, be steadfast). This is literally standing up or standing again. It is used figuratively for recovering a spiritual truth. It can be raising up, rising, or resurrection.
^LXXXII “righteous” = dikaios. From dike (the principle of justice; that which is right in a way that is very clear; a decision or the execution of that decision; originally, this word was for custom or usage; evolved to include the process of law, judicial hearing, execution of sentence, penalty, and even vengeance; more commonly, it refers to what is right); may be from deiknumi (to show, point out, exhibit; figurative for teach, demonstrate, make known). This is correct, righteous, just, or a righteous person. It implies innocent or conforming to God’s standard of justice.

^LXXXIII “dinner guests” = sunanakeimai. Same as “sit at the table” in v10. See note LVII above.
^LXXXIV “hearing” = akouo. This is hear or listen, but it also means to understand by hearing. This is where the word “acoustics” comes from.
^LXXXV “bread” = artos. Same as “meal” in v1. See note VII above.
^LXXXVI “kingdom” = basileia. Related to “move up” in v10. From basileus (king, emperor, sovereign); probably from basis (see note LII above). This is kingdom, rule, authority, sovereignty, royalty, a realm.
^LXXXVII “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.

^LXXXVIII “someone” = anthropos. Same as “man” in v2. See note XII above.
^LXXXIX “gave” = poieo. Same as “give” in v12. See note LX above.
^XC “great” = megas. This is big in a literal or figurative sense – great, large, exceeding, abundant, high, mighty, perfect, strong, etc.
^XCI “invited” = kaleo. Same as “guests” in v7. See note XXXII above.
^XCII “many” = polus. Related to “rich” in v12. See note LXVI above.

^XCIII “time” = hora. This is a set time or period, an hour, instant, or season. This is where the word “hour” comes from.
^XCIV “sent” = apostello. Related to “resurrection” in v14. From apo (from, away from) + stello (to send, set, arrange, prepare, gather up); {probably from histemi (see note LXXXI 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.
^XCV “slave” = doulos. Perhaps from deo (to tie, bind, fasten, impel, compel; to declare something against the law or prohibited). 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).
^XCVI “invited” = kaleo. Same as “guests” in v7. See note XXXII above.
^XCVII “ready” = hetoimos. 17x in NT. From heteos (fitting, fitness). This is make ready, be ready because of being prepared, standing by, adjusted; ready to meet some opportunity or challenge.

^XCVIII “all alike” = apo + heis + pas. Literally, “from one all.” Heis is one, a person, only, some. Pas is the same as “all” in v10. See note LVI above.
^XCIX “make excuses” = paraiteomai. 12x in NT. From para (beside, by, in the presence of) + aiteo (to ask, demand, beg, desire). This is to beg off, refuse, avoid, request.
^C “first” = protos. Related to “places of honor” in v7. See note XXXIV above.
^CI “bought” = agorazo. From agora (assembly, forum, marketplace, town square, thoroughfare); from ageiro (to gather). This is to go and buy something at market with a focus on goods being transferred. It can also mean to purchase or redeem.
^CII “piece of land” = 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.”

^CIII “must” = echo + anagke. Echo is the same as “cannot” in v14. See note LXXIX above. Anagke is 18x in NT. From ana (up, again, anew) + agcho (to press tightly, compress) OR related to agkale (the arm, particularly one that is bent to carry a load). This is necessity – something that happens that requires an immediate response. It is generally associated with pain or distress.
^CIV “go out” = exerchomai. Related to “going in v1. From ek (from, from out of) + erchomai (see note II above). This is to go out, depart, escape, proceed from, spread news abroad.
^CV “see” = horao. Related to “man” and “edema” in v2 & “in the presence of” in v10. See note XII above.
^CVI “please” = erotao. From eromai (to ask) OR from ereo (to say, tell, call, speak of). This is asking a question or making an earnest request. It is used between someone with whom the asker is close in some sense. So, they anticipate special consideration for their request.
^CVII “accept my regrets” = echo + ego + paraiteomai. Echo is the same as “cannot” in v14. See note LXXIX above. Paraiteomai is the same as “make excuses” in v18. See note XCIX above.

