Luke 8

Luke 8


ISoon afterwardII he wentIII on through one townIV and villageV after another,

Notes on verse 1a

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 “soon afterward” = en + ho + kathexes. Kathexes is 5x in NT. From kata (down, against, throughout, among) + hexes (next, soon, the day after, adjoining); {from echo (to have, hold, possess)}. This is orderly, step by step, just after.
III “went” = diodeuo. 2x in NT. From dia (through, for the sake of, across, thoroughly) + hodeuo (to travel or journey); {from hodos (way, road, path, journey)}. This is to travel through, go around, go on.
IV “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.
V “village” = kome. Perhaps from keimai (to lie, recline, set, be appointed, be destined). This is a village as contrasted with a city that has a wall.

proclaimingVI and bringing the good newsVII of the kingdomVIII of God.IX The twelveX were with him, 

Notes on verse 1b

VI “proclaiming” = kerusso. This is to proclaim, preach, publish. Properly, it is to act as a herald – announcing something publicly with confidence and/or to persuade.
VII “bringing 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 “kingdom” = basileia. From basileus (king, emperor, sovereign); probably from basis (step, hence foot; a pace); from baino (to walk, to go). This is kingdom, rule, authority, sovereignty, royalty, a realm.
IX “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
X “twelve” = dodeka. From duo (two, both) + deka (ten). This is twelve – also shorthand for the apostles.

as well as some womenXI who had beenXII curedXIII

Notes on verse 2a

XI “women” = 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.
XII “been” = eimi. This is to be, exist.
XIII “cured” = therapeuo. From therapon (servant, attendant, minister); perhaps from theros (properly heat and so used for summer); from thero (to heat). This is to serve, care, attend, heal, or cure. Since it means to attend to, it can be used for doctors, but also for those who serve God. So, it can mean worship. This is where the word “therapy” comes from.

of evilXIV spiritsXV and infirmities:XVI

Notes on verse 2b

XIV “evil” = poneros. From poneo (to toil); related to ponos (pain, trouble, labor, distress, suffering; toil, which implies anguish); from the base of penes (a laborer, poor person, starving or indigent person; someone who works for their living); from pernomai (working for a living; laborer, poor person; to work for daily bread); from peno (to toil to survive day by day). This is bad, evil, wicked, malicious, grievous, or toilsome. Properly, it is something that bears pain – it emphasizes the miseries and pains that come with evil. By contrast, the Greek kakos refers to evil as part of someone’s core character. Also contrasting the Greek sapros, which deals with falling away from a previously embodied virtue. This word can mean ill, diseased, morally culpable, derelict, vicious, malicious, or guilt. It can also refer to the devil or sinners.
XV “spirits” = 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.
XVI “infirmities” = astheneia. From asthenes (without strength, sick, deprivation; weak in a moral or physical sense); {From a (not) + sthenes (strong, vigor); {from the base of sthenoo (to strengthen so that one can be mobile); from sthenos (strength)}}. This is weakness, frailty, illness, suffering, or calamity. It is any kind of sickness or injury that includes weakness or diminishes your ability to enjoy or accomplish what you would choose.

Mary,XVII calledXVIII Magdalene,XIX from whom sevenXX demonsXXI had gone out,XXII 

Notes on verse 2c

XVII “Mary” = Maria. From Hebrew Miryam (Aaron and Moses’s sister); from marah (to be contentious, rebellious, bitter, provoking, disobedient; to be or make bitter or unpleasant; figuratively, to rebel or resist; causatively to provoke). This is Miriam or Mary.
XVIII “called” = 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.
XIX “Magdalene” = Magdalene. 12x in NT. From Magdala (Magadan, a place near the Sea of Galilee); perhaps from Aramaic migdal, see also Hebrew migdal (tower); from gadal (to grow, grow up, be great). This is from Magdala.
XX “seven” = hepta. This is seven or seventh. Figuratively, seven is the number of completeness or perfection.
XXI “demons” = daimonion. From daimon (evil spirit, demon, fallen angel); perhaps from daio (giving out destinies). This is demon, evil spirit, god of another religion, or fallen angel.
XXII “gone out” = exerchomai. From ek (from, from out of) + erchomai (to come, go). This is to go out, depart, escape, proceed from, spread news abroad.

and Joanna,XXIII the wifeXXIV of Herod’sXXV

Notes on verse 3a

XXIII “Joanna” = Ioanna. 2x in NT– only in Luke’s gospel. From Ioannes (John, meaning “the Lord has been gracious”); 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 Joanna, meaning “the Lord has been gracious.”
XXIV “wife” = gune. Same as “women” in v2. See note XI above.
XXV “Herod’s” = Herodes. Perhaps from heros (hero, warrior) + oide (song, ode, legend, tale); {from aoide (song, ode, legend, tale); {from aeido (to sing) + e (this is added to verbs to make them nouns)}} OR from hera (Hera) + oide (same as above). This is Herod, perhaps “hero’s song,” “Hera’s song,” or “heroic.” See

stewardXXVI Chuza,XXVII and Susanna,XXVIII

Notes on verse 3b

XXVI “steward” = epitropos. 3x in NT. From epitrepo (to allow, permit, yield, entrust, give license); {from epi (on, upon, against, what is fitting) + the same as trope (turning, change, shifting); {from trepo (to turn)}}. This is a someone who has authority like an administrator, foreman, guardian, or steward. It could also be someone who has care over a child under 14.
XXVII “Chuza” = Chouzas. 1x in NT. Perhaps from chazah (to see, to experience a vision). This is Chuza, which may mean “seer” or “visionary.” See
XXVIII “Susanna” = Sousanna. 1x in NT. From Hebrew shushan (lily, Shoshan, or Shoshannah; other flowers that look like lilies, architecture decoration in the shape of a lily, a musical tune, or trumpets due to the similar appearance); {perhaps from sus (to rejoice, be glad; properly, to be bright or cheerful)}. This is Susanna or Sousanna, meaning “lily” or “white” or “pure.” See

and manyXXIX others,XXX who ministeredXXXI to them out of their own resources.XXXII

Notes on verse 3c

XXIX “many” = polus. This is much, often, plenteous – a large number or a great extent.
XXX “others” = 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.
XXXI “ministered” = 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.
XXXII “resources” = huparcho. From hupo (by, under, about, subordinate to) + archo (to rule, begin, have first rank or have political power). This is to begin or be ready, to exist or possess. It is what one already has or possesses.

When a largeXXXIII crowdXXXIV was gathering,XXXV as people were comingXXXVI to him from town after town, he said in a parable:XXXVII 

Notes on verse 4

XXXIII “large” = polus. Same as “many” in v3. See note XXIX above.
XXXIV “crowd” = ochlos. Related to “soon afterward” in v1. Perhaps from echo (see note II above). This is a crowd, the common people, a rabble. Figuratively, it can refer to a riot.
XXXV “gathering” = suneimi. 1x in NT. From sun (with, together with) + eimi (to go). This is to come together or assemble.
XXXVI “coming” = epiporeuomai. 1x in NT. From epi (on, upon, among, what is fitting) + 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 journey to or reach.
XXXVII “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.

“A sowerXXXVIII went out to sowXXXIX his seed,XL and as he sowed someXLI fellXLII on a pathXLIII

Notes on verse 5a

XXXVIII “sower” = speiro. Probably from spao (to pull or draw like one draws a sword). This is sowing a seed or scattering. It is sowing in a literal or figurative sense.
XXXIX “sow” = speiro. Same as “sower” in v5. See note XXXVIII above.
XL “seed” = sporos. Related to “sower” in v5. 6x in NT. From speiro (see note XXXVIII above). This is seed or a seed that is already scattered. It is where the word “spore” comes from.
XLI {untranslated} = men. This is truly, indeed, even, in fact. Often, it is not translated, but used to emphasize affirmation.
XLII “fell” = pipto. This is to fall literally or figuratively.
XLIII “path” = hodos. Related to “went” in v1. See note III above.

and was trampled on,XLIV and the birdsXLV of the airXLVI ate it up.XLVII 

Notes on verse 5b

XLIV “trampled on” = katapateo. 5x in NT. From kata (down, against, throughout, among) + 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 trample, step on. Figuratively, it is to spurn or reject.
XLV “birds” = peteinon. 14x in NT. From petomai (to fly). This is something with wings i.e. a bird.
XLVI “air” = ouranos. May be related to oros (mountain, hill); probably related to airo (raise, take up, lift, remove)}. This is the air, the sky, the atmosphere, and heaven. It is the sky that is visible and the spiritual heaven where God dwells. Heaven implies happiness, power, and eternity.
XLVII “ate…up” = 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.

