Luke 16

^I “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.
^II “was” = eimi. This is to be, exist.
^III “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.
^IV “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.
^V “had” = echo. This is to have, hold, possess.

^VI “manager” = oikonomos. 10x in NT. From oiokos (house – the building, the household, the family, descendants; the temple) + nemo (to manage) OR from oikos (see above) + the base of 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 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.
^VII “charges were brought” = diaballo. 1x in NT. From dia (through, across to the other side, thoroughly) + ballo (to throw, cast, place, put, rush, drop). This is to bring charges – quite often implying malicious intent. Literally, it is to throw to one side and the other, whether a physical object or a careless word. It is the verb that the Greek word for the devil is based on (diabolos).
^VIII “squandering” = diaskorpizo. 9x in NT. From dia (through, on account of, across, thoroughly) + skorpizo (to scatter, distribute, dissipate, waste). This is to separate or disperse. Figuratively, it can be squander or waste.
^IX “property” = huparcho. From hupo (by, under, about, subordinate to) + archo (to rule, begin, have first rank or have political power). This is to begin or be ready, to exist or possess. It is what one already has or possesses.

^X “summoned” = 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.
^XI “hear” = akouo. This is hear or listen, but it also means to understand by hearing. This is where the word “acoustics” comes from.
^XII “give” = apodidomi. From apo (from, away from) + didomi (give, offer, place, bestow, deliver; give in a literal or figurative sense). This is to give back, return, give away. It is to restore as when one makes payment – to rend what is due, to sell.
^XIII “accounting” = logos. From lego (to speak, tell, mention). 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.

^XIV “management” = oikonomia. Related to “manger” in v1. 9x in NT. From oikonomeo (a steward, manager, or guardian; someone whose job it is to oversee a house; a treasurer or other fiscal agent; figuratively, someone who preaches the good news); from oikonomos (see note VI above). This is stewardship, management, or administration. It is one who looks after the resources or household affairs for someone else (their house or estate). It can also refer to a religious economy.
^XV “cannot” = ou…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.
^XVI “be…manager” = oikonomeo. Related to “manager” in v1 & “management” in v2. 1x in NT. See note XIV above.

^XVII “do” = poieo. This is to make, do, act, construct, abide, or cause.
^XVIII “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.
^XIX “position” = oikonomia. Same as “management” in v2. See note XIV above.
^XX “taking…away” = aphaireo. 10x in NT. From apo (from, away from) + haireo (to take, choose, or prefer) {probably related to airo (raise, take up, lift, remove)}. This is remove, take away, cut in a literal or figurative sense.

^XXI “strong enough” = ischuo. Related to “had” in v1. From ischus (strength, might, power, force, ability; power that engages immediate resistance); {perhaps from is (force) + echo (see note V 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.
^XXII “dig” = skapto. 3x in NT. This is to gid or excavate.
^XXIII “am ashamed” = aischunomai. 5x in NT. From aischos (shame, disgrace, disfigurement). This is to be ashamed, be put to shame, consider something a disgrace, shrink.
^XXIV “beg” = epaiteo. 2x in NT. From epi (on, upon, to, against, what is fitting) + aiteo (to ask, demand, beg, desire). This is to beg as in ask for alms. It can also mean being a beggar.

^XXV “decided” = ginosko. This is to know, recognize, realize, perceive, learn. It is knowledge gained through personal experience.
^XXVI “dismissed” = methistemi. 5x in NT. From meta (with, among, after, beyond) + histemi (to make to stand, place, set up, establish, appoint, stand by, stand still, stand ready, stand firm, be steadfast). This is to change, remove, transfer, dismiss, carry away, seduce.
^XXVII “welcome” = dechomai. This is to warmly receive, be ready for what is offered, take, accept, or welcome. It is to receive in a literal or figurative sense.
^XXVIII “homes” = oikos. Related to “manager” in v1 & “management” and “be…manager” in v2. See note VI above.

