Luke 20

^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 “one” = heis. This is one, a person, only, some.
^III “day” = hemera. Perhaps from hemai (to sit). This is day, time, or daybreak.
^IV “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.
^V “people” = laos. This is the people or crowd – often used for the chosen people. This is where the word “laity” comes from.
^VI “temple” = hieron. From hieros (sacred, something sacred, temple, holy, set apart; something consecrated to a god). This is the word for temple.

^VII “proclaiming the good news” = 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.
^VIII “chief priests” = archiereus. Related to “temple” in v1. From archo (to rule, begin, have first rank or have political power) + hiereus (a priest literal or figurative – of any faith); {from hieros (see note VI above)} This is a high or chief priest.
^IX “scribes” = grammateus. From gramma (what is drawn or written so a letter of the alphabet, correspondence, literature, learning); from grapho (to write). This is a writer, scribe, or secretary. Within Judaism, it was someone learned in the Law, a teacher. Also used in the Bible of the town-clerk of Ephesus. See Sirach 38:24-39:11 for a lengthier, positive passage about who scribes were and what they meant in society.
^X “came” = ephistemi. From epi (on, upon, what is fitting) + histemi (to stand, place, set up, establish, stand ready, stand firm, be steadfast). This is to stand upon, happen, be present. Usually, it is used in a literal sense.

^XI {untranslated} = lego. This is to speak, say, name, call, command. It is generally to convey verbally.
^XII “authority” = exousia. From exesti (to be permitted or lawful); {from ek (out, out of) + eimi (to be, exist)}. This is power to act or weight. It especially denotes moral authority or influence. It can mean domain, liberty, freedom, capacity, mastery, right, force, or strength.
^XIII “doing” = poieo. This is to make, do, act, construct, abide, or cause.
^XIV “is” = eimi. Related to “authority” in v2. See note XII above.
^XV “gave” = didomi. To give, offer, place, bestow, deliver. This is give in a literal or figurative sense.

^XVI “ask” = 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.
^XVII “question” = logos. Related to {untranslated} in v2. From lego (see note XI above). This is word, statement, speech, analogy. It is a word that carries an idea or expresses a thought, a saying. It could refer to a person with a message or reasoning laid out in words. By implication, this could be a topic, line of reasoning, or a motive. It can be used for a divine utterance or as Word – Christ.
^XVIII “baptism” = baptisma. From baptizo (to submerge, wash, or immerse; used specially for baptism); from bapto (to dip or dye; to entirely cover with liquid, to stain). This is dipping or sinking. Also, the rite of baptism.
^XIX “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.”

^XX “come” = eimi. Same as “is” in v2. See note XIV above.
^XXI “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.
^XXII “human” = 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.

^XXIII “discussed” = sullogizomai. Related to {untranslated} in v2 & “question” in v3. 1x in NT. From sun (with, together with) + logizomai (this is to compute or reckon up, to count; figuratively, it is coming to a conclusion or decision using logic; taking an inventory in a literal or figurative sense); {from logos (see note XVII above)}. This is to reason, consider together or within oneself, to deliberate.
^XXIV “say” = ereo. Related to “ask” in v3. See note XVI above.
^XXV “believe” = pisteuo. From pistis (faith, faithfulness, belief, trust, confidence; to be persuaded or come to trust); from peitho (to have confidence, urge, be persuaded, agree, assure, believe, have confidence, trust). This is to believe, entrust, have faith it, affirm, have confidence in. This is less to do with a series of beliefs or doctrines that one believes and more to do with faithfulness, loyalty, and fidelity. It is trusting and then acting based on that trust.

^XXVI “all” = hapas. From hama (at once, together with) + pas (all, every, every kind of) OR from a (with) + pas (see above). This is all; every part working together as a unit.
^XXVII “stone” = katalithazo. 1x in NT. From kata (down, against, throughout, among) + lithazo (to stone someone); {from lithos (stone literal of figurative).}. This is to stone to great injury or to death.
^XXVIII “convinced” = peitho. Related to “believe” in v5. See note XXV above.
^XXIX “prophet” = prophetes. From pro (before, in front of, earlier than) + phemi (to declare, say, use contrasts in speaking to shed light on one point of view); {from phao (to shine) or phaino (to bring light, cause to appear, shine, become visible or clear)}. This is a prophet or poet – one who speaks with inspiration from God.
^XXX “know” = eido. This is to know, consider perceive, appreciate, behold, or remember. It means seeing with one’s eyes, but also figuratively, it means perceiving – seeing that becomes understanding. So, by implication, this means knowing or being aware.

