Luke 4

^I “Jesus” = Iesous. From Hebrew Yehoshua (Joshua, the Lord is salvation); {from YHVH (proper name of the God of Israel; the self-existent and eternal one); {from havah (to become) or from hayah (to come to pass, become, be)} + yasha (to deliver, defend, help, preserve, rescue; properly, to be open, wide or free, which implies being safe. So, in a causative sense, this is to free someone)}. This is Jesus or Joshua in Greek – the Lord saves or the Lord is salvation.
^II “full” = pleres. 16x in NT. From pletho (to fill, accomplish, supply; to fill to maximum capacity). This is to be full, complete, abounding in, or occupied with.
^III “Holy” = Hagios. From hagnos (holy, sacred, pure ethically, ritually, or ceremonially; prepared for worship, chaste, unadulterated, pure to the core; undefiled by sin; figurative for innocent, modest, perfect). God is totally different from humanity and thus set apart. That which is consecrated to worship God (elements of worship) or to serve God (as the saints) are holy because they are now set apart for God’s purposes. Holy because important to God. This is sacred physically, pure. It can be morally blameless or ceremonially consecrated.
^IV “Spirit” = Pneuma. From pneo (to blow, breathe, breathe hard). This is wind, breath, or ghost. A breeze or a blast or air, a breath. Figuratively used for a spirit, the human soul or part of us that is rational. It is also used supernaturally for angels, demons, God, and the Holy Spirit. This is where pneumonia comes from.

^V “returned” = hupostrepho. From hupo (by, under, about) + strepho (to turn, change, turn back, be converted; to turn around completely to take the opposite path or a completely different one); {from trope (turning, shifting, a revolution; figuratively, a variation); from trepo (to turn)}. This is to turn back or behind in a literal or figurative sense.
^VI “Jordan” = Iordanes. 15x in NT. From Hebrew yarden (Jordan river, meaning “descending”); from yarad (to go down, descend; going down in a literal or figurative sense; going to the shore or a boundary, bringing down an enemy). This is the Jordan River, meaning “descending.”
^VII “led” = ago. This is lead, bring, carry, guide, drive, go.
^VIII “wilderness” = eremos. Properly, a place that is not settled or farmed, not populated. It could be a deserted area or a desert place. It could be seen as secluded, solitary, or lonesome. Any kind of vegetation is sparse, but so are people generally.

^IX “forty” = tessarakonta. From tessares (four). This is forty. Figuratively, it alludes to a time of trial or a long interval.
^X “days” = hemera. Perhaps from hemai (to sit). This is day, time, or daybreak.
^XI “tested” = peirazo. From peira (trial, experiment, attempt, experience, assaying); from the base of peran (over, beyond, across); akin to pera (on the far side); from a derivative of peiro (to pierce). This is to test, try, tempt, or make proof of. It is to test, scrutinize, or assay something. It could also be examine, entice, prove, or discipline.
^XII “devil” = diabolos. From diaballo (laying a charge against someone, generally with hostility; literally, to thrust through or cast back and forth– used for slandering, accusing, or gossiping; whether or not the sentiment is true, it is spread with negative intention); {from dia (through, across, because of, thoroughly) + ballo (to throw, cast, place, put, drop)}. This is a properly a slanderer or someone who accuses falsely – criticizing unfairly with the intent to cause harm or damage character. This can also mean backbiter or malicious gossip. Also, the Slanderer, the Devil.

^XIII “ate” = phago. This is to eat or figuratively to consume like rust does.
^XIV “were over” = sunteleo. 6x in NT. From sun (with, together with) + teleo (to complete, fulfill, accomplish, end); {from telos (an end, aim, purpose, completion, end goal, consummation, tax; going through the steps to complete a stage or phase and then moving on to the next one)}. This is to fulfill, accomplish, complete, bring to the desired result, to complete a goal literally or figuratively.
^XV “was famished” = peinao. From peina (hunger); related to penomai (working for a living; laborer, poor person; to work for daily bread); from peno (to toil to survive day by day). This is to hunger, be needy, or desire earnestly. It can be being famished in a definitive sense or in comparison to someone or something else. Figuratively, this means to crave.

^XVI “are” = eimi. This is to be, exist.
^XVII “Son” = Huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.
^XVIII “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
^XIX “stone” = lithos. This is stone in a literal or figurative sense.
^XX “become” = 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.
^XXI “loaf of bread” = artos. Perhaps from airo (raise, take up, lift, remove). This is bread or a loaf. It is a loaf as raised.

^XXII “written” = grapho. This is to write or describe. It is where the word “graphic” comes from.
^XXIII “one” = 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.
^XXIV “live” = 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.
^XXV “alone” = monos. Perhaps from meno (to stay, abide, wait, endure). This is alone, single, remaining, mere, desolate.
^XXVI Some manuscripts add, “but by every word of God” = alla + epi + pas + rhema + Theos. Pas is all or every. Rhema is from rheo (to speak, command, make, say, speak of); from ereo (to all, say, speak of, tell; denotes ongoing speech). This is word, which implies a matter or thing spoken, a command, report, promise, thing, or business. Often used for narration, commands, or disputes.

^XXVII “led…up” = anago. Related to “led” in v1. From ana (up, again, back, among, anew) + ago (see note VII above). This is to lead up, offer, set sail, bring out, depart, loose.
^XXVIII Some manuscripts add, “to a high mountain” = eis + oros + hupselos. Oros is perhaps from oro (to rise); perhaps akin to airo (raise, take up, lift, remove). This is mountain or hill. Hupselos is 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.
^XXIX “showed” = deiknumi. This is to show in a literal or figurative sense so it can be to teach, bring, or point out.
^XXX “instant” = stigme + chronos. Stigme is 1x in NT. From the same as stigma (a mark from a tattoo, a brand); from stizo (to prick). This is a point, a moment. Chronos is time in the chronological sense, quantitative time or a duration of time.