^XXIX “summoning” = proskaleo. From pros (at, to, toward, with) + kaleo (to call by name, invite, to name, bid, summon, call aloud); {related to keleuo (to command, order, direct); from kelomai (to urge on)}. This is to call to oneself, summon.
^XXX “debtors” = chreopheiletes. 2x in NT. Probably from chreos (debt) + opheiletes (one who owes, is a debtor or someone under obligation; figuratively, a culprit, delinquent, or sinner); {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)} OR from chrao (to lend); {akin to chre (what is proper, fitting, or necessary); from chraomai (to use, make use of, give what is needed, act in a specific way, request)} + opheiletes (see above). This is someone who owes a loan, a debtor.
^XXXI “one by one” = heis + hekastos. Heis is one, a person, only, some. Hekastos is 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.
^XXXII “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.
^XXXIII “owe” = opheilo. Related to “debtors” in v5. See note XXX above.

^XXXIV “hundred” = hekaton. 17x in NT. This is hundred literal or figurative.
^XXXV “jugs” = batos. 1x in NT. From Hebrew bath (a bath; an old measurement used for liquids); probably from battah (steep, desolation; root may mean to shatter). This is a bath, an old measurement used for liquids.
^XXXVI “olive oil” = elaion. 11x in NT. From elaia (the olive tree or that which it produces; can also refer to the Mount of Olives). This is olive oil.
^XXXVII “take” = dechomai. Same as “welcome” in v4. See note XXVII above.
^XXXVIII “bill” = gramma. 15x in NT. From grapho (to write, describe). This is something drawn or written. So, it could be a letter of the alphabet, an epistle, a book, literature, etc.

^XXXIX “sit down” = kathizo. From kathezomai (to sit down, be seated); {from kata (down, against, according to, among) + hezomai (to sit); {from aphedron (a seat, a base)}}. This is to sit, set, appoint, stay, rest.
^XL “quickly” = tacheos. 10x in NT. From tachus (quickly, promptly; without unreasonable delay). This is quickly, at once, soon, suddenly.
^XLI “make” = grapho. Related to “bill” in v6. See note XXXVIII above.
^XLII “fifty” = pentekonta. 7x in NT. From pente (five; perhaps symbolically linked with the Temple or redemption) + deka (ten or -teen). This is fifty.

^XLIII “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.
^XLIV “containers” = koros. 1x in NT. From Hebrew kor (cor, kor; originally, a large vessel; used specifically for a unit of dry measure); from the same as kur (furnace, smelting pot; root may mean to dig or excavate). This is a cor – a unit of dry measure. It may be about 120 gallons.
^XLV “wheat” = 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.
^XLVI “said” = lego. Related to “accounting” in v2. See note XIII above.
^XLVII “eighty” = ogdoekonta. Related to “fifty” in v6. 2x in NT. From ogdoos (the eighth); {from okto (eight)} + deka (see note XLII above). This is eighty.

^XLVIII “commended” = epaineo. 6x in NT. From epi (on, upon, against, what is fitting) + aineo (to praise, praise God); {from ainos (praise, saying, story, proverb)}. This is to praise or laud. It is to give someone the credit that they are due.
^XLIX “dishonest” = adikia. 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.
^L “acted” = poieo. Same as “do” in v3. See note XVII above.
^LI “shrewdly” = phronimos. 1x in NT. From phronimos (wise in a practical sense, prudent, or sensible; savvy, rooted in one’s own point of view, thoughtful; also conceited); from phroneo (to think, judge, use one’s mind, have an opinion, shape one’s opinion through action); 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 sensibly, wisely – guided by one’s gut insight.

^LII “children” = huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.
^LIII “age” = aion. From the same as aei (ever, always, unceasingly, perpetually; on every occasion). This is an age, cycle of time, course, continued duration. It is also used to describe the eternal or forever. This is the word used to discuss the present age or the messianic age.
^LIV “more shrewd” = phronimos. Related to “shrewdly” in v8. 14x in NT. See note LI above.
^LV “generation” = genea. From genos (family, offspring, kin – in a literal or figurative sense); from ginomai (to come into being, to happen, become, be born; to emerge from one state or condition to another; this is coming into being with the sense of movement or growth). This is family, generation, kind, or nation. As generation, it implies an age as a period of time. It can also mean infinity. This is the root of the word “generation.
^LVI “light” = phos. Related to “summoned” in v2. From phao (see note X above). 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.