^XXXI “Jesus” = Iesous. Related to “John” in v4. From Hebrew Yehoshua (Joshua, the Lord is salvation); {from YHVH (see note XIX above) + 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.
^XXXII “began” = archomai. Related to “chief priests” in v1. From archo (see note VIII above). This is to begin or rule.
^XXXIII “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.
^XXXIV “man” = anthropos. Same as “human” in v4. See note XXII above.
^XXXV “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.

^XXXVI “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.
^XXXVII “leased” = ekdidomi. Related to “gave” in v2. 4x in NT– all in the Parable of the Wicked Tenants in the synoptic gospels. From ek (from, from out of) + didomi (see note XV above). This is to give up or out. It can also be to lease or rent.
^XXXVIII “tenants” = georgos. 19x in NT. From ge (earth, land, soil, region, country, the inhabitants of an area) + ergon (word, task, action, employment); {from ergo (to work, accomplish) or from erdo (to do)}. This is wine-dresser, farmer, someone who works the land. It is also where the name “George” comes from.

^XXXIX “went away” = apodemeo. 6x in NT. From apodemos (to go abroad, sojourn in a foreign country); {from apo (from, away from) + demos (district, multitude, rabble, assembly; Greeks bound by similar laws or customs); {from deo (to tie, bind, compel, declare unlawful)}}. This is to travel abroad, be away from home. This word shares a root with “democracy” and “Nicodemus.”
^XL “long” = hikanos. From hikneomai (to reach, come to, attain). This is sufficient, suitable, adequate, competent, ample.
^XLI “time” = chronos. Time in the chronological sense, quantitative time or a duration of time.

^XLII “season” = 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.
^XLIII “sent” = apostello. Related to “came” in v1. From apo (from, away from) + stello (to send, set, arrange, prepare, gather up); {probably from histemi (see note X 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.
^XLIV “slave” = doulos. Related to “went away” in v9. Perhaps from deo (see note XXXIX above). This is used for a servant or for a slave, enslaved. It refers to someone who belongs to someone else. But, it could be voluntary (choosing to be enslaved to pay off debt) or involuntary (captured in war and enslaved). It is used as a metaphor for serving Christ. Slavery was not inherited (i.e. the children of slaves were not assumed to be slaves) and slaves could buy their way to freedom. Slavery was generally on a contractual basis (that is for the duration of how long it took you to pay your debt and/or save up enough money to buy your freedom).

^XLV “produce” = 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.
^XLVI “beat” = dero. 15x in NT. To whip, flog, scourge, beat, thrash.
^XLVII “sent…away” = exapostello. Related to “came” in v1 & “sent” in v10. 13x in NT. From ek (from, from out of) + apostello (see note XLIII above). This is to send away, dismiss, send someone for a mission.
^XLVIII “empty-handed” = kenos. 18x in NT. Properly, this is something that is empty or void. Hence, it is worthless, foolish, ineffective, morally void, pretentious, unreal, or false.

^XLIX “next” = prostithemi. 18x in NT. From pros (at, to, toward, with) + 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 add, place to, bring together for a reason, or add up.
^L “sent” = pempo. This is to send, put forth, or dispatch. This often refers to a temporary errand. It is sending someone with a focus on the place they departed from. By contrast, another Greek word, hiemi, emphasizes the destination and yet another word, stello, focuses on the motion that goes with the sending.
^LI “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.
^LII “insulted” = atimazo. 7x in NT. From atimos (without honor, lacking value, without dignity, despised); {from a (not, without) + time (worth or perceived value; literally, price, but figuratively, the honor or value one sees in someone or something; can be esteem or dignity; can also mean precious or valuables); from tino (to pay, be punished, pay a penalty or fine because of a crime); from tio (to pay respect, value)}. This is to dishonor or disgrace, insult, shame, mistreat. It is mistreating someone because they are seen as lacking value or worth.

^LIII “sent” = pempo. Same as “sent” in v11. See note L above.
^LIV “still” = prostithemi. Same as “next” in v11. See note XLIX above.
^LV “third” = tritos. From treis (three). This is third.
^LVI “wounded” = traumatizo. 2x in NT. From trauma (wood); from titrosko (to wound). This is to wound. It is where “traumatize” comes from.
^LVII “threw out” = ekballo. Related to “parable” in v9. From ek (from, from out of) + ballo (see note XXXIII above). This is to throw, put out, produce, expel, banish. It is eject in a literal or figurative sense.

^LVIII “owner” = 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.
^LIX “send” = pempo. Same as “sent” in v11. See note L above.
^LX “beloved” = agapetos. From agape (love, goodwill, benevolence; God’s divine love); from agapao (to love, take pleasure in, esteem; to prefer). This is Beloved or very dear one. It is a title for the Messiah, but also for Christians. Properly, this is one who personally experiences God’s love.