^XXXI “all” = pas. Same as {untranslated} in v4. See note XXVI above.
^XXXII “kingdoms” = 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.
^XXXIII “world” = oikoumene. 15x in NT. From oikeo (to settle or be established somewhere in a permanent way, to make a home or live at home); from oikos (house – the building, the household, the family, descendants; the temple). This is the world – the part where people live. It was used specifically for the Roman world. It is the root of the word “ecumenic.”

^XXXIV “give” = didomi. To give, offer, place, bestow, deliver. This is give in a literal or figurative sense.
^XXXV “all” = hapas. Related to {untranslated} in v4. From hama (at once, together with) + pas (see note XXVI above) OR from a (with) + pas (see above). This is all; every part working together as a unit.
^XXXVI “authority” = exousia. Related to “are” in v3. From exesti (to be permitted or lawful); {from ek (out, out of) + eimi (see note XVI above)}. This is power to act or weight. It especially denotes moral authority or influence. It can mean domain, liberty, freedom, capacity, mastery, right, force, or strength.
^XXXVII “glory” = doxa. From dokeo (to have an opinion, seem, appear, suppose; a personal judgment; to think); from dokos (opinion). This is literally something that evokes a good opinion – something that connects to our understanding of intrinsic worth. The ultimate expression of this is, of course, God and God’s manifestation. So, this is opinion, honor, and dignity, but also praise, glory, renown, and worship.

^XXXVIII “given” = paradidomi. Related to “give” in v6. From para (from beside, by) + didomi (see note XXXIV above). This is literally to hand over – hence to deliver, abandon, or betray. It implies a personal involvement.
^XXXIX “give” = didomi. Same as “give” in v6. See note XXXIV above.
^XL “please” = 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.

^XLI “worship” = proskuneo. From pros (advantageous for, at, to, toward, with) + kuneo (to kiss); {may be related to kuno (dog)}. This is to do reverence, kneel, to prostrate oneself in homage, to worship.
^XLII {untranslated} = enopios. Related to “one” in v4. From en (in, on, at, by, with) + ops (see note XXIII above). This is literally “in sight of.” It means before in a literal or figurative sense.
^XLIII “all” = pas. Same as {untranslated} in v4. See note XXVI above.

^XLIV “Lord” = 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.
^XLV “serve” = latreuo. From latris (a hired servant; someone who is qualified to perform a technical task). Properly, this is giving good, technical service because qualified or equipped to do so. It can be serve, minister, worship, or give homage.
^XLVI “only” = monos. Same as “alone” in v4. See note XXV above.

^XLVII “Jerusalem” = Ierousalem. From Hebrew Yerushalaim (probably foundation of peace); {from yarah (to throw, shoot, be stunned; to flow as water so figuratively to instruct or teach) + shalam (to make amends, to be complete or sound)}. This is Jerusalem, dwelling of peace.
^XLVIII “placed” = histemi. This is to stand, place, establish, appoint, stand ready, be steadfast.
^XLIX “pinnacle” = pterugion. 2x in NT– in Matthew’s and Luke’s temptation stories. Perhaps from pterux (wing, pinion); from pteron (feather, bird’s wing); from petomai (to fly). This is a little wing, so it includes things that are wing-like: battlement, extremity, apex, parapet, top corner, etc.
^L “temple” = hieron. From hieros (sacred, something sacred, temple, holy, set apart; something consecrated to a god). This is the word for temple.
^LI “throw” = ballo. Related to “devil” in v2. See note XII above.
^LII “down” = kato. 10x in NT. From kata (down, against, throughout, among). This is down, below, lower, bottom, under.
^LIII “from here” = enteuthen. 10x in NT. Related to enthen (from here); {from en (in, on, at, by, with, within)} OR from enthade (here, within, hither); {from en (see above)}. This is from here, on this side, thereupon, on both sides.

^LIV “command” = entellomai. Related to “were over” in v2. 15x in NT. From en (in, on, at, by, with) + tellomai (to accomplish); {related to telos (see note XIV above)}. This is to charge or command – focuses on the final objective. So, this is looking at the final outcome of the command – how things will end up.
^LV “angels” = aggelos. Related to “led” in v1 & “led…up” in v5. Probably from ago (see note VII above) + agele (flock, herd, drove); {also from ago (see above)}. This is angel or messenger. Properly, it is one sent with news or to perform a specific task. This messenger can be human or an angel from heaven. More commonly, it is used for angels in the New Testament.
^LVI “protect” = diaphulasso. 1x in NT. From dia (through, because of, across, thoroughly) + phulasso (to guard something so that it doesn’t escape – to watch over it vigilantly; being on guard in a literal or figurative sense); {related to phulaks (military guard, sentry, watcher)}. This is to thoroughly guard or defend.

^LVII “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.
^LVIII “bear…up” = airo. Related to “loaf of bread” in v4 & {untranslated} in v5. See note XXI above.
^LIX “dash” = proskopto. 8x in NT. From pros (at, towards, for) + kopto (to cut, strike, cut off; beating the chest to lament and so to mourn). This is to kick against, stumble, strike, beat on, surge against like water does, or take offense. It is to trip up in a literal or figurative sense.
^LX “foot” = pous. This is foot in a literal or figurative sense.