^CVIII “another” = heteros. This is other, another, different, strange. It is another of a different kind in contrast to the Greek word allos, which is another of the same kind. This could be a different quality, type, or group.
^CIX “five” = pente. This is five. It may be symbolically associated with the Temple or redemption.
^CX “yoke” = zeugos. 2x in NT. From the same as zugos (yoke, scales; figuratively, a burden or something linking two people to work in tandem); from zeugnumi (to yoke or join). This is yoke, couple, pair; tea of oxen, group of tied together birds.
^CXI “going” = poreuomai. Same as “go” in v10. See note XLVIII above.
^CXII “try…out” = dokimazo. Related to “honored” in v10 & related to “banquet” in v13. From dokimos (what passes the test, approved, acceptable, genuine, verified); {from dechomai (see note LXXII above) or dokeo (see note LIV 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.

^CXIII “married” = gune + gameo. Gune is related to {untranslated} in v1 & “relatives” in v12. Perhaps from ginomai (see note I above). This is woman, wife, or bride. This is where the word “gynecologist” comes from. Gameo is to marry. related to “wedding banquet” in v8. From gamos (see note XXXVII above).
^CXIV “cannot” = ou + dunamai. Dunamai is to be able, or something that is possible. It can also be empowered or being powerful. The Greek word for “miracle” (dunamis) comes from this root.
^CXV “returned” = paraginomai. Related to {untranslated} in v1 & “relatives” in v12 & “married” in v20. From para (from beside, by) + ginomai (see note I above). This is to arrive, appear, reach. It implies appearing publicly.
^CXVI “reported” = 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.
^CXVII “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.

^CXVIII “owner of the house” = oikodespotes. Related to House” in v1 & “slave” in v17. 12x in NT. From oikos (see note III above) + despotes (lord, master, despot; authority who has unrestricted power and jurisdiction); {from deo (see note XCV above)} + posis (husband). This is the master of the house, head of a family, or the householder.
^CXIX “became angry” = orgizo. 8x in NT. From orge (impulse, wrath, anger, passion, punishment); from orgao (something that teems or stews; this is anger rising from prolonged personal contact that is fixed rather than an angry outburst; it can also be anger that stems from an individual’s sense of right and wrong, justice, etc.). This is being angry, enraged, exasperated. It is a fixed, sustained anger.
^CXX “at once” = tacheos. 10x in NT. From tachus (quickly, promptly; without unreasonable delay). This is quickly, at once, soon, suddenly.
^CXXI “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.

^CXXII “lanes” = rhume. 4x in NT. Probably related to rheuma (something that flows; a current); from rheo (to flow, to flow like water, overflow) OR from rhoumai (to pull to oneself, rescue from danger, snatch up, set free); from eruo (to draw, drag) This is a street or lane – a street alley as crowded.
^CXXIII “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.
^CXXIV “bring in” = eisago. Related to “reported” in v21. 11x in NT. From eis (to, into, for, among) + ago (see note CXVI above). This is to bring in, lead in, or introduce in a literal or figurative sense.

^CXXV “sir” = kurios. Same as “master” in v21. See note CXVII above.
^CXXVI “ordered” = epitasso. 10x in NT. From epi (on, upon, to, against, what is fitting) + tasso (to arrange, appoint, determine). This is to arrange, command, charge, order. It is a command that brings things into their proper order – so that they fit together.
^CXXVII “done” = ginomai. Same as {untranslated} in v1. See note I above.
^CXXVIII “room” = topos. Same as “place” in v9. See note XLIII above.