^LXI “son” = huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.
^LXII “perhaps” = isos. Related to “know” in v7. 1x in NT. From isos (equal, same, similar, consistent); {perhaps from eido (see note XXX above)}. This is equally, likely, perhaps, proportional action.
^LXIII “respect” = entrepo. 9x in NT. From en (in, on, at, by, with) + trepo (to turn; may imply turn with change). This is to turn. It could be to turn to pay rapt attention to, to turn in shame, recoil, or to turn to in respect.

^LXIV “saw” = horao. Related to “human” in v4. See note XXII above.
^LXV “discussed” = dialogizomai. Related to {untranslated} in v2 & “question” in v3 & “discussed” in v5. 16x in NT. From dia (through, because of, across, thoroughly) + logizomai (see note XXIII above). This is to consider, have a back and forth debate with an uncertain conclusion. It can be multiple confused minds reinforcing a faulty conclusion.
^LXVI “heir” = kleronomos. 15x in NT. From kleros (lot, portion, heritage; that share assigned to you; also a lot used to determine something by fate, chance, or divine will); {perhaps from klero (casting a lot) or from klao (to break in pieces as one breaks bread)} + the same as nomos (what is assigned – usage, law, custom, principle; used for the law in general or of God’s law; sometimes used to refer to the first five books of the Bible or the entire Old Testament; also used to refer to theology or the practice and tradition of interpreting and implementing the law of God); {from nemo (to parcel out, assign)}}. This is heir, inheritor, or possessor – whether literal of figurative.

^LXVII “kill” = apokteino. From apo (from, away from) + kteino (to kill). To put to death, kill, slay. Figuratively, this word can mean abolish, destroy, or extinguish.
^LXVIII “inheritance” = kleronomia. Related to “heir” in v14. 14x in NT. From kleronomos (see note LXVI above) + the same as nomos (what is assigned – usage, law, custom, principle; used for the law in general or of God’s law; sometimes used to refer to the first five books of the Bible or the entire Old Testament; also used to refer to theology or the practice and tradition of interpreting and implementing the law of God); {from nemo (to parcel out, assign)}}. This is inheritance, heritage, or possession.
^LXIX “be” = ginomai. Same as {untranslated} in v1. See note I above.

^LXX “come” = erchomai. This is to come or go.
^LXXI “destroy” = 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.
^LXXII “others” = allos. This is other, another. Specifically, it is another of a similar kind or type. There is a different word in Greek that speaks of another as a different kind (heteros).
^LXXIII “heard” = akouo. This is hear or listen, but it also means to understand by hearing. This is where the word “acoustics” comes from.
^LXXIV “heaven forbid” = me + ginomai. Literally, “never may it be.” Ginomai is the same as {untranslated} in v1. See note I above.

^LXXV “looked at” = emblepo. 12x in NT. From en (in, on, at, by, with) + blepo (to see, used primarily in the physical sense; figuratively, seeing, which includes attention and so to watchfulness, being observant, perceiving, beware, and acting on the visual information). This is to look at, gaze, consider, stare, see clearly, look with particular interest.
^LXXVI “text” = grapho. Related to “scribes” in v1. See note IX above.
^LXXVII “mean” = eimi. Same as “is” in v2. See note XIV above.

^LXXVIII “stone” = lithos. Related to “stone” in v6. See note XXVII above.
^LXXIX “builders” = oikodomeo. From oikos (house – the building, the household, the family, descendants; the temple) + domeo (to build). This is to build a house or be a house builder. Figuratively, it can mean to edify or encourage, be strong or embolden.
^LXXX “rejected” = apodokimazo. 9x in NT. From apo (from, away from) + dokimazo (to test, examine, prove; to approve after subjecting to a test to determine if it is real or acceptable; to test in a literal or figurative sense); {from dokimos (what passes the test, approved, acceptable, genuine, verified); from dechomai (to warmly receive, be ready for what is offered, take, accept, or welcome; to receive in a literal or figurative sense) or dokeo (to have an opinion, seem, appear, suppose; a personal judgment; to think); {from dokos (opinion)}}. This is rejected or disqualified following a test. It is rejected after rigorous investigation and so seen as useless or unworthy.
^LXXXI “become” = ginomai. Same as {untranslated} in v1. See note I above.
^LXXXII “cornerstone” = kephale + gonia. Kephale is head or chief. It can be a literal head or, figuratively, a ruler or lord. It can also refer to a corner stone. This is where the word “cephalic” comes from. Gonia is 9x in NT. From gonu (knee, foot). This is corner, angle, or secret place.