^LXI “put…to the test” = ekpeirazo. Related to “tempted” in v2. 4x in NT. From ek (from, from out of) + peirazo (see note XI above). This is to tempt, try, or test.
^LXII “finished” = sunteleo. Same as “were over” in v2. See note XIV above.
^LXIII “every” = pas. Same as {untranslated} in v4. See note XXVI above.
^LXIV “test” = peirasmos. Related to “tempted” in v2 & “put to the test” in v12. From peirazo (see note XI above). This is a test as in an experiment or assaying. It is also trial, temptation, and discipline. Further, it could be used to mean calamity, affliction, or adversity more generally.
^LXV “departed” = aphistemi. Related to “placed” in v9. 14x in NT. From apo (from, away from) + histemi (see note XLVIII above). This is to remove, repel, refrain, depart from, foment a revolt, repel.
^LXVI “opportune time” = kairos. This is season, opportunity, occasion. The word chronos is used for chronological time. Kairos is used for spiritually significant time – the right time or appointed time.

^LXVII “power” = dunamis. From dunamai (to be able, have power or ability). This is might, strength, physical power, efficacy, energy, and miraculous power. It is force literally or figuratively – the power of a miracle or the miracle itself.
^LXVIII “Galilee” = Galilaia. From Hebrew galil (cylinder, circuit, district); from galal (to roll in a literal or figurative sense, roll away, roll down, wallow, remove, trust). This is Galilee, meaning perhaps region or cylinder.
^LXIX “report” = pheme. 2x in NT. From phemi (to say, declare, speak comparatively through contrasts, bring to light); from phao (to shine). This is a saying, news, rumor, or fame.

^LXX “spread” = exerchomai. From ek (from, from out of) + erchomai (to come, go). This is to go out, depart, escape, proceed from, spread news abroad.
^LXXI “all” = holos. This is whole, complete, or entire. It is a state where every member is present and functioning in concert. This is the root of the word “whole.”
^LXXII “surrounding country” = perichoros. 9x in NT. From peri (all-around, encompassing, excess) + chora (space, land, region, fields, open area – the countryside in contrast to the town); {from chasma (gap, gulf, chasm, open space); from chasko (to gape, yawn)}. This is neighboring, surrounding region, circum-adjacent.

^LXXIII “teach” = didasko. From dao (learn). This is to teach, direct, instruct, or impart knowledge. In the New Testament, this is almost always used for teaching scripture.
^LXXIV “synagogues” = sunagoge. Related to “led” in v1 & “led…up” in v5 & “angels” in v10. From sun (with, together with, closely associated) + ago (see note VII above). This is to lead together and so to assemble, bring together, welcome with hospitality, or entertain. In the sense of assembly, this is the root of the word “synagogue.”
^LXXV “praised” = doxazo. Related to “glory” in v6. From doxa (see note XXXVII above). This is to render or hold something as glorious, to glorify, honor, magnify, or celebrate. This is ascribing weight to something by recognizing its true value or essence.
^LXXVI “everyone” = pas. Same as {untranslated} in v4. See note XXVI above.

^LXXVII “came” = erchomai. Related to “spread” in v14. See note LXX above.
^LXXVIII “Nazareth” = Nazareth. 12x in NT. Perhaps from netser (branch) OR from natsar (to watch, guard, protect). This is Nazareth, meaning perhaps branch or protected. It is a city in Galilee. See https://en.wikipedia.org/wiki/Nazareth
^LXXIX “brought up” = trepho. 9x in NT. Perhaps from trope (turning, shifting, a revolution; figuratively, a variation). This is to bring up, rear, nourish, fatten, nurse. Properly, it is to enlarge through proper nourishment.
^LXXX “went” = eiserchomai. Related to “spread” in v14 & “came” in v16. From eis (to, into, for, among) + erchomai (see note LXX above). This is to go in in a literal or figurative sense.

^LXXXI “Sabbath” = Sabbaton. From Hebrew shabbath (sabbath); from shabath (to rest, stop, repose, cease working; by implication, to celebrate). This is the sabbath. It can also be used as shorthand for a week i.e. the time between two sabbaths.
^LXXXII “custom” = etho. 4x in NT– 1x of Pilate’s custom of releasing a prisoner for the crowd, 1x of Jesus’s custom of teaching the crowds, 2x of the custom of going to the synagogue. This is a custom, what is customary – doing something habitually.
^LXXXIII “stood up” = anistemi. Related to “placed” in v9 & “departed” in v13. From ana (upwards, up, again, back, anew) + histemi (see note XLVIII above). This is to raise up, rise, appear. It is to stand up literally or figuratively. Can also mean to resurrect.
^LXXXIV “read” = anaginosko. From ana (upwards, up, again, back, anew) + ginosko (know, recognize, learn from firsthand experience). This is literally to know again – to recognize, read, or discern.

^LXXXV “scroll” = biblion. From biblos (the inside bark of papyrus so it could refer to anything that was written on – a scroll, book, record, roll; could also have an association with the sacred); 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 paper, book, scroll, certificate. It is where the word “Bible” comes from.
^LXXXVI “prophet” = prophetes. Related to “report” in v14. From pro (before, in front of, earlier than) + phemi (see note LXIX above). This is a prophet or poet – one who speaks with inspiration from God
^LXXXVII “Isaiah” = Esaias. Related to “Jesus” in v1. From Hebrew Yeshayahu (Isaiah, “salvation of the Lord”); {from yasha (see note I above) + Yah (the shortened form of the name of the God of Israel; God, Lord); {from YHVH (see note I above)}. This is Isaiah, meaning “salvation of the Lord.”
^LXXXVIII “given” = epididomi. Related to “give” and “given” in v6. 9x in NT. From epi (on, upon, against, what is fitting) + didomi (see note XXXIV above). This is to deliver, give over, give up, surrender.

^LXXXIX “unrolled” = anaptusso. Related to “pinnacle” in v9. 1x in NT. From ana (up, again, back, among, anew) + ptusso (to fold, close, roll up); {probably from petannumi (to spread); from petomai (see note XLIX above) AND related to ptuo (to spit)}. This is to unroll, unfold, or open.
^XC “found” = heurisko. This is to find, learn, or obtain. It is to discover something, which generally implies a period of searching for it. This is to find in a literal or figurative sense. This is where the word “heuristic” comes from.
^XCI “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.