SomeXLVIII fellXLIX on rock,L and as it grew upLI it witheredLII for lackLIII of moisture.LIV 

Notes on verse 6

XLVIII “some” = heteros. Same as “others” in v3. See note XXX above.
XLIX “fell” = katapipto. Related to “fell” in v5. 3x in NT– 1x in Luke & 2x in Acts. From kata (down, against, throughout, among) + pipto (to fall literally or figuratively). This is to drop or fall down.
L “rock” = petra. 15x in NT. This is large rock that is connected and or projecting like a rock, ledge, or cliff. It can also be cave or stony ground.
LI “grew up” = phuo. 3x in NT. This is to spring up or grow. Originally meant to puff or swell up. So, it came to mean germinate or produce in a literal or figurative sense.
LII “withered” = xeraino. 15x in NT. From xeros (dry, arid, withered; can also refer to dry land or imply something that is shrunken). This is to dry up, wither, ripen, pine.
LIII “lack” = me + echo. Literally, “not having.” Echo is related to “soon afterward” in v1 & “crowd” in v4. See note II above.
LIV “moisture” = ikmas. 1x in NT. This is moisture or dampness.

Some fellLV amongLVI thorns,LVII and the thorns grew withLVIII it and chokedLIX it. 

Notes on verse 7

LV “fell” = pipto. Same as “fell” in v5. See note XLII above.
LVI “among” = mesos. Perhaps from meta (with among, behind, beyond; implies a change following contact or action). This is middle, among, center, midst.
LVII “thorns” = akantha. 14x in NT. From akmen (even now, still yet); from the same as akmazo (ripe, to be vigorous); from akme (point, edge); related to ake (a point). This is thorn or thorn bush.
LVIII “grew with” = sumphuo. Related to “grew up” in v6. 1x in NT. From sun (with, together with) + phuo (see note LI above). This is to grow together or jointly.
LIX “choked” = apopnigo. Related to “spirits” in v2. 2x in NT. From apo (from, away from) + pnigo (to choke, wheeze, strangle, or drown); {perhaps from pneo (see note XV above)}. This is to choke or drown.

Some fellLX into goodLXI soil,LXII and when it grewLXIII it producedLXIV a hundredfold.”LXV

Notes on verse 8a

LX “fell” = pipto. Same as “fell” in v5. See note XLII above.
LXI “good” = agathos. This is good, a benefit, or a good thing. It is good by its very nature, intrinsically good. A different word, kalos, refers to external signs of goodness.
LXII “soil” = ge. This is earth, land, soil, region, country, the inhabitants of an area.
LXIII “grew” = phuo. Same as “grew up” in v6. See note LI above.
LXIV “produced” = poieo + karpos. Poieo is to make, do, act, construct, abide, or cause. Karpos is 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.
LXV “hundredfold” = hekatontaplasion. Related to “many” in v3. 3x in NT. From hekaton (hundred) + perhaps polus (see note XXIX above). This is a hundred times. Figuratively, it can refer to a totality.

As he saidLXVI this, he called out,LXVII “If you haveLXVIII earsLXIX to hear,LXX then hear!”

Notes on verse 8b

LXVI “said” = lego. This is to speak, say, name, call, command. It is generally to convey verbally.
LXVII “called out” = phoneo. From phone (voice, sound, tone or noise; also a language or dialect); probably from phemi to declare, say, use contrasts in speaking to shed light on one point of view); {from phao (to shine) or phaino (to bring light, cause to appear, shine, become visible or clear). This is to call out, summon, shout, address. It is making a sound whether of an animal, a person, or an instrument.
LXVIII “have” = echo. Same as “lack” in v6. See note LIII above.
LXIX “ears” = ous. This is the physical ear, or the perception of hearing, whether physical or cognitive.
LXX “hear” = akouo. This is hear or listen, but it also means to understand by hearing. This is where the word “acoustics” comes from.

Then his disciplesLXXI askedLXXII him what this parable meant.LXXIII 

Notes on verse 9

LXXI “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.
LXXII “asked” = eperotao. From epi (on, upon, against, what is fitting) + erotao (asking a question or making an earnest request; used when one anticipates special consideration for their request); {from eromai (to ask) OR from ereo (to say, tell, call, speak of)}. This is to question, interrogate, seek, or demand. The questioner is at an advantage – in a preferred position when they make their question.
LXXIII “meant” = eimi. Same as “been” in v2. See note XII above.

10 He said, “To you it has been givenLXXIV to knowLXXV the secretsLXXVI of the kingdom of God, but to othersLXXVII I speak in parables, so that

Notes on verse 10a

LXXIV “given” = didomi. To give, offer, place, bestow, deliver. This is give in a literal or figurative sense.
LXXV “know” = ginosko. This is to know, recognize, realize, perceive, learn. It is knowledge gained through personal experience.
LXXVI “secrets” = musterion. From mustes (an initiate); from mueo (to initiate someone into the secrets or mysteries of an order; to instruct learn, be disciples; properly, shutting your mouth and eyes to experience mystery); from muo (shutting eyes or mouth). This is a mystery or a secret doctrine that requires initiation to learn. In the New Testament, the plans of God were hidden until they were revealed in Christ through the Gospel. It is also used of Christian revelation in a broad sense rather than referring to something that cannot be known. This is the root of the word “mystery.”
LXXVII “others” = loipos. From leipo (to leave behind, be lacking). This is the rest, remained, remnant, other, residue.

‘lookingLXXVIII they may not perceiveLXXIX
    and hearing they may not understand.’LXXX

Notes on verse 10b

LXXVIII “looking” = blepo. This is literally to see – it is primarily used in the physical sense. However, figuratively it can be seeing, which includes attention and so to watchfulness, being observant, perceiving, and acting on the visual information. It can also mean beware.
LXXIX “perceive” = blepo. Same as “looking” in v10. See note LXXVIII above.
LXXX “understand” = suniemi. From sun (with, together with) + hiemi (to send, put). This is to put together – used figuratively to mean understand, consider, gain insight. It is bringing together facts or notions and synthesizing them into a whole. It is making a summary to arrive at a final conclusion that includes how to apply the insight to life. It can also imply acting piously or being wise.

11 “Now the parable is this: The seed is the wordLXXXI of God. 12 The ones on the pathLXXXII are those who have heard; then the devilLXXXIII comesLXXXIV

Notes on verses 11-12a

LXXXI “word” = logos. Related to “said” in v8. From lego (see note LXVI 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.
LXXXII “road” = hodos. Same as “path” = in v5. See note XLIII above.
LXXXIII “devil” = diabolos. Related to “parable” in v4. 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 (see note XXXVII above)}. 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.
LXXXIV “comes” = erchomai. Related to “gone out” in v2. See note XXII above.

and takes awayLXXXV the word from their hearts,LXXXVI so that they may not believeLXXXVII and be saved.LXXXVIII 

Notes on verse 12b

LXXXV “takes away” = airo. Related to “air” in v5. See note XLVI above.
LXXXVI “hearts” = kardia. Literally the heart, but figuratively mind, character, inner self, will, intention, thoughts, feelings. Also, the center of something. The word heart is only used figuratively in the Old and New Testaments. This is where “cardiac” comes from.
LXXXVII “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.
LXXXVIII “saved” = sozo. From sos (safe, rescued, well). This is to save, heal, preserve, or rescue. Properly, this is taking someone from danger to safety. It can be delivering or protecting literally or figuratively. This is the root that “savior” and “salvation” come from in Greek.