^LXXXIII “everyone” = pas. Related to “all” in v6. See note XXVI above.
^LXXXIV “falls” = pipto. This is to fall literally or figuratively.
^LXXXV “broken to pieces” = sunthlao. 2x in NT– both in Parable of the Wicked Tenants in Matthew and Luke. From sun (with, together with) + thlao (to crush). This is to pulverize, crush, shatter, break in pieces.
^LXXXVI “crush” = likmao. 2x in NT– both in Parable of the Wicked Tenants in Matthew and Luke. From likmos (a winnowing fan). This is to grind into a powder, winnow, scatter.

^LXXXVII “realized” = ginosko. This is to know, recognize, realize, perceive, learn. It is knowledge gained through personal experience.
^LXXXVIII “wanted” = 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.
^LXXXIX “lay” = epiballo. Related to “parable” in v9 & “threw out” in v12. 18x in NT. From epi (on, upon, among, what is fitting) + ballo (see note XXXIII above). This is to place on, fall, lay, throw over, think about, waves crashing, emotions emerging.

^XC “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.
^XCI “hour” = hora. This is a set time or period, an hour, instant, or season. This is where the word “hour” comes from.
^XCII “feared” = phobeo. From phobos (panic flight, fear, fear being caused, terror, alarm, that which causes fear, reverence, respect); from phebomai (to flee, withdraw, be put to flight). This is also to put to flight, terrify, frighten, dread, reverence, to withdraw or avoid. It is sometimes used in a positive sense to mean the fear of the Lord, echoing Old Testament language. More commonly, it is fear of following God’s path. This is where the word phobia comes from.

^XCIII “watched” = 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.
^XCIV “sent” = apostello. Same as “sent” in v10. See note XLIII above.
^XCV “spies” = egkathetos.1x in NT. From en (in, on, at, by, with) + kathiemi (to lower, send); {from kata (down, against, throughout) + hiemi (to send)}. This is to lie in wait or spy.

^XCVI “pretended” = hupokrinomai. 1x in NT. From hupo (by, under, about, subordinate to) + 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 to answer, to speak with pretense, to feign.
^XCVII “honest” = 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.
^XCVIII “trap” = 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.

^XCIX “what…said” = logos. Same as “question” in v3. See note XVII above.
^C “hand…over” = paradidomi. Related to “give” in v2 & “leased” in v9. From para (from beside, by) + didomi (see note XV above). This is literally to hand over – hence to deliver, abandon, or betray. It implies a personal involvement.
^CI “jurisdiction” = archomai. Same as “began” in v9. See note XXXII above.
^CII “governor” = hegemon. Related to “proclaiming the good news” in v1. From hegeaomai (to think, suppose, have an opinion; to lead the way, what comes in front or first, initial thought, high esteem or authority; one who commands in an official capacity); from ago (see note VII above). This is a leader in general, but also specifically a governor or commander. This is where “hegemony” comes from.

^CIII “asked” = eperotao. Related to “ask” in v3. From epi (on, upon, against, what is fitting) + erotao (see note XVI above). This is to question, interrogate, seek, or demand. The questioner is at an advantage – in a preferred position when they make their question.
^CIV “teacher” = didaskalos. Related to “teaching” in v2. From didasko (see note IV above). This is teacher or master.
^CV “right” = orthos. 4x in NT. From orthos (straight, direct, morally upright). This is properly, correct, plainly, rightly.
^CVI “show deference” = lambano. Related to “trap” in v20. See note XCVIII above.

^CVII “one” = prosopon. Related to “human” in v4 & “saw” in v14. From pros (at, towards, with) + ops (see note XXII above). This is the face, surface, or front. It can imply presence more generally.
^CVIII “way” = hodos. This is way, road, path, or journey. It can imply progress along a route.
^CIX “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
^CX “truth” = aletheia. From alethes (true, unconcealed; true because it is in concert with fact and reality – attested; literally, what cannot be hidden; truth stands up to test and scrutiny and is undeniable, authentic). {from a (not, without) + lanthano (unnoticed, concealed)}. Truth is literally that which is not or cannot be concealed. This word covers more than the sense of true versus false. It spoke of truth as that which corresponds to reality – reality as opposed to illusion. Thus, it includes, sincerity, straightforwardness, and reality itself.