^LVII “make” = poieo. Same as “do” in v3. See note XVII above.
^LVIII “friends” = philos. This is dear, beloved, a friend, an associate; friendship with personal affection, a trusted confidante; love from personal experience with another person.
^LIX “wealth” = mamonas. 4x in NT– also used in the parable of the dishonest manager in Luke 16:9, 11. From Aramaic mamona (money, wealth); related to Hebrew mamon (money, property). This is riches, wealth, possessions, mammon, or property. See https://en.wiktionary.org/wiki/Mammon#English

^LX “is gone” = ekleipo. 4x in NT. From ek (from, from out of) + leipo (to leave behind, remain, lack, abandon, fall behind while racing). This is to leave out, omit, cease, be obscured, die out.
^LXI “eternal” = aionios. Related to “age” in v8. From aion (see note LIII above). This is age-long, forever, everlasting. Properly, that which lasts for an age. This is where eon comes from.
^LXII “homes” = skene. 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 a tent, booth, tabernacle, or dwelling. It could be a cloth hut. This is a tent in a literal or figurative sense.

^LXIII “faithful” = pistos. From peitho (to have confidence, urge, be persuaded, agree, assure, believe, have confidence, trust). 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.
^LXIV “very little” = elaschistos. 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.
^LXV “much” = polus. Related to “rich” in v1. See note III above.
^LXVI “dishonest” = adikos. Related to “dishonest” in v8. 12x in NT. See note XLIX above.

^LXVII “been” = ginomai. Related to “generation” in v8. See note LV above.
^LXVIII “entrust” = pisteuo. Related to “faithful” in v10. From pistis (faith, faithfulness, belief, trust, confidence; to be persuaded or come to trust); from peitho (see note LXIII above). This is to believe, entrust, have faith it, affirm, have confidence in. This is less to do with a series of beliefs or doctrines that one believes and more to do with faithfulness, loyalty, and fidelity. It is trusting and then acting based on that trust.
^LXIX “true” = alethinos. From alethes (true, unconcealed; true because it is in concert with fact and reality – attested; literally, what cannot be hidden; truth stands up to the test and scrutiny and is undeniable, authentic); {from a (not) + lanthano (concealed, hidden, unnoticed; to shut one’s eyes to, unwittingly, unawares)}. This is literally made of truth – that which is true or real, authentic. Something that is true from its source and has integrity.

^LXX “been” = ginomai. Same as “been” in v11. See note LXVII above.
^LXXI “another” = allotrios. 14x in NT. From allos (other, another; another of a similar kind or type). This is strange, another foreign. It is something that belongs to someone else. It could mean hostile or alien.
^LXXII “give” = didomi. Related to “give” in v2. See note XII above.
^LXXIII “slave” = oiketes. Related to “manager” in v1 & “management” and “be…manager” in v2 & “homes” in v4. 5x in NT. From oikeo (to settle or be established somewhere in a permanent way, to make a home or live at home); from oikos (see note VI above). This is a servant working in a house.
^LXXIV “serve” = douleuo. From doulos (a servant or for a slave, enslaved; someone who belongs to someone else, but could be voluntary to pay off debt or involuntary – captured in war and enslaved; a metaphor for serving Christ); perhaps from deo (to tie, bind, fasten, impel, compel; to declare something against the law or prohibited). This is to be a slave, serve, do service, obey, be devoted.

^LXXV “two” = duo. This is two or both.
^LXXVI “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.
^LXXVII “love” = agapao. Perhaps from agan (much). This is love, longing for, taking pleasure in. It is divine love or human love that echoes divine love.
^LXXVIII “other” = heteros. Same as “another” in v7. See note XLIII above.