13 The ones on the rock are those who, when they hear the word, receiveLXXXIX it with joy.XC But these have no root;XCI

Notes on verse 13a

LXXXIX “receive” = dechomai. This is to warmly receive, be ready for what is offered, take, accept, or welcome. It is to receive in a literal or figurative sense.
XC “joy” = chara. From chairo (to rejoice, be glad or cheerful; a greeting); from char– (to extend favor, lean towards, be inclined to be favorable towards). This is joy, delight, gladness. Can be understood as the feeling you get when you are aware of grace.
XCI “root” = rhiza. 17x in NT. This is a root literally or figuratively so it would be the root of what comes from it – shoot, source, descendant. This is where the word “rhizome” comes from.

they believe only for a whileXCII and in a timeXCIII of testingXCIV fall away.XCV 

Notes on verse 13b

XCII “a while” = 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.
XCIII “time” = kairos. Same as “a while” in v13. See note XCII above.
XCIV “testing” = peirasmos. From peirazo (to test, try, tempt, or make proof of, scrutinize, or assay something; could also be examine, entice, prove, or discipline); 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 or peiro (to pierce). 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.
XCV “fall away” = aphistemi. 14x in NT. From apo (from, away from) + histemi (to stand, place, set up, establish, stand firm). This is to remove, repel, refrain, depart from, foment a revolt, repel.

14 As for what fellXCVI among the thorns, these are the ones who hear, but as they go on their wayXCVII they are chokedXCVIII by the caresXCIX

Notes on verse 14a

XCVI “fell” = pipto. Same as “fell” in v5. See note XLII above.
XCVII “go on…way” = poreuomai. Related to “coming” in v4. See note XXXVI above.
XCVIII “choked” = sumpnigo. Related to “spirits” in v2 & “choked” in v7. 5x in NT. From sun (with, together with) + pnigo (see note LIX above). This is to choke, crowd, press against, cut off, strangle, drown.
XCIX “cares” = merimna. 6x in NT. Perhaps from merizo (to divide, part, share, distribute, assign; figuratively, to differ); from meros (part, share, portion figurative or literal); from meiromai (to get your share, receive one’s allotment). This is a portion removed from the whole. Figuratively, it is care, worry, or anxiety that tears a person apart.

and richesC and pleasuresCI of life,CII and their fruit does not mature.CIII 

Notes on verse 14b

C “riches” = ploutos. Related to “many” in v3 & “hundredfold” in v8. From polus (see note XXIX above) OR pleo (to sail, voyage); {probably from pluno (to plunge – so to wash); from pluo (to flow)} OR pletho (to fill, accomplish, supply; to fill to maximum capacity). This is abundance, wealth, or riches. It could refer to money/possessions or spiritual abundance. It can also be used for a valuable bestowment.
CI “pleasures” = hedone. 5x in NT. From hedomai (to enjoy oneself) OR from handano (to please). This is pleasure, passion – particularly of physical senses. It is generally used in a negative sense – as lust or pleasure for its own sake at the expense of other ends.
CII “life” = bios. 10x in NT– including the widow’s mite story where she gave all she had to live on in Mark 12:44 and Luke 21:4. This is physical life, livelihood, goods, or the way one lives one’s life.
CIII “mature” = telesphoreo. 1x in NT. 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); {from tello (to start out with a definite goal in mind)} + phoreo (to bear constantly or habitually or repeatedly; it can mean to wear or carry a burden); {from phero (to bear, bring, lead, make known publicly; to carry in a literal or figurative sense)}. This is to produce maturity, to make a fruit ripe.

15 But as for that in the goodCIV soil, these are the ones who, when they hear the word, hold it fastCV in an honestCVI

Notes on verse 15a

CIV “good” = kalos. This is good, noble, beautiful, correct, or worthy. This is external signs of goodness like beauty, demonstrations of honorable character, showing moral virtues. A different word, agathos, speaks of intrinsic good.
CV “hold…fast” = katecho. Related to “soon afterward” in v1 & “crowd” in v4 & “lack” in v6. 18x in NT. From kata (down, against, according to, throughout) + echo (see note II 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.
CVI “honest” = kalos. Same as “good” in v15. See note CIV above.

and goodCVII heart and bear fruitCVIII with endurance.CIX

Notes on verse 15b

CVII “good” = agathos. Same as “good” in v8. See note LXI above.
CVIII “bear fruit” = karpophoreo. Related to “produce” in v8 & “mature” in v14. 8x in NT. From karpophoros (fruitful, productive); {from karpos (see note LXIV above) + phero (see note CIII above)}. This is to produce fruit or crops. It is fertile in a literal or figurative sense.
CIX “endurance” = hupomone. From hupo (by, under, about) + meno (to stay, remain, wait, await, continue, abide). This is properly to remain behind or remain under. It implies endurance, patience, steadfastness, and waiting in hope.

16 “No one after lightingCX a lampCXI hidesCXII it under a jarCXIII or putsCXIV it underCXV a bed;CXVI

Notes on verse 16a

CX “lighting” = hapto. 5x in NT. This is to touch, cling, light on fire.
CXI “lamp” = luchnos. 14x in NT. Perhaps from the base of leukos (bright, white, brilliant); from luke (light). This is a lamp that is portable and fueled by oil. It can mean light in a literal or figurative sense.
CXII “hides” = kalupto. 8x in NT. Related to kalube (hut, cabin). This is to cover, hide, veil, or conceal. Figuratively, it can mean to keep hidden or secret.
CXIII “jar” = skeuos. This is a vessel, object, article, property, a tool. It is an implement or other equipment in a literal or figurative sense. It could also refer to a vessel of mercy or a wife.
CXIV “puts” = tithemi. This is to put, place, set, fix, establish in a literal or figurative sense. Properly, it is placing something in a passive or horizontal position.
CXV “under” = hupokato. 11x in NT. From hupo (by, under, about, under someone’s authority) + kato (down, below, lower, bottom, under); {from kata (down, against, throughout, among)}. This is down under so below, beneath, sole.
CXVI “bed” = kline. 9x in NT. 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 couch, bed, mat. Either a couch laid on to eat or for sleeping.

rather, one puts it on a lampstand,CXVII so that those who enterCXVIII may seeCXIX the light.CXX 

Notes on verse 16b

CXVII “lampstand” = luchnia. Related to “lamp” in v16. 12x in NT. From luchnos (see note CXI above). This is lampstand or candlestick.
CXVIII “enter” = eisporeuomai. Related to “coming” in v4 & “go on…way” in v14. 18x in NT. From eis (to, into, for, among) + poreuomai (see note XXXVI above). 18x in NT. This is to enter or journey in in a literal or figurative sense.
CXIX “see” = blepo. Same as “looking” in v10. See note LXXVIII above.
CXX “light” = phos. Related to “called out” in v8. From phao (see note LXVII above). This is light, a source of light, fire, or radiance. This is light with specific reference to what it reveals. It is luminousness whether natural or artificial, abstract or concrete, literal or figurative.

17 For nothing is hiddenCXXI that will not beCXXII disclosed,CXXIII nor is anything secretCXXIV that will not become known and comeCXXV to light.CXXVI 

Notes on verse 17

CXXI “hidden” = kruptos. 19x in NT. From krupto (to hide by covering, secret, hidden things). This is something concealed, hidden, secret, or private. It can also refer to the inner nature. This is the root of the word “cryptography.”
CXXII “be” = ginomai. Same as {untranslated} in v1. See note I above.
CXXIII “disclosed” = phaneros. Related to “called out” in v8 & “light” in v16. 18x in NT. From phos (see note CXX above). This is visible, apparent, clear, shining.
CXXIV “secret” = apokruphos. Related to “hidden” in v17. 3x in NT. From apokrupto (to hide, keep secret, conceal); {from apo (from, away from) + krupto (see note CXXI above)}. This is hidden, secret, or treasured.
CXXV “come” = erchomai. Same as “comes” in v12. See note LXXXIV above.
CXXVI “light” = phaneros. Same as “disclosed” in v17. See note CXXIII above.

18 So pay attentionCXXVII to how you listen,CXXVIII for to those who have, more will be given, and from those who do not have, even what they seemCXXIX to have will be taken away.”

Notes on verse 18

CXXVII “pay attention” = blepo. Same as “looking” in v10. See note LXXVIII above.
CXXVIII “listen” = akouo. Same as “hear” in v8. See note LXX above.
CXXIX “seem” = dokeo. From dokos (opinion). This is to have an opinion, seem, appear, think, suppose. It deals with a personal judgment. This is the root of the word “doxology.”

19 Then his motherCXXX and his brothersCXXXI cameCXXXII to him, but they couldCXXXIII not reachCXXXIV him because of the crowd. 