^XCII “anointed” = chrio. 5x in NT. Probably related to chraomai (to use, make use of, give what is needed, act in a specific way, request); related to chre (what is proper, fitting, or necessary). This is to anoint with olive oil, to consecrate or appoint divinely to a particular office or mission. It’s the root that “Christ” comes from.
^XCIII “bring good news” = euaggelizo. Related to “led” in v1 & “led…up” in v5 & “angels” in v10 & “synagogues” in v15. 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 (see note VII above)}. 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.
^XCIV “poor” = ptochos. From ptosso (to crouch or cower as a beggar does). This is poor or destitute – someone who is extremely poor and bowed down because of a long struggle under poverty. Properly, it means bent over so figuratively it is someone who is deeply destitute and lacking tangible resources. This is a beggar – as extremely opposite a wealthy person as possible.

^XCV “sent” = apostello. Related to “placed” in v9 & “departed” in v13 & “stood up” in v16. From apo (from, away from) + stello (to send, set, arrange, prepare, gather up); {probably from histemi (see note XLVIII 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.
^XCVI Some manuscripts add, “to heal the broken-hearted” = iaomai + ho + suntribo + ho + kardia. Iaomai is is to heal, particularly from a physical illness, but it could also be a spiritual difficulty. This is to cure or make whole in a literal or figurative sense. Suntribo is 8x in NT. From sun (with, together with) + the same as tribos (worn track or path like a rut that is formed from rubbing i.e. steady use; also road or highway); {from tribo (to rub or thresh)}. This is break in pieces, bruise, shatter, or crush completely. Kardia is 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.
^XCVII “proclaim” = kerusso. This is to proclaim, preach, publish. Properly, it is to act as a herald – announcing something publicly with confidence and/or to persuade.
^XCVIII “release” = aphesis. 17x in NT. From aphiemi (to send away, release, abandon, lay aside, forgive); {from apo (from, away from) + hiemi (to send, to go)}. This is sending away – a release or letting go. So, it can be releasing someone from debt, slavery, or some other obligation – thus, freedom or liberty. Figuratively it can mean to pardon as releasing from the debt of sin.
^XCIX “captives” = aichmalotos. Related to “loaf of bread” in v4 & {untranslated} in v5 & “bear…up” in v11. 1x in NT. From aichme (spear) + halosis (capturing); {from haliskomai (taken or conquered); from haireomai (to take, choose, or prefer); probably related to airo (see note XXI above)}. This is a captive or prison, taken in battle.

^C “recovery of sight” = anablepsis. 1x in NT. From anablepo (to look up, regain sight); {from ana (up, back, again, among, between, anew) + 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 recovery or restoration of sight.
^CI “blind” = tuphlos. Derivation unclear. Perhaps from tuphoo (to be conceited, foolish, puffed up, haughty; properly, to blow smoke; figuratively being muddled or cloudy in mind; poor judgment that harms spiritual clarity; also, being covered with smoke – so filled with pride); from tuphos (smoke, vanity, arrogance); from tupho (to raise smoke, smolder, slowly consume without flame). This is blind or a blind person – perhaps in the sense of smoke making things opaque and impossible to see. This is blind literally or figuratively.
^CII “set” = apostello. Same as “sent” in v18. See note XCV above.
^CIII “free” = aphesis. Same as “release” in v18. See note XCVIII above.
^CIV “oppressed” = thrauo. 1x in NT. This is to crush, smash to pieces, bruise, or oppress.
^CV “favor” = dektos. 5x in NT. From dechomai (to warmly receive, be ready for what is offered, take, accept, or welcome; to receive in a literal or figurative sense). This is favorable, welcome, approved, pleasing.

^CVI “rolled up” = ptusso. Related to “pinnacle” in v9 & “unrolled” in v17. 1x in NT. See note LXXXIX above.
^CVII “gave…back” = apodidomi. Related to “give” and “given” in v6 & “given” in v17. From apo (from, away from) + didomi (see note XXXIV 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.
^CVIII “attendant” = huperetes. From huper (by, under, subordinate to another) + eresso (to row). This is originally a rower or someone who crewed a boat on the lower deck. It came to mean underling, servant, or attendant. It is also used in the New Testament of disciples under the gospel.
^CIX “set 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.

^CX “eyes” = ophthalmos. Related to “one” in v4 & {untranslated} in v7. From optanomai (see note XXIII above). This is eye or sight. It is used figuratively for the mind’s eye, a vision, or for envy.
^CXI “all” = pas. Same as {untranslated} in v4. See note XXVI above.
^CXII “fixed on” = atenizo. 14x in NT. From a (has an intensive sense) + teino (to stretch, extend, strain). This is to gaze or look steadily at with one’s full attention and fascination.

^CXIII “began” = archomai. From archo (to rule, begin, have first rank or have political power). This is to begin or rule.
^CXIV “say” = lego. This is to speak, say, name, call, command. It is generally to convey verbally.
^CXV “today” = semeron. Related to “days” in v2. From hemera (see note X above). This is today, now, at present.
^CXVI “scripture” = graphe. Related to “written” in v4. From grapho (see note XXII above). This is literally writing, a document. In the New Testament, this is always used for scripture.
^CXVII “fulfilled” = pleroo. Related to “full” in v1. From pleres (see note II above). This is to fill, make full or complete. Properly, this is filling something up to the maximum extent that it can be filled – an appropriate amount for its individual capacity. So, this is used figuratively for furnish, influence, satisfy, finish, preach, perfect, and fulfill.
^CXVIII “hearing” = ous. This is the physical ear, or the perception of hearing, whether physical or cognitive.