^LXXIX “be devoted” = antecho. Related to “had” in v1 & “strong enough” in v3. 4x in NT. From anti (opposite, instead of, against) + echo (see note V above). This is to hold against – to be devoted, cling to, hold fast support. It is a holding close that corresponds to what is being held lose, adhering to or caring for.
^LXXX “despise” = kataphroneo. Related to “shrewdly” and “more shrewd” in v8. 9x in NT. From kata (down, against, among, according to) + phroneo (see note LI above). This is to disregard despise look down, think little of. It can be active scorn or a generally hostile view. It can be disregarding or ignoring something because it is considered of little importance. This can also be thinking someone unworthy and hating them. Additionally, it can be to think against something.
^LXXXI “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.

^LXXXII “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.
^LXXXIII “were” = huparcho. Same as “property” in v1. See note IX above.
^LXXXIV “lovers of money” = philarguros. Related to “friends” in v9. 2x in NT. From philos (see note LVIII above) + arguros (silver, whether the metal itself or things made from silver); {from argos (shining)}. This is one who lives silver or money – a greedy person.
^LXXXV “all” = pas. This is all or every.
^LXXXVI “ridiculed” = ekmukterizo. 2x in NT. From ek (from, from out of) + mukterizo (to sneer at, mock, ridicule, reject; to turn one’s nose at someone or to make mouths); {from mukter (nostril) OR from mukaomai (to roar or bellow); {from muzo (to moo)}}. This is to deride, ridicule, sneer, reject. It is to snort in contempt.

^LXXXVII “justify” = dikaioo. Related to “dishonest” in v8 & “dishonest” in v10. From dikaios (correct, righteous – implies innocent; this is that which conforms to God’s notion of justice, uprightness); from dike (see note XLIX above). This is to be righteous, plead the cause of, justify, acquit. Properly, it is being approved, particularly carrying the weight of a legal judgment. It is upright, render just, or innocent.
^LXXXVIII “in the sight of” = enopios. Related to “man” in v1. From en (in, on, at, by, with) + ops (see note IV above). This is literally “in sight of.” It means before in a literal or figurative sense.
^LXXXIX “others” = anthropos. Same as “man” in v1. See note IV above.

^XC “knows” = ginosko. Same as “decided” in v4. See note XXV above.
^XCI “hearts” = 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.
^XCII “prized” = hupselos. 12x in NT– in Matthew’s and Luke’s Temptation story as well as Matthew and Mark’s Transfiguration accounts. 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 high, lofty, or exalted. It can be lofty in elevation or in character.
^XCIII “humans” = anthropos. Same as “man” in v1. See note IV above.
^XCIV “abomination” = bdelugma. 6x in NT. From bdelussomai (properly, to stink; to be foul and thus detestable like a bad odor; to be abhorrent or disgusted); from bdeo (to stink). This is something accursed or abominable. It is something that stinks and so is abhorrent. Specially, it can refer to an abomination or idolatry.

^XCV “law” = nomos. Related to “manager” in v1 & “management” and “be…manager” in v2. See note VI above.
^XCVI “prophets” = prophetes. Related to “summoned” in v2 & “light” in v8. From pro (before, in front of, earlier than) + phemi (see note X above). This is a prophet or poet – one who speaks with inspiration from God.
^XCVII “John” = Ioannes. From Hebrew yochanan (Johanan); from Yehochanan (“the Lord has been gracious”); {from YHVH (proper name of the God of Israel); {from havah (to become); from hayah (to be, exist, happen)} + chanan (beseech, show favor, be gracious; properly, to bend in kindness to someone with less status). This is John, meaning “the Lord has been gracious.”

^XCVIII “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.
^XCIX “good news…is being proclaimed” = euaggelizo. From eu (well, good, rightly) + aggelos (angel, messenger; a messenger from God bringing news – whether a prophet or an angel) {from aggellos (to bring tidings); probably from ago (to bring, lead, carry, guide)}. This is evangelize – literally to preach the good news. It can be those who hear the news, the news, or a way to say gospel.
^C “everyone” = pas. Same as “all” in v14. See note LXXXV above.
^CI “enter…by force” = biazo. 2x in NT. From bia (force, violence, strength). This is to force, use power to seize.