Notes on verse 19

CXXX “mother” = meter. This is mother in a literal or figurative sense.
CXXXI “brothers” = adelphos. From a (with, community, fellowship) + delphus (womb). This is a brother in a literal or figurative sense. It is also used of another member of the Church.
CXXXII “came” = paraginomai. Related to {untranslated} in v1 & “women” in v2. From para (from beside, by) + ginomai (see note I above). This is to arrive, appear, reach. It implies appearing publicly.
CXXXIII “could” = dunamai. This is to be able, or something that is possible. It can also be empowered or being powerful. The Greek word for “miracle” (dunamis) comes from this root.
CXXXIV “reach” = suntugchano. 1x in NT. From sun (with, together with) + tugchano (root means to become ready; to hit, meet, happen, obtain, chance, perhaps; properly, to hit the mark or be spot on; the opposite of the Greek word for sin hamartano, which literally means to miss the mark); {perhaps from tucho (to make ready, bring about)}. This is to meet, join, reach – to come together by chance.

20 And he was told,CXXXV “Your mother and your brothers are standingCXXXVI outside, wantingCXXXVII to seeCXXXVIII you.” 

21 But he said to them, “My mother and my brothers are those who hear the word of God and doCXXXIX it.”

Notes on verses 20-21

CXXXV “told” = apaggello. Related to “bringing the good news” in v1. From apo (from, away from) + aggello (see note VII above). This is to report, declare, bring word. It is an announcement that emphasizes the source.
CXXXVI “standing” = histemi. Related to “fall away” in v13. See note XCV above.
CXXXVII “wanting” = 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.
CXXXVIII “see” = horao. To see, perceive, attend to, look upon, experience. Properly, to stare at and so implying clear discernment. This, by extension, would indicate attending to what was seen and learned. This is to see, often with a metaphorical sense. Can include inward spiritual seeing.
CXXXIX “do” = poieo. Same as “produced” in v8. See note LXIV above.

22 CXLOneCXLI dayCXLII he gotCXLIII into a boatCXLIV with his disciples, and he said to them, “Let us go acrossCXLV to the other side of the lake.”CXLVI

Notes on verse 22a

CXL {untranslated} = ginomai. Same as {untranslated} in v1. See note I above.
CXLI “one” = heis. This is one, a person, only, some.
CXLII “day” = hemera. Perhaps from hemai (to sit). This is day, time, or daybreak.
CXLIII “got” = embaino. Related to “kingdom” in v1. 17x in NT. From en (in, on, at, by, with) + baino (see note VIII above). This is to step onto – embark on a boat.
CXLIV “boat” = ploion. Related to “riches” in v14. From pleo (see note C above). This is a boat, ship, or vessel.
CXLV “go across” = dierchomai. Related to “gone out” in v2 & “comes” in v12. From dia (through, across to the other side, thoroughly) + erchomai (see note XXII above). This is to go through, come, depart, pierce, travel, traverse.
CXLVI “lake” = limne. 11x in NT. Probably from limen (harbor, haven). This is a lake or small pond. It is used for earthly lakes as well as the lake of fire in Revelation.

So they put out,CXLVII 23 and while they were sailingCXLVIII he fell asleep.CXLIX

Notes on verses 22b-23a

CXLVII “put out” = anago. Related to “bringing the good news” in v1 & “told” in v20. From ana (up, again, back, among, anew) + ago (see note VII above). This is to lead up, offer, set sail, bring out, depart, loose.
CXLVIII “sailing” = pleo. Related to “riches” in v14 & “boat” in v22. 6x in NT. See note C above.
CXLIX “fell asleep” = aphupnoo. 1x in NT. From apo (from, away from) + hupnos (sleep – literal or figurative); {perhaps from hupo (by, under, about, subordinate to)}. This is to drop off to sleep.

A windstormCL swept downCLI on the lake, and the boat was filling with water,CLII and they were in danger.CLIII 

Notes on verse 23b

CL “windstorm” = lailaps + anemos. Lailaps is 3x in NT. This is a sudden storm like a squall or a gale. Anemos is from aer (air that we breathe); from aemi (to breathe or blow). This is wind or a gust of air. It can also be used figuratively for empty doctrines.
CLI “swept down” = katabaino. Related to “kingdom” in v1 & “got” in v22 From kata (down, against, throughout, among) + baino (see note VIII above). This is to come down whether from the sky to the ground or from higher ground to lower. It can be used in a literal or figurative sense.
CLII “filling with water” = sumpleroo. Related to “riches” in v14. 3x in NT. From sun (with, together with) + pleroo (to fill, make full or complete; properly, filling something up to the maximum extent or induvial capacity; used figuratively for furnish, influence, satisfy, finish, preach, perfect, and fulfill); {from pleres (to be full, complete, abounding in, occupied with); from pletho (see note C above)}. This is to fill entirely, a boat swamped with water, or fulfill. It can also be come or approach.
CLIII “were in danger” = kinduneuo. 4x in NT. From kindunos (danger, risk). This is being in danger or in jeopardy.

24 They wentCLIV to him and woke him up,CLV shouting,CLVI “Master,CLVII Master, we are perishing!”CLVIII

Notes on verse 24a

CLIV “went” = proserchomai. Related to “gone out” in v2 & “comes” in v12 & “go across” in v22. From pros (for, at, towards) + erchomai (see note XXII above). This is to approach, draw near, come up to. It is also used figuratively to mean worship.
CLV “woke…up” = diegeiro. 6x in NT. From dia (through, because of, across, thoroughly) + egeiro (to awake, raise up or lift up; to get up from sitting or lying down, to get up from sleeping, to rise from a disease or from death; figuratively, rising from inactivity or from ruins). This is to wake totally, arise, or raise in a literal or figurative sense.
CLVI “shouting” = lego. Same as “said” in v8. See note LXVI above.
CLVII “Master” = Epistates. Related to “fall away” in v13 & “standing” in v20. 7x in NT– all in Luke. From epi (on, upon, what is fitting) + histemi (see note XCV above). This is a master, teacher, or commander. It is one who is in charge or who has authority.
CLVIII “perishing” = 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.

And waking up, he rebukedCLIX the windCLX and the ragingCLXI waves;CLXII

Notes on verse 24b

CLIX “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.
CLX “wind” = anemos. Same as “windstorm” in v23. See note CL above.
CLXI “raging” = kludon. 2x in NT. From kluzo (to wash over). This is a wave, surf, raging of the sea.
CLXII “waves” = hudor. Perhaps from huetos (rain); from huo (to rain). This is water literal or figurative. It is one of the roots that “hydrogen” and “hydroelectric” come from.

they ceased,CLXIII and there wasCLXIV a calm.CLXV 

25 Then he said to them, “Where is your faith?”CLXVI

Notes on verses 24c-25a

CLXIII “ceased” = pauo. 15x in NT. To stop, refrain, pause, restrain, quit, or come to an end.
CLXIV “was” = ginomai. Same as {untranslated} in v1. See note I above.
CLXV “calm” = galene. 3x in NT. Perhaps akin to gelao (to laugh or smile because of joy or being satisfied). This is calm or tranquility as a sea being still. This is where the ancient Greek physician Galen’s name comes from.
CLXVI “faith” = pistis. Related to “believe” in v12. See note LXXXVII above.

They were terrifiedCLXVII and amazedCLXVIII and said to one another, “Who then is this, that he commandsCLXIX even the winds and the waterCLXX and they obeyCLXXI him?”

Notes on verse 25b

CLXVII “terrified” = 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.
CLXVIII “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.
CLXIX “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.
CLXX “water” = hudor. Same as “waves” in v24. See note CLXII above.
CLXXI “obey” = hupakouo. Related to “hear” in v8. From hupo (by, under, about, subordinate to) + akouo (see note LXX above). This is to listen, to attend to, or obey. It is acting subordinate to one who speaks – heeding a command or authority.