^CXIX “all” = pas. Same as {untranslated} in v4. See note XXVI above.
^CXX “spoke well of” = martureo. From martus (a witness whether having heard or seen something; witness literally, judicially, or figuratively; by analogy, a martyr). This is to bear witness, testify, give evidence. It is to testify in a literal or figurative sense.
^CXXI “were 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.

^CXXII “gracious” = charis. From chairo (to rejoice, be glad; used to say hello; properly, delighting in the grace of God or experiencing God’s favor); from char– (to extend favor, lean towards, be inclined to be favorable towards). This is grace, kindness, favor, gratitude, thanks. It is the sense of being inclined to or favorable towards – leaning towards someone to share some good or benefit. This can be literal, figurative, or spiritual. It is grace as abstract concept, manner, or action.
^CXXIII “words” = logos. Related to “say” in v21. From lego (see note CXIV 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.
^CXXIV “came” = ekporeuomai. From ek (from, from out of) + poreuomai (to go, travel, journey, die; refers to transporting things from one place to another; focuses on the personal significance of the destination); {from poros (passageway)}. This is to go forth, depart from, be spoken, flow out, project. This word emphasizes the result a process or passage – how it impacts the person or thing.
^CXXV “mouth” = stoma. Perhaps from tomoteros (sharp, keener); from temno (to cut). This is mouth, speech, language, the tip of a sword, an opening in the ground.
^CXXVI “Joseph’s” = Ioseph. From Hebrew Yoseph (he increases; Joseph); from yasaph (to add, increase, continue, exceed). This is Joseph, meaning “he increases.”

^CXXVII “doubtless” = pantos. Related to {untranslated} in v4 & “all” in v6. 9x in NT. From pas (see note XXVI above). This is entirely, all, altogether, undoubtedly.
^CXXVIII “proverb” = parabole. Related to “devil” in v2 & “throw” in v9. From paraballo (literally to throw beside, compare, arrive, liken); {from para (by, beside, in the presence of) + ballo (see note XII above)}. This is a parable, comparison, adage. Quite often a tale told or a metaphor to establish a point, but it could be a true story.
^CXXIX “doctor” = iatros. Related to {untranslated} in v18. 7x in NT. From iaomai (see note XCVI above). This is healer i.e. physician.
^CXXX “cure” = therapeuo. From therapon (servant, attendant, minister); perhaps from theros (properly heat and so used for summer); from thero (to heat). This is to serve, care, attend, heal, or cure. Since it means to attend to, it can be used for doctors, but also for those who serve God. So, it can mean worship. This is where the word “therapy” comes from.

^CXXXI “do” = poieo. This is to make, do, act, construct, abide, or cause.
^CXXXII “hometown” = patris. 8x in NT. From pater (father in a literal or figurative sense) OR from parasemos (marked on the side, wrongly marked a ship’s figurehead); {from para (beside, by, in the presence of) + semaino (to give a sign, signify, indicate, make known); {from sema (a sign or mark)}}. This is belonging to one’s father or ancestors. It could be hometown, native town, country, or heaven as home.
^CXXXIII “heard” = akouo. This is hear or listen, but it also means to understand by hearing. This is where the word “acoustics” comes from.
^CXXXIV “did” = ginomai. Same as “become” in v3. See note XX above.
^CXXXV “Capernaum” = Kapernaoum. 16x in NT. From Hebrew kaphar (village with walls); {from the same as kephir (a young lion, village); from kaphar (to appease, cover, pacify, cancel)} + Nachum (Nahum, “comfortable”); {from nacham (a strong breath or sigh; to be sorry, to pity, console, comfort, or repent; also to comfort oneself with thoughts of vengeance)}. This is Capernaum, meaning “Nahum’s village.”

^CXXXVI “truly” = amen. From Hebrew amen (verily, truly, amen, truth, so be it, faithfulness); from aman (to believe, endure, fulfill, confirm, support, be faithful, put one’s trust in, be steadfast. Figuratively, this is to be firm, steadfast, or faithful, trusting, believing, being permanent, morally solid). This word is literally firmness, but figuratively fidelity, faithfulness, honesty, responsibility, trust, truth, steadfastness. Properly, it is to be sure, certain, or firm. This is a word of emphasis indicating that something crucial follows.
^CXXXVII “tell” = lego. Same as “say” in v21. See note CXIV above.
^CXXXVIII “accepted” = dektos. Same as “favor” in v19. See note CV above.

^CXXXIX “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.
^CXL “many” = polus. This is much, often, plenteous – a large number or a great extent.
^CXLI “widows” = chera. Perhaps from the base of chasma (chasm, gap, gulf); from chasko (to yawn). This is widow literally or figuratively.
^CXLII “Israel” = Israel. Related to “Elijah” in v25. From Hebrew Yisrael (God strives or one who strives with God; new name for Jacob and for his offspring); {from sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + el (see note CXLIV below)}. This is Israel the people and the land.

^CXLIII “time” = hemera. Same as “days” in v2. See note X above.
^CXLIV “Elijah” = Elias. Related to “Jesus” in v1. From Hebrew Eliyyah (Elijah) {from el (God, god) + Yah (see note LXXXVII above)}. This is Elijah, “The Lord is God.”
^CXLV “heaven” = ouranos. Related to {untranslated} in v5. May be related to oros (see note XXVIII above) with the notion of height. 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.
^CXLVI “shut up” = kleio. 16x in NT. This is to close, shut, or lock in a literal of figurative sense. Figuratively used for shutting out of the kingdom of heaven or the wedding banquet, the heavens shutting as in there is no rain, and also for heartlessness.
^CXLVII “three” = treis. This is three.
^CXLVIII “years” = etos. This is a year or age.