^CII “easier” = eukopoteros. Related to “proclaimed” in v16. 7x in NT. From eukopos (easy); {from eu (see note XCIX above) + 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 easier, better for labor.
^CIII “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.
^CIV “earth” = ge. This is earth, land, soil, region, country, the inhabitants of an area.

^CV “pass away” = parerchomai. From para (from beside, by) + erchomai (to come, go). This is pass by, neglect, disregard. Figuratively, it can mean to perish or to become void.
^CVI “stroke of a letter” = keraia. 2x in NT. From keras (a horn or a projection that sticks out like a horn from the altar; horns symbolized power). This is little horn or little hook – to indicate a stroke of a letter, accents and diacritical marks. Figuratively, this is the smallest part of a letter of the law.
^CVII “dropped” = pipto. This is to fall literally or figuratively.

^CVIII “anyone” = pas. Same as “all” in v14. See note LXXXV above.
^CIX “divorces” = 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.
^CX “wife” = gune. Related to “generation” in v8 & “been” in v11. Perhaps from ginomai (see note LV above). This is woman, wife, or bride. This is where the word “gynecologist” comes from.

^CXI “marries” = gameo. From gamos (a wedding, whether the ceremony, the feast, or the marriage itself). This is to marry.
^CXII “another” = heteros. Same as “another” in v7. See note XLIII above.
^CXIII “commits adultery” = moicheuo. 15x in NT. From moichos (adulterer; a man who has been with a married woman; used figuratively of an apostate). This is committing adultery or adultery itself. Used of a man with a married woman or a married man with anyone other than his wife.
^CXIV “husband” = aner. Related to “man” in v1. See note IV above.

^CXV “dressed in” = endidusko. 2x in NT– 1x when the soldiers dressed Jesus in purple at the crucifixion in Mark 15:17 & 1x of the rich man dressed in purple in Luke 16:19. From enduo (to clothe, put on in a literal or figurative sense); {from en (in, on, at, by, with, within) + duno (to enter, sink into; can also be set like the sun); {from duo (to sink)}}. This is to be clothed in or put on.
^CXVI “purple” = porphura. 4x in NT– 2x of the purple cloak the soldiers put on Jesus at the crucifixion, 1x of the rich man in Luke 16 & 1x of the purple goods from Babylon in Revelation 18:12. Perhaps from phuro (to mix something dry with something wet). This is purple dye, cloth, or a garment from that cloth. Its shade ranged from violet to scarlet to blue. The dye was made from a snail. The color symbolized royalty, wealth, or power.
^CXVII “fine linen” = bussos. 1x in NT. From Hebrew buts (byssus). Root may mean to bleach. This is byssus, a kind of flax or linen made out of it. It was a desirable, delicate, and costly fabric.

^CXVIII “feasted” = euphraino. Related to “proclaimed” in v16 & “easier” in v17 & “shrewdly” and “more shrewd” in v8 & “despise” in v13. 14x in NT. From eu (see note XCIX above) + phren (see note LI above). This is to be glad, revel, feast. It is having a positive outlook, rejoicing.
^CXIX “sumptuously” = lampros. 1x in NT. From lampros (shining, splendid, magnificent); from lampo (to give light literally or figuratively). This is splendidly, luxuriously.
^CXX “day” = hemera. Perhaps from hemai (to sit). This is day, time, or daybreak.
^CXXI “gate” = pulon. 18x in NT. From pule (gate, large entrance to a city or a fortress; often used for an exit way; often figurative for authority and power). This is a porch, gateway, or vestibule. It is a passageway from the street through the house to the courtyard.
^CXXII “lay” = ballo. Related to “charges were brought” in v1. See note VII above.