^CXXIX “roads” = hodos. This is way, road, path, or journey. It can imply progress along a route.
^CXXX “lanes” = phragmos. 4x in NT. From phrasso (to stop, fence in, obstruct); perhaps from phren (diaphragm, heart, intellect, understanding; figurative for personal opinion or inner mindset; thought regulating action; sympathy, feelings, cognition); perhaps from phrao (to rein in or curb). This is a fence, barrier, wall, or hedge. It is a fence literally or figuratively.
^CXXXI “compel” = anagkazo. Related to “must” in v18. 9x in NT. From anagke (see note CIII above). This is to urge, compel, or force.
^CXXXII “come in” = eiserchomai. Related to “going” in v1 & “go out” in v18. From eis (to, into, for, among) + erchomai (see note II above). This is to go in in a literal or figurative sense.
^CXXXIII “filled” = gemizo. 8x in NT. From gemo (to be full, swell, at capacity, actions taken to fulfill a goal). This is to fill up or load, be swamped as a boat with water.

^CXXXIV {untranslated} = aner. Related to “man” in v2. See note XII above.
^CXXXV “invited” = kaleo. Same as “guests” in v7. See note XXXII above.
^CXXXVI “taste” = geuomai. 15x in NT. This is to taste, which implies eating. It can be used figuratively to mean experience, whether positively or negatively.

^CXXXVII “large” = polus. Same as “many” in v16. See note XCII above.
^CXXXVIII “crowds” = ochlos. Related to “were silent” in v4 & “could” in v6 & “noticed” in v7 & “lowest” and “take” in v9 & “cannot” in v14. Perhaps from echo (see note XIX above). This is a crowd, the common people, a rabble. Figuratively, it can refer to a riot.
^CXXXIX “traveling with” = sumporeuomai. Related to “go” in v10. 4x in NT. From sun (with, together with) + poreuomai (see note XLVIII above). This is to journey together or assemble.
^CXL “turned” = strepho. From trope (turning, shifting, a revolution; figuratively, a variation); from trepo (to turn). This is to turn, change, turn back, be converted; to turn around completely to take the opposite path or a completely different one.

^CXLI “hate” = miseo. From misos (hatred). This word is used in two ways in the New Testament. One has to do with how we prioritize. In order to prioritize something the highest, it means we have to rank other things lower. We cannot have 10 number one priorities. So, the nine that are not number 1, we love less or we value them lower. We make a moral choice the springs from our values about where we put our time, efforts, energy, etc. The other way is detesting or hatred as we normally think of it. This sense has a particular affinity with persecuting the one we hate.
^CXLII “father” = pater. This is father in a literal or figurative sense. Could be elder, senior, ancestor, originator, or patriarch.
^CXLIII “mother” = meter. This is mother in a literal or figurative sense.
^CXLIV “wife” = gune. Same as “married” in v20. See note CXIII above.
^CXLV “children” = teknon. From tikto (to beget, bring forth, produce). This is a child, descendant, or inhabitant.

^CXLVI “sisters” = adelphe. Related to “brothers” in v12. From adelphos (see note LXIV above). This is sister in a literal or figurative sense.
^CXLVII “life” = 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.
^CXLVIII “disciple” = 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.

^CXLIX “carry” = bastazo. Related to “move up” in v10 & “kingdom” in v15. Perhaps from the base of basis (see note LII above). This is to lift in a literal of figurative sense. It can also mean take up, carry, bear, or remove. Figuratively, it can mean declare, endure, or sustain.
^CL “cross” = stauros. Related to “resurrection” in v14 & “sent” in v17. From the same as histemi (see note LXXXI above). This is an upright stake, cross. Literally refers to the horizontal beam of a Roman cross, generally carried by the one convicted to die.
^CLI “follow” = erchomai + opiso. Erchomai is the same as “going” in v1. See note II above. Opiso is related to “man” and “edema” in v2 & “in the presence of” in v10. From the same as opisthen (after, back, from the rear); probably from opis (back); from optanomai (see note XII above). This is back, behind, after.