26 Then they arrivedCLXXII at the regionCLXXIII of the Gerasenes,CLXXIV which is opposite Galilee.CLXXV 

Notes on verse 26

CLXXII “arrived” = katapleo. Related to “riches” in v14 & “boat” in v22 & “sailing” in v23. 1x in NT. From kata (down, against, throughout) + pleo (see note C above). This is to sail from out at sea to the shore, to make landing, to arrive.
CLXXIII “region” = chora. From chasma (gap, gulf, chasm, open space); from chasko (to gape, yawn). This is space, land, region, fields, open area – the countryside in contrast to the town.
CLXXIV “Gerasenes” = Gerasenos. 3x in NT. Perhaps from Hebrew Girgashi (Girgashite; one of the tribes of Canaan) OR perhaps from Akkadian (clay or cod) OR related to Arabic (black mud) OR related to Hebrew garar (to drag out). This is Gerasene, a city whose name means “people who dwell in a place of clay soil or black mud.” See
CLXXV “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.

27 As he stepped outCLXXVI on shore,CLXXVII a manCLXXVIII from the cityCLXXIX who had demons metCLXXX him.

Notes on verse 27a

CLXXVI “stepped out” = exerchomai. Same as “gone out” in v2. See note XXII above.
CLXXVII “shore” = ge. Same as “soil” in v8. See note LXII above.
CLXXVIII “man” = aner. This is man, male, husband, or fellow. It can also refer to an individual.
CLXXIX “city” = polis. Same as “town” in v1. See note IV above.
CLXXX “met” = hupantao. 10x in NT. From hupo (by, under, about, subordinate to) + antao (to meet with personally) OR from hupo (see above) + anti (opposite, instead of, against). This is to encounter someone or to go to meet them.

For a longCLXXXI timeCLXXXII he had not wornCLXXXIII any clothes,CLXXXIV and he did not liveCLXXXV in a houseCLXXXVI but in the tombs.CLXXXVII 

Notes on verse 27b

CLXXXI “long” = hikanos. From hikneomai (to reach, come to, attain). This is sufficient, suitable, adequate, competent, ample.
CLXXXII “time” = chronos. Time in the chronological sense, quantitative time or a duration of time.
CLXXXIII “worn” = enduo. From en (in, on, at, by, with, among) + duno (to sink into, set like the sun); {from duo (to go down, sink, or set)}. This is to put on as when one puts on clothes. It is the idea of sinking into one’s clothing.
CLXXXIV “clothes” = himation. From heima (garment) OR from ennumi (to put on). This is the outer garment, cloak, robe, or mantle. It is worn loosely over a tunic.
CLXXXV “live” = meno. Related to “endurance” in v15. See note CIX above.
CLXXXVI “house” = oikia. From oikos (house – the building, the household, the family, descendants; the temple). This is a house, household, goods, property, family, or means.
CLXXXVII “tombs” = mnema. Related to “endurance” in v15 & “live” in v27. 8x in NT. From mnaomai (to remember; by implication give reward or consequence); perhaps from meno (see note CIX above). This is memorial, tomb, or monument.

28 When he sawCLXXXVIII Jesus,CLXXXIX he cried outCXC

Notes on verse 28a

CLXXXVIII “saw” = horao. Same as “see” in v20. See note CXXXVIII above.
CLXXXIX “Jesus” = Iesous. Related to “Joanna” in v3. From Hebrew Yehoshua (Joshua, the Lord is salvation); {from YHVH (see note XXIII 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.
CXC “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.

and fell downCXCI before him, shouting,CXCII “What have you to do with me, Jesus, SonCXCIII

Notes on verse 28b

CXCI “fell down” = prospipto. Related to “fell” in v5 & “fell” in v6. 8x in NT. From pros (at, to, toward, with) + pipto (see note XLII above). This is to fall on or fall before. It can be a violent attack, bowing before, or beat against.
CXCII “shouting” = phone + megas + eiron. Literally, “in a loud voice said.” Phone is related to “called out” in v8 & “light” in v16 & “disclosed” in v17. Probably from phemi (see note LXVII above). This is a voice, sound, tone or noise. It can also be a language or dialect. Megas is big in a literal or figurative sense – great, large, exceeding, abundant, high, mighty, perfect, strong, etc.
CXCIII “Son” = Huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.

of the Most HighCXCIV God? I begCXCV you, do not tormentCXCVI me,” 

Notes on verse 28c

CXCIV “Most High” = Hupistos. 13x in NT. 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 highest, heights, heaven. It can also refer to God as Most High or the Supreme One.
CXCV “beg” = deomai. From deo (to tie, bind, fasten, impel, compel; to declare something against the law or prohibited) This is having an urgent need because one is missing or needing something so it is an earnest appeal or pressing request.
CXCVI “torment” = basanizo. Related to “kingdom” in v1 & “got” in v22 & “swept down” in v23. 12x in NT. From basanos (touchstone used to test metals; figuratively used for interrogating using torture, torment, pain sickness); perhaps from the same as basis (see note VIII above). This is to torture, interrogate by torture, torment, batter with waves, examine, strain.

29 for Jesus had commandedCXCVII the uncleanCXCVIII spirit to come outCXCIX of the man.CC

Notes on verse 29a

CXCVII “commanded” = paraggello. Related to “bringing the good news” in v1 & “told” in v20 & “put out” in v22. From para (from beside, by) + aggello (see note VII above). This is to send a message, order, notify, command. It is a charge – a proper command as a military term that has followed proper channels. It can also mean to entreat solemnly.
CXCVIII “unclean” = akathartos. From a (not, without) + kathairo (to cleanse or purify by purging out unwanted elements); {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 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.
CXCIX “come out” = exerchomai. Same as “gone out” in v2. See note XXII above.
CC “man” = anthropos. Related to “man” in v27 & “see” in v20. Probably from aner (see note CLXXVIII above) + ops (eye, face); {from optanomai (to appear, be seen); perhaps from horao (see note CXXXVIII above)}. This is human, humankind. Used for all genders.

(For many timesCCI it had seizedCCII him; he was kept under guardCCIII and boundCCIV with chainsCCV and shackles,CCVI

Notes on verse 29b

CCI “times” = chronos. Same as “time” in v27. See note CLXXXII above.
CCII “seized” = sunarpazo. Related to “produce” in v8. 4x in NT– all in Luke and Acts. From sun (with, together with) + harpazo (see note LXIV above). This is to seize, drag with force, catch.
CCIII “kept under guard” = phulasso. This is to guard something so that it doesn’t escape – to watch over it vigilantly. This is being on guard in a literal or figurative sense.
CCIV “bound” = desmeuo. Related to “beg” in v28. 3x in NT. From desmos (a bond, chain, infirmity, impediment, ligament); from deo (see note CXCV above) OR from desmeo (bind, confine, tie); from desmeuo (see above). This is to put in chains, bind together, chain a prisoner, tie a load.
CCV “chains” = halusis. 11x in NT. This is a chain or fetter.
CCVI “shackles” = pede. 3x in NT. From peza (instep); from pous (foot in a literal or figurative sense). This is a shackle – specifically for feet.

but he would breakCCVII the bondsCCVIII and be drivenCCIX by the demon into the wilds.)CCX 

Notes on verse 29c

CCVII “break” = diarresso. 5x in NT. From dia (through, across to the other side, thoroughly) + rhegnumi (to break, burst, wreak, crack, break apart). This is to tear apart or burst.
CCVIII “bonds” = desmos. Related to “beg” in v28 & “bound” in v29. 18x in NT. See note CCIV above.
CCIX “driven” = elauno. 5x in NT. This is to propel or carry – to drive forward with oars or like the wind does. It can also refer to being driven by a demon.
CCX “wilds” = 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.