^CXI “is…lawful” = exesti. Related to “authority” and “is” in v2. From ek (out, out of) + eimi (see note XII 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.
^CXII “pay” = didomi. Same as “gave” in v2. See note XV above.
^CXIII “tribute” = phoros. 5x in NT. From phero (to bear, bring, lead, make known publicly; to carry in a literal or figurative sense).  This is a tax or tribute on an individual or their property rather than telos.
^CXIV “Caesar” = Kaisar. From Latin (Caesar); perhaps from Punic caesai (elephant) OR from Latin a cesiis oculis (because of the blue eyes) OR from Latin a caesarie (because of the hair) OR from Latin a caeso matris utero (born by Caesarean section) OR from Latin caedo (to cut). This is Caesar, at first a last name, then taken as a title by Roman emperors. See https://en.wiktionary.org/wiki/Caesar#Latin

^CXV “perceived” = katanoeo. Related to “realized” in v19. 14x in NT. From kata (down, against, throughout, among) + noeo (to think, understand, conceive, realize, see; one who thinks things through sufficiently to reach a conclusion or value judgment; moral reasoning.); {from nous (mind, understanding, reasoning faculty, intellect, capacity to reflect); from noos (mind); probably from the base as ginosko (see note LXXXVII above)}. This is to consider, discern, perceive, notice, observe. It is to think through something thoroughly in order to come to a conclusion – fully concentrated thinking.
^CXVI “craftiness” = panourgia. Related to “all” in v6 & “everyone” in v18 & “tenants” in v9. 5x in NT. From panourgos (crafty, skillful; one who would done whatever is needed to get their own way); {from pas (see note XXVI above) + ergon (see note XXXVIII above)}. This is craftiness, cunning, or trickery. It is doing anything and everything to make something evil or self-serving happen.
^CXVII “show” = deiknumi. Related to “honest” in v20. See note XCVII above.
^CXVIII “denarius” = denarion. 16x in NT. From Latin deni (ten each) + arius (belonging to). This is a silver Roman coin.

^CXIX “head” = eikon. From eiko (resemble, be like) OR perhaps related to eiko (to submit, give way, be weak, yield). This is a likeness such as an image, statue, or other representation. It implies a prototype that is being mirrored – a replication rather than a shadow. It can be an image in a figurative sense as well. This is where the word “icon” comes from.
^CXX “title” = epigraphe. Related to “scribes” in v1 & “text” in v17. 5x in NT. From epigrapho (to write on, inscribe, read; a literal inscription or a mental one); {from epi (on, upon, to, against, what is fitting) + grapho (see note IX above)}. This is some kind of title or label like an inscription or superscription.
^CXXI “bear” = echo. This is to have, hold, possess.

^CXXII “give” = apodidomi. Related to “gave” in v2 & “leased” in v9 & “hand…over” in v20. From apo (from, away from) + didomi (see note XV above). This is to give back, return, give away. It is to restore as when one makes payment – to rend what is due, to sell.
^CXXIII “were…able” = ischuo. Related to “bear” in v24. From ischus (strength, might, power, force, ability; power that engages immediate resistance); {perhaps from is (force) + echo (see note CXXI 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.
^CXXIV “in the presence of” = enantion. 5x in NT. From enantios (opposite; figuratively, an adversary); {from en (in, on, at, by, with) + antios (set against)} OR from enanti (before); {from en (in, on, at, by, with) + anti (opposite, instead of, against)}.  This is in the presence of.

^CXXV “what…said” = rhema. Related to “ask” in v3 & “say” in v5 & “asked” in v21. From rheo (to speak, command, make, say, speak of); from ereo (see note XVI above). This is word, which implies a matter or thing spoken, a command, report, promise, thing, or business. Often used for narration, commands, or disputes.
^CXXVI “being amazed” = thaumazo. From thauma (a wonder or marvel; used abstractly for wonderment or amazement; something that evokes emotional astonishment); may be 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). This is to marvel, wonder, or admire. To be amazed out of one’s senses or be awestruck. Being astonished and starting to contemplate what was beheld. This root is where the word “theatre” comes from.
^CXXVII “became silent” = sigao. 10x in NT. From sige (silence, hush); perhaps from sizo (to hiss or hush). This is to be silent or hold peace.

^CXXVIII “Sadducees” = Saddoukaios. 14x in NT. Probably from Hebrew tsadoq (Zadok, a personal name); from tsadaq (to be just or righteous, do justice); from tsedeq (rightness, righteousness, just cause, vindication; that which is right in a natural, moral, or legal sense; abstractly equity; figuratively prosperity). This is a Sadducee. 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.
^CXXIX “say…no” = antilego. Related to {untranslated} in v2 & “question” in v3 & “discussed” in v5 & “discussed” in v14. 11x in NT. From anti (opposite, instead of, against) + lego (see note XI above). This is literally to speak against – so, to contradict, oppose, resist. It is being argumentative, especially with a hostile bent through opposition. It can indicate attempts to thwart.
^CXXX “resurrection” = anastasis. Related to “came” in v1 & “sent” in v10 & “sent…away” in v10. 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 (see note X above). 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.
^CXXXI “came” = proserchomai. Related to “come” in v16. From pros (for, at, towards) + erchomai (see note LXX above). This is to approach, draw near, come up to. It is also used figuratively to mean worship.