^CXLIX “six” = hex. 13x in NT. This is six.
^CL “was” = ginomai. Same as “become” in v3. See note XX above.
^CLI “severe” = megas. This is big in a literal or figurative sense – great, large, exceeding, abundant, high, mighty, perfect, strong, etc.
^CLII “famine” = limos. 12x in NT. Probably from leipo (to leave behind, be lacking). This is hunger, famine, or lacking.
^CLIII “all” = pas. Same as {untranslated} in v4. See note XXVI above.
^CLIV “land” = ge. This is earth, land, soil, region, country, the inhabitants of an area.

^CLV “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.
^CLVI {untranslated} = gune. Related to “become” in v3. Perhaps from ginomai (see note XX above). This is woman, wife, or bride. This is where the word “gynecologist” comes from.
^CLVII “Zarephath” = Sarepta. From Hebrew Tsarephath (Tsarephath, Zarephath; “melting place” or “refinement”; a city); from tsaraph (to refine, smalt, or fuse metal; the smelter, goldsmith, or silversmith; figuratively, refine in a literal or figurative sense – to test or try, make pure). This is Zarephath or Sarepta, a city that is south of Sidon.
^CLVIII “Sidon” = Sidonios. 2x in NT. From Sidon (Sidon, a Phoenician city on the sea); from Phoenician tsydon (Sidon, maybe meaning “fishery” or “fishing town”). This is Sidonian – someone from Sidon. See https://en.wiktionary.org/wiki/Sidon & https://en.wikipedia.org/wiki/Sidon

^CLIX “skin disease” = lepros. 9x in NT. From lepis (fish scale, skin flake); from lepo (to peel). This is scaly or leprous. It can also refer to a person with leprosy.
^CLX “Elisha” = Elisaios. Related to “Jesus” in v1 & “Isaiah” in v17 & “Elijah” and “Israel” in v25. From Hebrew Elisha (Elisha, meaning “God is salvation”); from Elishua (Elishua, meaning “God is salvation”); {from el (see note CXLIV above) + yasha (see note I above)}. This is Elisha, meaning “God is salvation.”
^CLXI “cleansed” = katharizo. From katharos (clean, clear, pure, unstained; clean in a literal, ritual, or spiritual sense; so, also guiltless, innocent or upright; something that is pure because it has been separated from the negative substance or aspect; spiritually clean because of God’s act of purifying). This is to cleanse, make clean, purify, purge, or declare to be clean. Like its roots, it includes cleansing in a literal, ritual, or spiritual sense. Being pure or purified is not something that is only available to the rare few or the innocent. Anyone can be purified.
^CLXII “Naaman” = Neeman. 1x in NT. From Naiman (Naaman, meaning “pleasant” or “pleasantness”); from Hebrew Naaman (Naaman, a Benjaminite and Syrian); from naem (to be pleasant, beautiful, sweet, or agreeable in a literal or figurative sense). This is Naaman, meaning “pleasantness” or “pleasant.”
^CLXIII “Syrian” = Suros. 1x in NT. From Suria (Syria); from Akkadian Ashshur (after the god Ashur, head of their gods). This is Syrian, named for the god Ashur. See https://en.wiktionary.org/wiki/Syria; https://en.wikipedia.org/wiki/Ashur_(god)

^CLXIV “all” = pas. Same as {untranslated} in v4. See note XXVI above.
^CLXV “filled” = pleitho. This is to fill to the highest level possible – to accomplish, supply, or complete.
^CLXVI “rage” = thumos. 18x in NT. From thuo (to rush along, breathe violently, offer sacrifice). This is passion, anger, rage, wrath. It refers to actions emerging from passion or impulse. It is also used for God’s wrath.
^CLXVII “got up” = anistemi. Same as “stood up” in v16. See note LXXXIII above.
^CLXVIII “drove” = ekballo. Related to “devil” in v2 & “throw” in v9 & “proverb” in v23. From ek (from, from out of) + ballo (see note XII above). This is to throw, put out, produce, expel, banish. It is eject in a literal or figurative sense.
^CLXIX “town” = polis. This is a city or its inhabitants. It is a town of variable size, but one that has walls. This is where “metropolis” and “police” come from.

^CLXX “hill” = oros. Same as {untranslated} in v5. See note XXVIII above.
^CLXXI “built” = oikodomeo. Related to “world” in v5. From oikos (see note XXXIII above) + domeo (to build). This is to build a house or be a house builder. Figuratively, it can mean to edify or encourage, be strong or embolden.
^CLXXII “hurl…off the cliff” = katakremnizo. 1x in NT. From kata (down, against, among) + kremnos (an overhanging like a crag or precipice); {from kremannumi (to hang, suspend, depend)}. This is to throw over a cliff, to throw headlong.

^CLXXIII “passed” = dierchomai. Related to “spread” in v14 & “came” and “went” in v16. From dia (through, across to the other side, thoroughly) + erchomai (see note LXX above). This is to go through, come, depart, pierce, travel, traverse.
^CLXXIV “midst” = mesos. Perhaps from meta (with among, behind, beyond; implies a change following contact or action). This is middle, among, center, midst.
^CLXXV “went on…way” = poreuomai. Related to “came” in v22. See note CXXIV above.

^CLXXVI “went down” = katerchomai. Related to “spread” in v14 & “came” and “went” in v16 & “passed” in v30. 16x in NT. From kata (down, against, according to) + erchomai (see note LXX above) This is to come down, descend. It can also refer to landing from the sky or from the sea.
^CLXXVII “city” = polis. Same as “town” in v29. See note CLXIX above.
^CLXXVIII “astounded” = ekplesso. 13x in NT. From ek (out, out of) + plesso (to pound, strike, flatten; figuratively, cause a calamity). This is to strike with panic, astonish shock. It is a moment that shakes someone from their senses and leaves them dumbfounded or at a loss.
^CLXXIX “teaching” = didache. Related to “teach” in v15. From didasko (see note LXXIII above). This is teaching or doctrine.
^CLXXX “spoke” = eimi + ho + logos + autos. Literally, “was his word.” Eimi is the same as “are” in v3. See note XVI above. Logos is the same as “words” in v22. See note CXXII above.