30 Jesus then asked him, “What is your name?”CCXI

He said, “Legion,”CCXII for many demons had enteredCCXIII him. 31 They beggedCCXIV him

Notes on verses 30-31a

CCXI “name” = onoma. Related to “know” in v10. May be from ginosko (see note LXXV above). This is a name, authority, cause, character, fame, reputation. The name was thought to include something of the essence of the person so it was not thought to be separate from the person.
CCXII “Legion” = Legion. 4x in NT. From Latin legio (legion); from lego (to choose, collect, gather). This is a division in the army of Rome, which would have had around 6,000 infantry and also included cavalry on top of that. In scripture, often used figuratively for a large number.
CCXIII “entered” = eiserchomai. Related to “gone out” in v2 & “comes” in v12 & “go across” in v22 & “went” in v24. From eis (to, into, for, among) + erchomai (see note XXII above). This is to go in in a literal or figurative sense.
CCXIV “begged” = parakaleo. Related to “called” in v2. From para (beside, by, in the presence of) + kaleo (see note XVIII above). This is to call to, summon, invite, request, or beg. It can also be exhort or admonish. Also, this can be encourage, comfort, or console. This word has legal overtones and is used of one’s advocate in a courtroom. It is the root of the name of the Holy Spirit “paraclete” is our advocate and comforter.

not to orderCCXV them to go backCCXVI into the abyss.CCXVII

Notes on verse 31b

CCXV “order” = epitasso. Same as “commands” in v25. See note CLXIX above.
CCXVI “go back” = aperchomai. Related to “gone out” in v2 & “comes” in v12 & “go across” in v22 & “went” in v24 & “entered” in v30. From apo (from, away from) + erchomai (see note XXII above). This is to depart, follow, or go off in a literal or figurative sense.
CCXVII “abyss” = abussos. Related to “kingdom” in v1 & “got” in v22 & “swept down” in v23 & “torment” in v28. 9x in NT. From a (not, without) + buthos (deep, bottom, deep sea); {akin to bathos (depth, fullness, profundity, or immensity); from bathus (deep in a literal or figurative sense); from the same root as basis (see note VIII above). This is boundless, bottomless – literally without depth. It can imply the realm of the dead and evil spirits – the infernal abyss. This is where the word “abyss” comes from.

32 Now there on the hillsideCCXVIII a largeCCXIX herdCCXX of swineCCXXI was feeding,CCXXII

Notes on verse 32a

CCXVIII “hillside” = oros. Related to “air” in v5 & “takes away” in v12. See note XLVI above.
CCXIX “large” = hikanos. Same as “long” in v27. See note CLXXXI above.
CCXX “herd” = agele. Related to “bringing the good news” in v1 & “told” in v20 & “put out” in v22 & “commanded” in v29. 7x in NT– all in the Gadarene/Gerasene Demoniac parallels. From ago (see note VII above). This is a herd or flock.
CCXXI “swine” = choiros. 12x in NT– do not throw your pearls before swine (Mt 7:6), the Gadarene or Gerasene demoniac (Mt 8, Mk 5, and Lk 8), son who had to feed the pigs in the Parable of the Prodigal Son (Lk 15). This is a swine.
CCXXII “feeding” = bosko. 9x in NT– 6x of the Gadarene/Gerasene demoniacs, 2x of Jesus appearing to Peter saying “tend my lambs” and “feed my sheep,” and 1x of the Prodigal Son feeding the pigs. This is to feed or pasture a flock. Figuratively, it can mean to nourish spiritually.

and the demons beggedCCXXIII Jesus to letCCXXIV them enterCCXXV these. So he gave them permission.CCXXVI 33 Then the demons came outCCXXVII of the manCCXXVIII and enteredCCXXIX

Notes on verses 32b-33a

CCXXIII “begged” = parakaleo. Same as “begged” in v31. See note CCXIV above.
CCXXIV “let” = epitrepo. Related to “steward” in v3. 18x in NT. See note XXVI above.
CCXXV “enter” = eiserchomai. Same as “entered” in v30. See note CCXIII above.
CCXXVI “gave…permission” = epitrepo. Same as “let” in v32. See note CCXXIV above.
CCXXVII “came out” = exerchomai. Same as “gone out” in v2. See note XXII above.
CCXXVIII “man” = anthropos. Same as “man” in v29. See note CC above.
CCXXIX “entered” = eiserchomai. Same as “entered” in v30. See note CCXIII above.

the swine, and the herd stampededCCXXX down the steep bankCCXXXI into the lake and was drowned.CCXXXII 34 When the swineherdsCCXXXIII sawCCXXXIV what had happened,CCXXXV

Notes on verses 33b-34a

CCXXX “stampeded” = hormao. 5x in NT. From horme (onrush, quick motion forward, attempt, inclination, attempt). This is to rush, run, start, or spur on.
CCXXXI “steep bank” = kremnos. 3x in NT– all in Gerasene/Gadarene Demoniac parallels. From kremannumi (to hang, suspend, depend). This is an overhanging like a crag or precipice.
CCXXXII “was drowned” = apopnigo. Same as “choked” in v7. See note LIX above.
CCXXXIII “swineherds” = bosko. Literally, “those feeding.” Same as “feeding” in v32. See note CCXXII above.
CCXXXIV “saw” = horao. Same as “see” in v20. See note CXXXVIII above.
CCXXXV “happened” = ginomai. Same as {untranslated} in v1. See note I above.

they ran offCCXXXVI and told it in the city and in the country.CCXXXVII 35 Then people came outCCXXXVIII to seeCCXXXIX what had happened, and when they cameCCXL to Jesus, they foundCCXLI the manCCXLII from whom the demons had goneCCXLIII

Notes on verses 34b-35a

CCXXXVI “ran off” = pheugo. This is to run away in a literal or figurative sense. It can also be to flee, escape, shun, or vanish.
CCXXXVII “country” = agros. This is a field as a place where one grows crops or pastures cattle. It can also refer to a farm or lands. This is one of the roots of “agriculture.”
CCXXXVIII “came out” = exerchomai. Same as “gone out” in v2. See note XXII above.
CCXXXIX “see” = horao. Same as “see” in v20. See note CXXXVIII above.
CCXL “came” = erchomai. Same as “comes” in v12. See note LXXXIV above.
CCXLI “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.
CCXLII “man” = anthropos. Same as “man” in v29. See note CC above.
CCXLIII “gone” = exerchomai. Same as “gone out” in v2. See note XXII above.

sittingCCXLIV at the feetCCXLV of Jesus, clothedCCXLVI and in his right mind.CCXLVII And they became frightened.CCXLVIII 

Notes on verse 35b

CCXLIV “sitting” = kathemai. Related to “day” in v22. From kata (down, against, throughout, among) + hemai (see note CXLI above). This is to sit, be enthroned, or reside.
CCXLV “feet” = pous. Related to “shackles” in v29. See note CCVI above.
CCXLVI “clothed” = himatizo. Related to “clothes” in v27. 2x in NT. From himation (see note CLXXXIV above). This is to clothe or give clothing.
CCXLVII “in…right mind” = sophroneo. Related to “saved” in v12. 6x in NT. From sophron (temperate, self-controlled, sound because in balance); {from the same as sozo (see note LXXXVIII above)} + phren (diaphragm, heart, intellect, understanding; figurative for personal opinion or inner mindset; thought regulating action; sympathy, feelings, cognition); {perhaps from phrao (to rein in or curb)}}. This is to be sane, self-controlled, temperate. It is one who is balanced or moderate.
CCXLVIII “became frightened” = phobeo. Same as “terrified” in v25. See note CLXVII above.

36 Those who had seenCCXLIX it told them how the one who had been possessed by demonsCCL had been healed.CCLI 37 Then the wholeCCLII throngCCLIII of people of the surrounding regionCCLIV of the Gerasenes 

Notes on verses 36-37a

CCXLIX “seen” = horao. Same as “see” in v20. See note CXXXVIII above.
CCL “possessed by demons” = daimonizomai. Related to “demons” in v2. 13x in NT. From daimonion (see note XXI above). This is being demon-possessed or under an evil spirit’s power. This root is where the word “demon” comes from.
CCLI “healed” = sozo. Same as “saved” in v12. See note LXXXVIII above.
CCLII “whole” = 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.
CCLIII “throng” = plethos. Related to “riches” in v14 & “filling with water” in v23. From pletho (see note C above). This is fullness, multitude, great number.
CCLIV “surrounding region” = perichoros. Related to “region” in v26. 9x in NT. From peri (all-around, encompassing, excess) + chora (see note CLXXIII above). This is neighboring, surrounding region, circum-adjacent.

askedCCLV Jesus to leaveCCLVI them, for they were seizedCCLVII with greatCCLVIII fear.CCLIX So he got into the boat and returned.CCLX 

Notes on verse 37b

CCLV “asked” = erotao. Related to “asked” in v9. See note LXXII above.
CCLVI “leave” = aperchomai. Same as “go back” in v31. See note CCXVI above.
CCLVII “seized” = sunecho. Related to “soon afterward” in v1 & “crowd” in v4 & “lack” in v6 & “hold…fast” in v15. 12x in NT. From sun (with, together with) + echo (see note II 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.
CCLVIII “great” = megas. Same as “shouting” in v28. See note CXCII above.
CCLIX “fear” = phobos. Related to “terrified” in v25. See note CLXVII.
CCLX “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.