^CXXXII “asked…a question” = eperotao. Same as “asked” in v21. See note CIII above.
^CXXXIII “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.
^CXXXIV “wrote” = grapho. Same as “text” in v17. See note LXXVI above.

^CXXXV “brother” = adelphos. From a (with, community, fellowship) + delphus (womb). This is a brother in a literal or figurative sense. It is also used of another member of the Church.
^CXXXVI “dies” = 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 “leaving” = echo. Same as “bear” in v24. See note CXXI above.
^CXXXVIII “wife” = gune. Related to {untranslated} in v1. Perhaps from ginomai (see note I above). This is woman, wife, or bride. This is where the word “gynecologist” comes from.
^CXXXIX “no children” = ateknos. 3x in NT. From a (not, without) + teknon (child, descendant, or inhabitant); {from tikto (to beget, bring forth, produce)}. This is without children.

^CXL “marry” = lambano. Same as “show deference” in v21. See note CVI above.
^CXLI “widow” = ho + adelphos + autos + ho + gune. Literally, “the wife of his brother.” “Brother” is adelphos. Same as “brother” in v28. See note CXXXV above. “Wife” is gune. Same as “wife” in v28. See note CXXXVIII above.
^CXLII “raise up” = exanistemi. Related to “came” in v1 & “sent” in v10 & “sent…away” in v10 & “resurrection” in v27. 3x in NT. From ek (from, from out of) + anistemi (see note CXXX above). This is to rise or stand. It can also refer to producing and bearing offspring.
^CXLIII “children” = sperma. From speiro (to sow seed, spread, scatter); perhaps from spao (to pull, to draw a sword). This is something sown so it could be seed or offspring and descendants. This is where the word “sperm” comes from.

^CXLIV “seven” = hepta. This is seven or seventh. Figuratively, seven is the number of completeness or perfection.
^CXLV “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.
^CXLVI “woman” = gune. Same as “wife” in v28. See note CXXXVIII above.
^CXLVII “childless” = ateknos. Same as “no children” in v28. See note CXXXIX above.
^CXLVIII “second” = deuteros. From duo (two, both). This is second, twice, again. It is part of where “Deuteronomy” comes from, which means “second law” or “a repetition of the law.” See https://en.wiktionary.org/wiki/Deuteronomy
^CXLIX Some manuscripts add “the woman and this one died childless” = ho + gune + kai + houtos + apothnesko + ateknos. Gune is the same as “wife” in v28. See note CXXXVIII above. Apothnesko is the same as “dies” in v28. See note CXXXVI above. Ateknos is the same as “no children” in v28. See note CXXXIX above.

^CL “childless” = ou + kataleipo + teknon + kai + apothnesko. Literally, “did not leave children and died.” “Leave” is kataleipo. From kata (down, against, throughout, among) + leipo (to leave behind, remain, lack, abandon, fall behind while racing). This is to leave or leave behind, abandon, forsake, leave in reserve. “Children” is teknon. Related to “no children” in v28. See note CXXXIX above. “Died” is apothnesko. Same as “dies” in v28. See note CXXXVI above.
^CLI “finally” = husteron. 11x in NT. From husteros (last, later); from hupo (by, under, about, subordinate to). This is afterwards, eventually, lastly.
^CLII “be” = ginomai. Same as {untranslated} in v1. See note I above.
^CLIII “married” = echo + autos + gune. Literally, “had her as wife.” Echo is the same as “bear” in v24. See note CXXI above. Gune is the same as “wife” in v28. See note CXXXVIII above.

^CLIV “those who belong to” = ho + huios. Literally, “the sons of.” Huios is the same as “son” in v13. See note LXI above.
^CLV “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.
^CLVI “marry” = gameo. From gamos (a wedding, whether the ceremony, the feast, or the marriage itself). This is to marry.
^CLVII “given in marriage” = gamisko. Related to “marry” in v34. 8x in NT. From gamos (see note CLVI above). This is to give in marriage – specifically give a daughter.

^CLVIII “considered worthy” = kataxioo. Related to “proclaiming the good news” in v1 & “governor” in v20. 3x in NT. From kata (down, against, according to) + axioo (to consider worthy, deserve, see something as good); {from axios (related to weight or worth – deserving, suitable, corresponding, due reward); from ago (see note VII above)}. This is to consider or make worthy. Properly, to assess something as worthy, weighing out its precise value.
^CLIX {untranslated} = tugchano. 12x in NT. Root means to become ready. This word is to hit, meet, happen, obtain, chance, perhaps. Properly, it means to hit the mark or be spot on. Thus, it is the opposite of the Greek word for sin hamartano, which literally means to miss the mark.
^CLX “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.
^CLXI “marry” = gameo. Same as “marry” in v34. See note CLVI above.