^CLXXXI “man” = anthropos. Same as “one” in v4. See note XXIII above.
^CLXXXII “had” = echo. This is to have, hold, possess.
^CLXXXIII “unclean” = akathartos. Related to “cleansed” in v27. From a (not, without) + kathairo (to cleanse or purify by purging out unwanted elements); {from katharos (see note CXLIV)}. This is unclean or impure, whether a thing or a person. It is something that is not mixed with something that would taint. This is unclean in a ritual or moral sense. It can also mean demonic or foul.
^CLXXXIV “demon” = daimonion. From daimon (evil spirit, demon, fallen angel); perhaps from daio (giving out destinies). This is demon, evil spirit, god of another religion, or fallen angel.

^CLXXXV “cried out” = anakrazo. 5x in NT. From ana (up, again, back, anew) + krazo (to cry out, scream, shriek; onomatopoeia for the sound of a raven’s call; figuratively, this is means crying out urgently without intelligible words to express something that is deeply felt). This is to cry or shout out loudly. It can be excited or as a scream.
^CLXXXVI “loud” = megas. Same as “severe” in v25. See note CLI above.
^CLXXXVII “voice” = phone. Related to “report” in v14 & “prophet” in v17. Probably from phemi (see note LXIX above). This is a voice, sound, tone or noise. It can also be a language or dialect.

^CLXXXVIII “leave…alone” = ea. 1x in NT. From eao (to allow, leave, put up with something).  This is an exclamation of surprise, fear, etc. So, it can be Aha! or let it be.
^CLXXXIX “Nazareth” = Nazarenos. Related to “Nazareth” in v16. 6x in NT. Probably from Nazara (Nazareth); perhaps from netser (see note LXXVIII above) OR from natsar (see note LXXVIII above). This is Nazarene. See  https://en.wikipedia.org/wiki/Nazareth
^CXC “come” = erchomai. Same as “came” in v16. See note LXXVII above.
^CXCI “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.
^CXCII “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.

^CXCIII “rebuked” = epitimao. From epi (on, upon, against, what is fitting) + timao (properly, this is setting a value or price on something, to estimate. Figuratively, it speaks to what level of honor we afford someone or something depending on our personal feeling toward it. By implication, this can mean to revere or honor); {from 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 render what is due – to assign the value that is appropriate for the situation. So, it could mean to honor or to warn, to rebuke or to charge. Generally, it is a warning meant to guide someone away from doing something wrong or taking the wrong path. It can imply to forbid.
^CXCIV “be quiet” = phimoo. 8x in NT. From phimos (a muzzle). This is to muzzle so speechless, silence, quiet.
^CXCV “come out” = exerchomai. Same as “spread” in v14. See note LXX above.

^CXCVI “throwing” = rhipto. 7x in NT. Perhaps related to rhapizo (to hit with a rod or to slap); from a derivation of rhabdos (staff, rod, cudgel; a staff that denotes power, royalty, or authority); from rhepo (to let fall, to rap). This is to cast, toss fling, or disperse. It is a quick toss in contrast to another word ballo, intentional hurling, and teino (stretching outward).
^CXCVII “before” = mesos. Same as “midst” in v30. See note CLXXIV above.
^CXCVIII “doing harm” = blapto. 2x in NT. This is to harm or hinder.

^CXCIX “were” = ginomai. Same as “become” in v3. See note XX above.
^CC “all” = pas. Same as {untranslated} in v4. See note XXVI above.
^CCI “astounded” = thambos. 3x in NT– 2x in Luke and 1x in Acts. Akin to tapho (dumbfounded). This is amazement, wonder, being stunned or dumbfounded because something unusual happened. It can be positive or negative.
^CCII “commands” = epitasso. 10x in NT. From epi (on, upon, to, against, what is fitting) + tasso (to arrange, appoint, determine). This is to arrange, command, charge, order. It is a command that brings things into their proper order – so that they fit together.

^CCIII “news” = echos. 4x in NT. From eche (noise or sound). This is a loud sound, roaring, or echo. It can also be a report, rumor, or fame. This is where the word “echo” comes from.
^CCIV “reach” = ekporeuomai. Same as “came” in v22. See note CXXIV above.
^CCV “region” = perichoros. Same as “surrounding country” in v14. See note LXXII above.

^CCVI “leaving” = anistemi. Same as “stood up” in v16. See note LXXXIII above.
^CCVII “entered” = eiserchomai. Same as “went” in v16. See note LXXX above.
^CCVIII “Simon’s” = Simon. From Hebrew Shimon (Simon – Jacob’s son and his tribe); from shama (to hear, often implying attention and obedience). This is Simon, meaning “he who hears.”
^CCIX “house” = oikia. Related to “world” in v5 & “built” in v29. From oikos (see note XXXIII above). This is a house, household, goods, property, family, or means.

^CCX “mother-in-law” = penthera. 6x in NT. From pentheros (specifically a wife’s father). This is the wife’s mother.
^CCXI “suffering” = sunecho. Related to “had” in v33. 12x in NT. From sun (with, together with) + echo (see note CLXXXII above). This is to hold together or hold fast, to close or press together. It can also be to be struck by an illness, arrested, compressed as by a multitude or a siege. Figuratively, it can mean to compel, perplex, preoccupy, or generally afflict.
^CCXII “high” = megas. Same as “severe” in v25. See note CLI above.
^CCXIII “fever” = puretos. 6x in NT. From pur (fire, lightning, heat from the sun; figuratively, strife or trials) OR from puresso (fever, on fire); {from pura (fire, fuel burning); from pur (see above)}. This is inflamed or fever.
^CCXIV “asked” = erotao. Related to {untranslated} in v4. From eromai (to ask) OR from ereo (see note XXVI above). 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.