^CXXIII “poor man” = 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.
^CXXIV “named” = onoma. Related to “decided” in v4. May be from ginosko (see note XXV 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.
^CXXV “Lazarus” = Lazaros. 15x in NT. From Hebrew Elazar (God has helped or God is helper); {from el (God, a god) + azar (to help, protect, support, ally; properly, to surround so as to provide aid)}. This is Lazarus or Eliezer, meaning “God has helped” or “God is helper.”
^CXXVI “covered with sores” = helkoo. 1x in NT. From helkos (wound, ulcer); from helkuo (to drag, pull, draw in). This is to wound or suffer from ulcers.

^CXXVII “longed” = epithumeo. 16x in NT. From epi (on, upon, fitting) + thumos (passion, wrath; actions emerging from passion or impulse) {from thuo (to rush along, breathe violently, offer sacrifice)}. This is desire, lust, longing for, setting one’s heart on. It is a longing whether good or bad. In either case, passion and yearning is set on the object of desire.
^CXXVIII “satisfy…hunger” = chortazo. 16x in NT. From chortos (food, grass, grain, hay; a place for feeding, a court, garden; by implication, a pasture or vegetation). This is to feed, fodder, fill, or satisfy. It carries the sense of abundantly supplied food – even gorging on food.
^CXXIX “fell” = pipto. Same as “dropped” in v17. See note CVII above.
^CXXX “table” = trapeza. 15x in NT. Probably from tessares (four; figuratively, can mean total inclusion or universality) + peze (by foot or land) or pezos (by foot or land); {from pous (foot)}. This is a table – whether for eating or conducting business. Literally, four feet. This is where the word “trapeze” comes from.

^CXXXI “dogs” = kuon. 5x in NT– do not give what is holy to dogs (Mt 7:6), dogs licked Lazarus’s wounds in the Parable of the Rich Man and Lazarus (Lk 16:21), beware of the dogs who mutilate the flesh (Ph 3:2), the dog returns to its own vomit (2 Pet 2:22), and outside are the dogs and sorcerers and fornicators and murders and idolaters (Rev 22:15). This is a dog as a scavenger or, figuratively, a spiritual predator.
^CXXXII “come” = erchomai. Related to “pass away” in v17. See note CV above.
^CXXXIII “lick” = apoleicho. 1x in NT. From apo (from, away from) + leicho (to lick) OR from epileicho (to lick over); {from epi (on, upon, what is fitting) + leicho (to lick)}. This is to lick, lick up.
^CXXXIV “sores” = helkos. Related to “covered with sores” in v20. 3x in NT. See note CXXVI above.

^CXXXV {untranslated} = ginomai. Same as “been” in v11. See note LXVII above.
^CXXXVI “died” = apothnesko. From apo (from, away from) + thnesko (to die, be dead). This is to die off. It is death with an emphasis on the way that death separates. It can also mean to wither or decay.
^CXXXVII “carried away” = apophero. 6x in NT. From apo (from, away from) + phero (to bear, bring, lead, make known publicly; to carry in a literal or figurative sense). This is to carry off or away. It can mean carry off violently.

^CXXXVIII “angels” = aggelos. Related to “proclaimed” in v16. See note XCIX above.
^CXXXIX “to be with” = eis + kolpos. Literally, “into the bosom of.” Kolpos is 6x in NT.  It is bosom (as in the bosom of Abraham from Like 16:22-23). It is also chest, where their garments would fold over. Reclining in this position connoted intimacy and union.
^CXL “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.
^CXLI “buried” = thapto. 11x in NT. This is to bury or hold a funeral.

^CXLII “Hades” = Hades. 10x in NT. From a (not, without) + horao (to see, perceive, attend to, look upon, experience; to stare at, which implies clear discernment; by extension, attending to what was seen and learned; to see, often with a metaphorical sense, which can include inward spiritual seeing). This is Literally, the world that is not seen. It is Hades, hell, the place where the dead reside. It can also refer to the grave.
^CXLIII “being” = huparcho. Same as “property” in v1. See note IX above.
^CXLIV “tormented” = basanos. Related to “kingdom” in v16. 3x in NT. From basis (see note XCVIII above). This is to torture or torment or afflict. Properly, it refers to a touchstone – used to test how pure gold or silver are by what mark they leave behind.