^CLII “intending” = 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.
^CLIII “build” = oikodomeo. Related to “house” in v1 & “owner of the house” in v21. From oikos (see note III above) + 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.
^CLIV “tower” = purgos. 4x in NT. This is a tower or other kind of structure that is fortified.
^CLV “first” = proton. Related to “places of honor” in v7 & “first” in v18. From protos (see note XXXIV above). This is firstly, before, in the beginning, formerly.
^CLVI “sit down” = kathizo. Related to “were silent” in v4. From kathezomai (to sit down, be seated); {from kata (down, against, according to, among) + hezomai (to sit); {from aphedron (a seat, a base); from hedra (see note XIX above)}}. This is to sit, set, appoint, stay, rest.

^CLVII “estimate” = psephizo. 2x in NT. From psephos (smooth pebble; used to cast a vote or as a counter); from the same as psallo (to twang, play, sing psalms, pluck a stringed instrument such as a harp); {from psao (to rub) or pselaphao (to feel about for, investigate by touching; figuratively, to seek to discover); {from psallo (see above) + haphao (to handle)}}. This is to count or calculate. It refers to the stones as counters.
^CLVIII “cost” = dapane. Related to “dinner” in v12. 1x in NT. See note LXII above.
^CLIX “has” = echo. Same as “cannot” in v14. See note LXXIX above.
^CLX “complete” = apartismos. Related to “meal” in v1 & “luncheon” in v12. 1x in NT. From apartizo (to finish) OR from aparti (from now, already); {from apo (from, away from) + arti (now, in the moment); {from airo (see note VII above)}}. This is completion or perfection.

^CLXI “laid” = tithemi. Related to “immediately” in v5. See note XXVII above.
^CLXII “foundation” = themelios. Related to “immediately” in v5 & “laid” in v29. 16x in NT. From tithemi (see note XXVII above). This is related to a foundation, building substructure. It is a foundation in a literal or figurative sense.
^CLXIII “able” = ischuo. Same as “could” in v6. See note XXX above.
^CLXIV “finish” = ekteleo. 2x in NT. From ek (from, from out of) + teleo (to complete, fulfill, accomplish, end); {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 finish out, complete, bring to the final outcome.

^CLXV “see” = theoreo. From theaomai (to behold, look upon, see, contemplate, visit); from thaomai (to gaze at a spectacle; to look at or contemplate as a spectator; to interpret something in efforts to grasp its significance); from theoros (a spectator or envoy). This is gazing, beholding, experiencing, discerning. It is looking at something to analyze it and concentrate on what it means. This is the root of the word “theatre” in that people concentrate on the action of the play to understand its meaning.
^CLXVI “ridicule” = empaizo. 13x in NT. From en (in, on, at, by, with, among) + paizo (to play like a child does – can include singing and dancing); {from pais (child, youth, servant, slave); perhaps from paio (to strike or sting)}. This is to mock, ridicule, jeer.
^CLXVII “fellow” = anthropos. Same as “man” in v2. See note XII above.

^CLXVIII “king” = basileus. Related to “move up” in v10 & “kingdom” in v15 & “carry” in v27. See note LXXXVI above.
^CLXIX “going out” = poreuomai. Same as “go” in v10. See note XLVIII above.
^CLXX “wage” = sumballo. Related to “parable” in v7. 6x in NT. From sun (with, together with, joined closely) + ballo (see note XXXV above). This is properly to throw together. So, it can mean happening upon someone or something with or without hostile motives. In the sense of combining, it can mean to speak, consult, or dispute. Mentally, it can mean to consider something as throwing multiple ideas together to ponder and weigh them. It can imply coming to someone’s aid, joining them, or attacking.
^CLXXI “war” = polemos. 18x in NT. From pelomai (to bustle) or from polus (much, many, abundant). This is war, quarrel, strife; battle, whether one time or on-going. It is war in a literal or figurative sense.