^CCXV “stood” = ephistemi. Related to “placed” in v9 & “departed” in v13 & “stood up” in v16 & “sent” in v18. From epi (on, upon, what is fitting) + histemi (see note XLVIII above). This is to stand upon, happen, be present. Usually, it is used in a literal sense.
^CCXVI “left” = aphiemi. Related to “release” in v18. See note XCVIII above.
^CCXVII “immediately” = parachrema. Related to “hands” in v11 & “anointed” in v18. 18x in NT. From para (beside, by, in the presence of) + chrema (something needed or useful– money, possessions, price); {from chraomai (see note XCII above)}. This is immediately or soon.
^CCXVIII “serve” = diakoneo. From diakonos (servant, minister, waiter, or attendant; a person who performs a service, including religious service); {perhaps from dia (through, across to the other side, thoroughly) + konis (dust) OR from dioko (to chase after, put to flight; by implication, to persecute or to purse like a hunter after its prey; this can be earnestly pursue or zealously persecute); {related to dio (put to flight)}}. This is to wait at table, to serve generally, to minister or administer, to be in the office of deacon. To wait on someone as a slave, friend, or host.

^CCXIX “sun” = helios. This is sun, which would imply light in general or the east.
^CCXX “setting” = duno. 2x in NT. From duo (to sink). This is to enter, go down, or set.
^CCXXI “all” = hapas. Same as “all” in v6. See note XXXV above.
^CCXXII “were” = echo. Same as “had” in v33. See note CLXXXII above.
^CCXXIII “sick” = astheneo. From asthenes (not having strength or weak in a moral sense; sick); {from a (not) + sthenes (strong, vigor); {from the base of sthenoo (to strengthen so that one can be mobile); from sthenos (strength)}}. This is sick, feeble, languishing, impotent. Can also refer to moral weakness.

^CCXXIV “various kinds” = poikilos. 10x in NT. This is varied, diverse, having different colors or varied character.
^CCXXV “diseases” = nosos. 11x in NT. This refers to a disease that is chronic and enduring. It can also be used for a moral failing.
^CCXXVI “brought” = ago. Same as “led” in v1. See note VII above.
^CCXXVII “laid” = epitithemi. From epi (on, upon, what is fitting) + tithemi (to put, place, set, fix, establish in a literal or figurative sense; properly, this is placing something in a passive or horizontal position). This is to lay on or place on, whether in a friendly or aggressive way.
^CCXXVIII “each” = 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.

^CCXXIX “shouting” = kraugazo. Related to “cried out” in v33. 9x in NT. From krauge (a very emotional shout or cry generally or clamor against someone else; a cry of alarm, trouble, or grief); from krazo (see note CLXXXV above). This is to cry, shout, clamor. It is a screaming or shrieking that is often impossible to understand exact words in. It is sound expressing feeling/urgency. Properly, this refers to loud animal sounds.
^CCXXX “allow” = eao. Related to “leave…alone” in v34. 11x in NT. See note CLXXXVIII above.
^CCXXXI “Messiah” = Christos. Related to “anointed” in v18. From chrio (see note XCII above). Literally, the anointed one, Christ. The Greek word for Messiah.

^CCXXXII {untranslated} = ginomai. Same as “become” in v3. See note XX above.
^CCXXXIII “daybreak” = hemera. Same as “days” in v2. See note X above.
^CCXXXIV “departed” = exerchomai. Same as “spread” in v14. See note LXX above.
^CCXXXV “deserted” = eremos. Same as “wilderness” in v1. See note VIII above.

^CCXXXVI “crowds” = ochlos. Related to “had” in v33 & “suffering” in v38. Perhaps from echo (see note CLXXXII above). This is a crowd, the common people, a rabble. Figuratively, it can refer to a riot.
^CCXXXVII “looking” = epizeteo. 13x in NT. From epi (on, upon, against, what is fitting) + zeteo (to seek, search for, desire. searching for something by inquiring or investigation; to seek in a literal or figurative sense; to worship God). This is to desire, search for, seek, or want. It is following through on a personal goal by seeking.
^CCXXXVIII “reached” = erchomai. Same as “came” in v16. See note LXXVII above.
^CCXXXIX “keep” = katecho. Related to “had” in v33 & “suffering” in v38 & “crowds” in v42. 18x in NT. From kata (down, against, according to, throughout) + echo (see note CLXXXII above). This is to hold fast, bind, possess, restrain, arrest, suppress. It is to hold down in a literal or figurative sense. It can also be to hold something in one’s memory.
^CCXL “leaving” = poreuomai. Same as “went on…way” in v30. See note CLXXV above.

^CCXLI “must” = dei. From deo (to tie, bind, compel; declare unlawful). This is what is necessary or proper. It is what is needed or what one should do – a duty or something inevitable. This refers to something absolutely necessary.
^CCXLII “proclaim the good news” = euaggelizo. Same as “bring good news” in v18. See note XCIII above.
^CCXLIII “other” = 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.
^CCXLIV “sent” = apostello. Same as “sent” in v18. See note XCV above.

^CCXLV “continued” = eimi. Same as “are” in v3. See note XVI above.
^CCXLVI “proclaiming the message” = kerusso. Same as “proclaim” in v18. See note XCVII above.
^CCXLVII “Judea” = Ioudaia. From Hebrew Yehudah (Judah, son of Jacob, his tribal descendants, a name for the southern kingdom. Literally, it means praised); probably from yadah (to throw one’s hands into the air in a gesture of praise); from yad (hand). This is Judea, which was a Roman province.