^CLXII “cannot” = oude…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.
^CLXIII “like angels” = isaggelos. Related to “know” in v7 & “perhaps” in v13 & “proclaiming the good news” in v1 & “governor” in v20 & “considered worthy” in v35. 1x in NT. From isos (see note LXII above) + aggelos (see note VII above). This is angelic, equivalent to angels.
^CLXIV “children” = huios. Same as “son” in v13. See note LXI above.
^CLXV “children” = huios. Same as “son” in v13. See note LXI above.

^CLXVI “raised” = 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.
^CLXVII “showed” = menuo. 4x in NT. Perhaps from mnaomai (to remember; by implication give reward or consequence); perhaps from meno (to stay, abide, wait, endure). OR from massaomai (to chew, gnaw); from masso (to knead, squeeze) OR from mao (to strive). This is to show, inform, reveal, report. It is to disclose in a legal setting. It implies mental effort.
^CLXVIII “bush” = batos. 5x in NT– 4x of the burning bush & 1x of a bramble bush. This is a bush, perhaps a thorn bush.

^CLXIX “Lord” = Kurios. Same as “owner” in v13. See note LVIII above.
^CLXX “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.
^CLXXI “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.”
^CLXXII “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.

^CLXXIII “living” = zao. This is to live literally or figuratively. It is used for life including the vitality of humans, plants, and animals – it is life physical and spiritual and life everlasting.
^CLXXIV “all” = pas. Same as “everyone” in v18. See note LXXXIII above.
^CLXXV “are alive” = zao. Same as “living” in v38. See note CLXXIII above.
^CLXXVI “well” = kalos. From kalos (good, noble, beautiful, correct, or worthy; external signs of goodness like beauty, demonstrations of honorable character, showing moral virtues; a different word, agathos, speaks of intrinsic good). This is nobly, rightly, well-perceived, seen as appealing, morally pleasing, honorably.
^CLXXVII “dared” = tolmao. 16x in NT. From tolma (boldness); perhaps from telos (an end, aim, purpose, completion, end goal, consummation, tax); from tello (to start out with a definite goal in mind). This is to show courage to take a risk, to venture decisively, to put it on the line for something that matters.
^CLXXVIII “ask” = eperotao. Same as “asked” in v21. See note CIII above.

^CLXXIX “Messiah” = Christos. From chrio (consecrate by anointing with oil; often done for prophets, priests, or kings). Literally, the anointed one, Christ. The Greek word for Messiah.
^CLXXX “David’s” = Dauid. From Hebrew David (David); from the same as dod (beloved, love, uncle); the root may mean to boil, which is used figuratively to describe love. So, this implies someone you love such as a friend, a lover, or a close family member like an uncle. David’s name likely means something like “beloved one.”
^CLXXXI “book” = biblos. 10x in NT– 5x in reference to books of the Bible, 3x of the book of life, 1x of genealogical account of Jesus, 1x of books of magic. Perhaps from bublos (papyrus); from Phoenician Byblos (a Phoenician city that exported papyrus for writing); {from gb (well, origin) + I (God)}; from Proto-Canaanite g-b-l (Gubla – maybe meaning to border). This is the inside bark of papyrus so it could refer to anything that was written on – a scroll, book, record, roll. It could also have an association with the sacred. See https://en.wiktionary.org/wiki/bible
^CLXXXII “Psalms” = Psalmos. 7x in NT. From psallo (to twang, play, sing psalms, pluck a stringed instrument such as a harp); {from psao (to rub)}. This is a psalm, a song sung of praise – generally accompanied by a harp or other stringed instrument. It can also refer to the book of Psalms.

^CLXXXIII “sit” = kathemai. Related to “day” in v1. From kata (down, against, throughout, among) + hemai (see note III above). This is to sit, be enthroned, or reside.
^CLXXXIV “right hand” = dexios. Related to “rejected” in v17. Perhaps from dechomai (see note LXXX above). This is right, right side, or the right hand.
^CLXXXV “make” = tithemi. Related to “next” in v11. See note XLIX above.
^CLXXXVI “enemies” = echthros. From echthos (hatred). This is an openly hostile person so an enemy, a foe, or a hated person. This speaks of irreconcilable hostility. It can also mean adversary and/or refer to Satan.
^CLXXXVII “footstool” = hupopodion. 7x in NT. From hupo (by, under, about, under one’s authority) + pous (foot in a figurative or literal sense). This is literally under the feet. So, it is a footstool or footrest. It is also used figuratively to depict a king as one who has conquered his enemies. This is the same root that “podium” comes from.
^CLXXXVIII “feet” = pous. Related to “footstool” in v43. See note CLXXXVII above.