^CLXXII “first” = proton. Same as “first” in v28. See note CLV above.
^CLXXIII “consider” = bouleuo. 6x in NT. From boule (counsel, plan, purpose, decision; wisdom that comes from deliberation); from boulomai (to wish, desire, intend; to plan with great determination). This is to deliberate, consider, plan together, advise, or resolve to do something.
^CLXXIV “able” = dunatos. Related to “cannot” in v20. From dunamai (see note CXIV above). This is mighty or powerful. It speaks of ability of persons, possibility of things. It is what can be given the power or ability that the subject exhibits. The root verb is also related to miracles i.e. deeds of power.

^CLXXV “ten” = deka. This is ten, a number associated with perfection (to a lesser extent than the number seven). It is where “decade” and “decathlon” come from.
^CLXXVI “thousand” = chilias. From chilioi (thousand; symbolically it has a sense of inclusiveness of every thing). This is thousand. Figuratively, it has the sense of totality.
^CLXXVII “oppose” = hupantao. 10x in NT. From hupo (by, under, about, subordinate to) + antao (to meet with personally) OR from hupo (see above) + anti (opposite, instead of, against). This is to encounter someone or to go to meet them.
^CLXXVIII “twenty” = eikosi. 11x in NT. This is twenty.

^CLXXIX “delegation” = presbeia. 2x in NT. From presbeuo (to be mature; to be an elder, representative, or ambassador; figuratively, to a preacher); from presbuteros (an elder as one of the Sanhedrin and also in the Christian assembly in the early church); from presbus (old man). This is age, seniority, ambassador, delegation.
^CLXXX “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.)
^CLXXXI “become” = eimi. Same as “were” in v1. See note IX above.
^CLXXXII “give up” = apotasso. Related to “ordered” in v22. 6x in NT. From apo (from, away from) + tasso (see note CXXVI above). This is to say goodbye, to dismiss someone, renounce, give up, set apart, forsake.
^CLXXXIII “possessions” = huparcho. Related to “leader” n v1 & “start” in v9. From hupo (by, under, about, subordinate to) + archo (see note IV above). This is to begin or be ready, to exist or possess. It is what one already has or possesses.

^CLXXXIV “salt” = halas. 8x in NT. From hals (salt or a body of salt water). This is salt, figurative for prudence.
^CLXXXV “good” = kalos. This is good, noble, beautiful, correct, or worthy. This is external signs of goodness like beauty, demonstrations of honorable character, showing moral virtues. A different word, agathos, speaks of intrinsic good.
^CLXXXVI “lost…taste” = moraino. 4x in NT. From moros (dull, stupid, moronic, becoming detached from reality); perhaps from musterion (a mystery or a secret doctrine that requires initiation to learn); from mustes (an initiate); from mueo (to initiate someone into the secrets or mysteries of an order; to instruct learn, be disciples; properly, shutting your mouth and eyes to experience mystery); from muo (shutting eyes or mouth). This is to become a fool, taint, become insipid or useless. It can also mean tasteless.
^CLXXXVII “saltiness be restored” = artuo. Related to “meal” in v1 & “luncheon” in v12 & “complete” in v28. 3x in NT. Probably from airo (see note VII above). This is to prepare, season, make salty, add spices.

^CLXXXVIII “useful” = euthetos. Related to “immediately” in v5 & “laid” and “foundation” in v29. From eu (see note XXVII above) + tithemi (see note XXVII above). This is suitable, well-placed, useful, appropriate.
^CLXXXIX “soil” = ge. Related to “neighbors” in v12. See note LXVII above.
^CXC “manure pile” = kopria. 2x in NT. From kopros (dung); perhaps akin to kopto (to cut, strike, cut off; beating the chest to lament and so to mourn). This is manure or a pile of manure.
^CXCI “throw” = ballo. Related to “parable” in v7 & “wage” in v31. See note XXXV above.
^CXCII “ears” = ous. This is the physical ear, or the perception of hearing, whether physical or cognitive.