38 The manCCLXI from whom the demons had gone outCCLXII beggedCCLXIII that he might be with him, but Jesus sent him away,CCLXIV saying, 

Notes on verse 38

CCLXI “man” = aner. Same as “man” in v27. See note CLXXVIII above.
CCLXII “gone out” = exerchomai. Same as “gone out” in v2. See note XXII above.
CCLXIII “begged” = deomai. Same as “beg” in v28. See note CXCV above.
CCLXIV “sent…away” = apoluo. From apo (from, away from) + luo (to loose, release, untie; figuratively, to break, destroy, or annul; releasing what had been withheld). This is letting go, setting free, or releasing. So, it can be to discharge, dismiss, divorce, pardon, or set at liberty.

39 “Return to your home,CCLXV and declareCCLXVI how much God has done for you.” So he went away,CCLXVII proclaiming throughoutCCLXVIII the city how much Jesus had done for him.

Notes on verse 39

CCLXV “home” = oikos. Related to “house” in v27. See note CLXXXVI above.
CCLXVI “declare” = diegeomai. Related to “bringing the good news” in v1 & “told” in v20 & “put out” in v22 & “commanded” in v29 & “herd” in v32. 8x in NT. From dia (through, because of, across, thoroughly) + hegeomai (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 to describe fully, narrate, declare, tell something clearly so that one knows what is most important.
CCLXVII “went away” = aperchomai. Same as “go back” in v31. See note CCXVI above.
CCLXVIII “throughout” = 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.”

40 Now when Jesus returned, the crowd welcomedCCLXIX him, for they were allCCLXX waiting forCCLXXI him. 41 Just thenCCLXXII there cameCCLXXIII a manCCLXXIV

Notes on verses 40-41a

CCLXIX “welcomed” = apodechomai. Related to “receive” in v13. 7x in NT. From apo (from, away from) + dechomai (see note LXXXIX above). This is to welcome, embrace, receive, approve of. It can also mean to show hospitality.
CCLXX “all” = pas. Related to “whole” in v37. See note CCLII above.
CCLXXI “waiting for” = prosdokao. 16x in NT. From pros (at, to, toward, with) + dokeuo (to watch). This is to await, anticipate, expect, look for.
CCLXXII “just then” = idou. From eido (to be aware, see, know, remember, appreciate). This is see! Lo! Behold! Look! Used to express surprise and or draw attention to the statement.
CCLXXIII “came” = erchomai. Same as “comes” in v12. See note LXXXIV above.
CCLXXIV “man” = aner. Same as “man” in v27. See note CLXXVIII above.

named Jairus,CCLXXV, CCLXXVI a leaderCCLXXVII of the synagogue.CCLXXVIII

Notes on verse 41b

CCLXXV “Jairus” = Iairos. 2x in NT. From Hebrew Yair (Jair, a name meaning “he enlightens” or “enlightener”); from or (to be or become light). This is Jairus or Jair, a name meaning “he enlightens” or “enlightener.”
CCLXXVI {untranslated} = huparcho. Same as “resources” in v3. See note XXXII above.
CCLXXVII “leader” = archon. Related to “resources” in v3. From archo (see note XXXII above). This is ruler, leader, magistrate, official, prince, chief.
CCLXXVIII “synagogue” = sunagoge. Related to “bringing the good news” in v1 & “told” in v20 & “put out” in v22 & “commanded” in v29 & “herd” in v32 & “declare” in v39. 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.

He fellCCLXXIX at Jesus’s feet and began pleadingCCLXXX with him to comeCCLXXXI to his house,CCLXXXII 

Notes on verse 41c

CCLXXIX “fell” = pipto. Same as “fell” in v5. See note XLII above.
CCLXXX “pleading” = parakaleo. Same as “begged” in v31. See note CCXIV above.
CCLXXXI “come” = eiserchomai. Same as “entered” in v30. See note CCXIII above.
CCLXXXII “house” = oikos. Same as “home” in v39. See note CCLXV above.

42 for he hadCCLXXXIII an onlyCCLXXXIV daughter,CCLXXXV about twelve years old, and she was dying.CCLXXXVI

Notes on verse 42a

CCLXXXIII “had” = eimi. Same as “been” in v2. See note XII above.
CCLXXXIV “only” = monogenes. Related to “endurance” in v15 & “live” and “tombs” & {untranslated} in v1 & “women” in v2 & “came” in v19. 9x in NT. From monos (alone, only, solitary, sole, mere, desolate); {probably from meno (see note CIX above)} + genos (family, offspring, kin – in a literal or figurative sense); {from ginomai (see note I above)}. This is only begotten, unique, one and only, one of a kind.
CCLXXXV “daughter” = thugater. This is daughter, a related female or one who lives with you.
CCLXXXVI “dying” = 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.

As he went,CCLXXXVII the crowds pressed in onCCLXXXVIII him. 43 Now there was a woman who had been suffering from a flow of bloodCCLXXXIX for twelve years,

Notes on verses 42b-43a

CCLXXXVII “went” = hupago. Related to “bringing the good news” in v1 & “told” in v20 & “put out” in v22 & “commanded” in v29 & “herd” in v32 & “declare” in v39 & “synagogue” in v41. From hupo (by, under, under the authority of) + ago (see note VII above). This is to lead under so to depart, go away, or die. It is to lead away under the command of someone else, being given a mission or objective to carry out.
CCLXXXVIII “pressed in on” = sumpnigo. Same as “choked” in v14. See note XCVIII above.
CCLXXXIX “suffering from a flow of blood” = en + rhusis + haima. Literally, “with a flow of blood.” Rhusis is 3x in NT. From rheo (to flow, overflow) OR from rhoumai (to pull to oneself, rescue from danger, snatch up, set free); akin to eruo (to drag). This is a flowing or issue. Haima is blood in a literal sense as bloodshed. Figuratively, it can also be used to refer to wine or to kinship (being related).

and though she had spentCCXC all she hadCCXCI on physicians,CCXCII no one couldCCXCIII cure her. 

Notes on verse 43b

CCXC “spent” = prosanalisko. Related to “produce” in v8 & “seized” in v29. 1x in NT. From pros (at, to, toward, with) + analisko (to consume, destroy, or use up); {from ana (up, again, back, among, anew) + halisko (to conquer) OR from ana (see above) + haireomai (see note LXIV above)}. This is to spend additionally.
CCXCI “all she had” = holos + ho + bios. Literally, “all her living.” Holos is the same as “throughout” in v39. See note CCLXVIII above. Bios is the same as “life” in v14. See note CII above.
CCXCII “physicians” = iatros. 7x in NT. From iaomai (to heal, particularly from a physical illness, or a spiritual difficulty; to cure or make whole in a literal or figurative sense). This is healer i.e. physician.
CCXCIII “could” = ischuo. Related to “soon afterward” in v1 & “crowd” in v4 & “lack” in v6 & “hold…fast” in v15 & “seized” in v37. From ischus (strength, might, power, force, ability; power that engages immediate resistance); {perhaps from is (force) + echo (see note II 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.

44 She came upCCXCIV behindCCXCV him and touchedCCXCVI the fringeCCXCVII of his cloak,CCXCVIII and immediatelyCCXCIX her flow of blood stopped.CCC 45 Then Jesus asked, “Who touched me?”

Notes on verses 44-45a

CCXCIV “came up” = proserchomai. Same as “went” in v24. See note CLIV above.
CCXCV “behind” = opisthen. 7x in NT. Probably from opis (back). This is behind, at the back, after.
CCXCVI “touched” = haptomai. Related to “lighting” in v16. From hapto (see note CX above). This is a touch that has an impact on what is being touched – it has an influence on the recipient so that the recipient is changed.
CCXCVII “fringe” = kraspedon. 5x in NT. This is a border – a fringe, edge, or tassel.
CCXCVIII “cloak” = himation. Same as “clothes” in v27. See note CLXXXIV above.
CCXCIX “immediately” = parachrema. 18x in NT. From para (beside, by, in the presence of) + chrema (something needed or useful– money, possessions, price); {from chraomai (to use, make use of, give what is needed, act in a specific way, request); related to chre (what is proper, fitting, or necessary)}. This is immediately or soon.
CCC “stopped” = histemi. Same as “standing” in v20. See note CXXXVI above.