^CXLV “lifted up” = epairo. Related to “taking…away” in v3. 19x in NT. From epi (on, upon, among, what is fitting) + airo (raise, take up, lift, remove). This is to lift up or raise in a literal or figurative sense. Figuratively, it could mean to exalt oneself.
^CXLVI “eyes” = ophthalmos. Related to “man” in v1 & “in the sight of” in v15. From optanomai (see note IV above). This is eye or sight. It is used figuratively for the mind’s eye, a vision, or for envy.
^CXLVII “saw” = horao. Related to “man” in v1 & “in the sight of” in v15 & “looked up” in v23. See note IV above.
^CXLVIII “side” = kolpos. Same as “to be with” in v22. See note CXXXIX above.

^CXLIX “called out” = phoneo. Same as “summoned” in v2. See note X above.
^CL “Father” = pater. This is father in a literal or figurative sense. Could be elder, senior, ancestor, originator, or patriarch.
^CLI “have mercy on” = eleeo. From eleos (mercy, pity, tender mercy, or compassion; generally understood in action by word or deed). This is to have pity on, show mercy to, be compassionate; often used for God’s grace. When we sing or say “kyrie eleison” (Lord, have mercy), it is from this root verb.
^CLII “send” = pempo. This is to send, put forth, or dispatch. This often refers to a temporary errand. It is sending someone with a focus on the place they departed from. By contrast, another Greek word, hiemi, emphasizes the destination and yet another word, stello, focuses on the motion that goes with the sending.
^CLIII “dip” = bapto. 4x in NT. This is to dip, dye, or submerge in liquid. It is the root of the word “baptism.”

^CLIV “tip” = akron. 6x in NT. Related to akantha (thorn bush, thorn); from ake (point, edge). This is end, tip, top, extreme.
^CLV “finger” = daktulos. Related to “fifty” in v6 & “eighty” in v7. 8x in NT. Probably from deka (see note XLII above). This is finger. It is part of where “pterodactyl” comes from.
^CLVI “water” = hudor. Perhaps from huetos (rain); from huo (to rain). This is water literal or figurative. It is one of the roots that “hydrogen” and “hydroelectric” come from.
^CLVII “cool” = katapsucho. 1x in NT. From kata (down, against, among, according to) + psucho (to breathe, blow, bring cool air). This is to cool or refresh.

^CLVIII “tongue” = glossa. Root refers to a point that sticks out. This is tongue in a literal sense, but can also refer to language or a nation that speaks a different language. Figuratively, it can also refer to speaking in tongues or speech inspired by the Spirit.
^CLIX “am in agony” = odunao. Related to “dressed in” in v19. 4x in NT– 1x of Jesus’s parents when they lose him at the Temple (Luke 2:48), 2x of the Rich Man’s agony in the Parable of the Rich Man and Lazarus (Luke 16:24-25), and 1x when Paul feels grief on saying goodbye to the Ephesian elders (Acts 20:38). From odunao (pain, grief, sorrow, whether physical or mental); from duno (see note CXV above). This is to cause or experience great pain, whether of mind or body. It is personal anguish that is shown through grieving.
^CLX “flames” = phlox. 7x in NT. From phlego (to burn or flash). This is a flame or blaze. It is where the flowers of the same name take their name from.

^CLXI “child” = teknon. From tikto (to beget, bring forth, produce). This is a child, descendant, or inhabitant.
^CLXII “remember” = mimnesko. From mnaomai (to remember; by implication give reward or consequence); perhaps from meno (to stay, abide, wait, endure). This is to remind or remember. It is memory through an active, intentional process or being mindful of. It is not incidentally or accidentally remembering.
^CLXIII “lifetime” = 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.
^CLXIV “received” = apolambano. 10x in NT. From apo (from, away from) + lambano (active acceptance/taking of what is available or what has been offered; emphasizes the choice and action of the individual). This is to receive back, separate, to get one’s due.
^CLXV “good” = 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.