^CLXXXIX “calls” = 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.
^CXC “all” = pas. Same as “everyone” in v18. See note LXXXIII above.
^CXCI “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.
^CXCII “beware” = prosecho. Related to “bear” in v24 & “were…able” in v26. From pros (at, toward) + echo (see note CXXI above). This is have towards, which is to say to give something your complete attention, beware, be cautious, hold to, turn to.
^CXCIII “like” = 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.

^CXCIV “walk around” = peripateo. From peri (about, concerning, around, encompassing) + pateo (to read, trample on; to trample literally or figuratively); {from patos (trodden) OR from paio (to strike, smite, sting; a hit like a single blow)}. This is to walk. Going from Hebrew figurative language, to walk referred to how you conducted your life, how you chose to live. This word is most literally walking around. Figuratively, it is living, behaving, following, how you occupy yourself. This is where “peripatetic” comes from.
^CXCV “long robes” = stole. Related to “came” in v1 & “sent” in v10 & “sent…away” in v10 & “resurrection” in v27 & “raise up” in v28. 9x in NT–the scribes who want to be greeted with respect in marketplaces (Mk 12:13; Lk 20:46), the angel presenting as a young man at the resurrection (Mk 16:5), the robe brought for the prodigal son (Lk 15:22), and the attire of the martyrs and saints in heaven in Revelation 6, 7, and 22. From stello (see note XLIII above). This is clothing, in particular a long, flowing robe associated with elites.
^CXCVI “love” = phileo. From philos (dear, beloved, a friend, an associate; friendship with personal affection, a trusted confidante; love from personal experience with another person). This is friendship love and fondness with personal attachment.
^CXCVII “greetings” = aspasmos. Related to “children” in v28. 10x in NT. From aspazomai (to welcome, salute, or greet. It can also be to embrace or acclaim); {perhaps from a (with, together with) + a form of spao (see note CXLIII above)}. This is a greeting whether face to face or in a letter.
^CXCVIII “marketplaces” = agora. 11x in NT. From ageiro (to gather). This is assembly, forum, marketplace, town square, thoroughfare. This is where “agoraphobia” comes from.

^CXCIX “best seats” = protokathedria. Related to “first” in v29. 4x in NT– all in parallel passages in the gospels. From protos (see note CXLV above) + kathedra (a seat or bench in a literal or figurative sense); {from kata (down, against, according to, among) + the same as hedraios (sitting, well-seated, immovable; figuratively, steadfast, firm, morally fixed); {from hedra (seat)}}. This is the best or most honorable seat – the one who sits down first or who sits up front.
^CC “synagogues” = sunagoge. Related to “proclaiming the good news” in v1 & “governor” in v20 & “considered worthy” in v35 & “like angels” in v36. From sun (with, together with, closely associated) + ago (see note VII 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.
^CCI “places of honor” = protoklisia. Related to “first” in v29 & “best seats” in v46. 5x in NT. From protos (see note CXLV above) + 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.
^CCII “banquets” = 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.

^CCIII “devour” = katesthio. 15x in NT. From kata (down, against, throughout, among) + esthio (to eat or figuratively to devour or consume like rust). This is to eat up, to consume totally so that there is nothing left. It can also be to annoy, injure, or squander.“devour” = katesthio. 15x in NT. From kata (down, against, throughout, among) + esthio (to eat or figuratively to devour or consume like rust). This is to eat up, to consume totally so that there is nothing left. It can also be to annoy, injure, or squander.
^CCIV “widows’” = chera. Perhaps from the base of chasma (chasm, gap, gulf); from chasko (to yawn). This is widow literally or figuratively.
^CCV “houses” = oikia. Related to “builders” in v17. From oikos (see note LXXIX above). This is a house, household, goods, property, family, or means.
^CCVI “appearance” = prophasis. Related to “prophet” in v6. 7x in NT. From pro (before, ahead, earlier than, above) + phaino (see note XXIX above). This is outward appearance, pretense, excuse, pretext.

^CCVII “long” = makros. 6x in NT. This is long, far away, lasting a long time.
^CCVIII “say…prayers” = proseuchomai. From pros (advantageous for, at, toward) + euchomai (to wish, make a request, pray). This is to pray or pray for, to worship or supplicate. It is more literally exchanging one’s own wishes for God’s.
^CCIX “receive” = lambano. Same as “show deference” in v21. See note CVI above.
^CCX “greater” = perissos. From peri (all-around, encompassing, excess). This is abundant, more, excessive, advantage, vehemently.
^CCXI “condemnation” = krima. Related to “pretended” in v20. From krino (see note XCVI above). This is judgment, sentence, verdict. Sometimes, this can have a negative sense – condemnation. It is the decision and the full force of its effect negative and positive.