^CLXVI “in like manner” = homoios. From homoios (similar to, resembling, like); from the same as homou (together); from homos (the same). This is likewise or equally.
^CLXVII “evil” = kakos. This is bad, evil, harm, ill. It is evil that is part of someone’s core character – intrinsic, rotted, worthless, depraved, causing harm. It refers to deep inner malice that comes from a rotten character. Can be contrasted with the Greek poneros, which is that which bears pain – a focus on the miseries and pains that come with evil. Also contrasting the Greek sapros, which deals with falling away from a previously embodied virtue.
^CLXVIII “comforted” = parakaleo. Related to “summoning” in v5. From para (beside, by, in the presence of) + kaleo (see note XXIX above). This is to call to, summon, invite, request, or beg. It can also be exhort or admonish. Also, this can be encourage, comfort, or console. This word has legal overtones and is used of one’s advocate in a courtroom. It is the root of the name of the Holy Spirit “paraclete” is our advocate and comforter.

^CLXIX “great” = megas. This is big in a literal or figurative sense – great, large, exceeding, abundant, high, mighty, perfect, strong, etc.
^CLXX “chasm” = chasma. 1x in NT. From chasko (to gape, yawn). This is gap, gulf, chasm, open space.
^CLXXI “fixed” = sterizo. Related to “dismissed” in v4. 13x in NT. From sterigx (a support, plant down); perhaps from histemi (see note XXVI above). This is to make fast, support, strengthen, establish, fix firmly, to go resolutely.

^CLXXII “want” = 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.
^CLXXIII “pass” = diabaino. Related to “kingdom” in v16 & “tormented” in v23. 3x in NT. From dia (through, for the sake of, across, thoroughly) + baino (see note XCVIII above). This is to pass through or step across.
^CLXXIV “cross” = diaperao. 6x in NT. From dia (through, for the sake of, across, thoroughly) + peran (over, beyond, across); {akin to pera (on the far side); perhaps from peiro (to pierce)}. This is to cross or sail over entirely.

^CLXXV “beg” = 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.
^CLXXVI “house” = oikos. Same as “homes” in v4. See note XXVIII above.
^CLXXVII “five” = pente. Related to “fifty” in v6. See note XLII above.

^CLXXVIII “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.
^CLXXIX “warn” = diamarturomai. 15x in NT. From dia (through, across to the other side, thoroughly) + marturomai (to witness, testify, call as a witness, affirm, charge, protest); {from martus (a witness whether having heard or seen something; witness literally, judicially, or figuratively; by analogy, a martyr)}. This is to affirm, give evidence, testify thoroughly. It is giving full testimony.
^CLXXX “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.

^CLXXXI “Moses” = Mouses. From Hebrew Mosheh (Moses); from mashah (to pull out in a literal or figurative sense, to draw out) OR from Egyptian mes or mesu (child, son i.e. child of…). This is Moses – the one drawn out from the water, which is to say, rescued. If derived from the Egyptian, his name would share a root with Rameses and Thutmose.
^CLXXXII “listen” = akouo. Same as “hear” in v2. See note XI above.
^CLXXXIII “dead” = nekros. Perhaps from nekus (corpse). This is dead or lifeless, mortal, corpse. It can also be used figuratively for powerless or ineffective. It is where the word “necrotic” comes from.
^CLXXXIV “goes” = 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.

^CLXXXV “repent” = metanoeo. Related to “decided” in v4 & “named” in v20. From meta (with, among, after, beyond) + noieo (to perceive, think, understand); {from nous (mind, understanding, reasoning faculty, intellect, capacity to reflect); from ginosko (see note XXV above)}. 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.
^CLXXXVI “convinced” = peitho. Related to “faithful” in v10 & “entrust” in v11. See note LXIII above.
^CLXXXVII “rises” = anistemi. Related to “dismissed” in v4 & “fixed” in v26. From ana (upwards, up, again, back, anew) + histemi (see note XXVI above). This is to raise up, rise, appear. It is to stand up literally or figuratively. Can also mean to resurrect.