When they allCCCI deniedCCCII it, PeterCCCIII said, “Master, the crowds are hemming you inCCCIV and pressing againstCCCV you.”CCCVI 

Notes on verse 45b

CCCI “all” = pas. Same as “all” in v40. See note CCLXX above.
CCCII “denied” = arneomai. From a (not) + rheo (say, speak of). This is to deny, disown, refuse, repudiate someone or a previously held belief, to contradict.
CCCIII “Peter” = Petros. Related to “rock” in v6. Related to petra (see note L above). This is Peter, a stone, pebble, or boulder.
CCCIV “hemming…in” = sunecho. Same as “seized” in v37. See note CCLVII above.
CCCV “pressing against” = apothlibo. 1x in NT. From apo (from, away from) + thlibo (to press in on and make narrow, rub together, constrict; figuratively to oppress or afflict). This is to press in on all sides, jostle, crowd.
CCCVI Some manuscripts add “and you say, ‘who has touched me?’” = kai + lego + tis + ho + haptomai + ego. Haptomai is the same as “touched” in v44. See note CCXCVI above.

46 But Jesus said, “Someone touched me, for I noticedCCCVII that powerCCCVIII had gone outCCCIX from me.” 

47 When the woman realizedCCCX that she could not remain hidden,CCCXI she cameCCCXII trembling,CCCXIII

Notes on verses 46-47a

CCCVII “noticed” = ginosko. Same as “know” in v10. See note LXXV above.
CCCVIII “power” = dunamis. Related to “could” in v19. From dunamai (see note CXXXIII above). 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.
CCCIX “gone out” = exerchomai. Same as “gone out” in v2. See note XXII above.
CCCX “realized” = horao. Same as “see” in v20. See note CXXXVIII above.
CCCXI “remain hidden” = lanthano. 6x in NT– same as “entertained angels unawares” in Hebrew 13:2. This is concealed, hidden, unnoticed. It is to shut one’s eyes to, unwittingly, unawares.
CCCXII “came” = erchomai. Same as “comes” in v12. See note LXXXIV above.
CCCXIII “trembling” = tremo. 3x in NT. From treo (to dread or terrify). This is to tremble or shake, whether from fear or dread.

and falling down before him, she declaredCCCXIV in the presence ofCCCXV allCCCXVI the peopleCCCXVII whyCCCXVIII she had touched him and how she had been immediately healed.CCCXIX 

Notes on verse 47b

CCCXIV “declared” = apaggello. Same as “told” in v20. See note CXXXV above.
CCCXV “in the presence of” = enopios. Related to “see” in v20 & “man” in v29. From en (in, on, at, by, with) + ops (see note CC above). This is literally “in sight of.” It means before in a literal or figurative sense.
CCCXVI “all” = pas. Same as “all” in v40. See note CCLXX above.
CCCXVII “people” = laos. This is the people or crowd – often used for the chosen people. This is where the word “laity” comes from.
CCCXVIII “why” = dia + hos + aitia. Literally, “for what cause.” Aitia is from aiteo (to ask, demand, beg, desire). This is a cause or reason. It can also be a legal crime, accusation, guilt, or case.
CCCXIX “healed” = iaomai. Related to “physicians” in v43. See note CCXCII above.

48 He said to her, “Daughter, your faith has made you well;CCCXX goCCCXXI in peace.”CCCXXII

Notes on verse 48

CCCXX “made…well” = sozo. Same as “saved” in v12. See note LXXXVIII above.
CCCXXI “go” = poreuomai. Same as “go on…way” in v14. See note XCVII above.
CCCXXII “peace” = eirene. Perhaps from eiro (to join, tie together to form a whole). This is one, peace, quietness, rest, peace of mind, harmony. Peace was a common farewell among Jews (i.e. shalom) and this well-wishing included a blessing of health and wholeness for the individual. This word also indicates wholeness and well-being – when everything that is essential is joined together properly. This is peace literally or figuratively. By implication, it is prosperity (but not in the sense of excessive wealth. Prosperity would have meant having enough from day to day.)

49 While he was still speaking, someone cameCCCXXIII from the synagogue leader’sCCCXXIV house to say, “Your daughter is dead;CCCXXV do not troubleCCCXXVI the teacherCCCXXVII any longer.” 

Notes on verse 49

CCCXXIII “came” = erchomai. Same as “comes” in v12. See note LXXXIV above.
CCCXXIV “synagogue leader’s” = archisunagogos. Related to “resources” in v3 & “leader” in v41& “bringing the good news” in v1 & “told” in v20 & “put out” in v22 & “commanded” in v29 & “herd” in v32 & “declare” in v39 & “synagogue” in v41 & “went” in v42. 9x in NT. From archo (see note XXXII above) + sunagoge (see note CCLXXVIII above). This is ruler or leader of a synagogue who presided over worship.
CCCXXV “is dead” = thnesko. Related to “dying” in v42. 9x in NT. See note CCLXXXVI above.
CCCXXVI “trouble” = skullo. 4x in NT. This is to skin or flay. Figuratively, it can be to distress, annoy, or harass.
CCCXXVII “teacher” = Didaskalos. From didasko (to teach, direct, instruct, or impart knowledge; in the New Testament, almost always used for teaching scripture); from dao (to learn). This is teacher or master.

50 When Jesus heard this, he replied, “Do not be afraid.CCCXXVIII OnlyCCCXXIX believe, and she will be saved.” 51 When he cameCCCXXX to the house,CCCXXXI he did not allowCCCXXXII anyone to enterCCCXXXIII with him,

Notes on verses 50-51a

CCCXXVIII “be afraid” = phobeo. Same as “terrified” in v25. See note CLXVII above.
CCCXXIX “only” = monon. Related to “endurance” in v15 & “live” and “tombs” in v27 & “only” in v42. From monos (see note CCLXXXIV above). This is merely, only, simply, sole. It can also imply alone.
CCCXXX “came” = erchomai. Same as “comes” in v12. See note LXXXIV above.
CCCXXXI “house” = oikia. Same as “house” in v27. See note CLXXXVI above.
CCCXXXII “allow” = aphiemi. Related to “understand” in v10. From apo (from, away from) + hiemi (see note LXXX above). This is send away, release, permit, forgive, allow to depart, discharge, or send forth.
CCCXXXIII “enter” = eiserchomai. Same as “entered” in v30. See note CCXIII above.

except Peter, John,CCCXXXIV and JamesCCCXXXV and the child’sCCCXXXVI fatherCCCXXXVII and mother. 

Notes on verse 51b

CCCXXXIV “John” = Ioannes. Related to “Joanna” in v3 & “Jesus” in v28. See note XXIII above.
CCCXXXV “James” = 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.
CCCXXXVI “child’s” = pais. Related to “trampled on” in v5. Perhaps from paio (see note XLIV above). This is child, youth, servant, or slave.
CCCXXXVII “father” = pater. This is father in a literal or figurative sense. Could be elder, senior, ancestor, originator, or patriarch.

52 EveryoneCCCXXXVIII was weepingCCCXXXIX and grievingCCCXL for her, but he said, “Do not cry,CCCXLI for she is not dead but sleeping.”CCCXLII 

Notes on verse 52

CCCXXXVIII “everyone” = pas. Same as “all” in v40. See note CCLXX above.
CCCXXXIX “weeping” = klaio. This is to weep, lament, or sob. It is weeping aloud.
CCCXL “grieving” = kopto. 8x in NT. This is to cut, strike, cut off. It can also mean beating the chest to lament and so to mourn.
CCCXLI “cry” = klaio. Same as “weeping” in v52. See note CCCXXXIX above.
CCCXLII “sleeping” = katheudo. From kata (down, against, throughout, among) + heudo (to sleep). This is to settle down to rest, to sleep, fall asleep in a literal or figurative sense.

53 And they laughed atCCCXLIII him, knowingCCCXLIV that she was dead. 

54 But takingCCCXLV her by the hand,CCCXLVI he called out, “Child, get up!”CCCXLVII 

Notes on verses 53-54

CCCXLIII “laughed at” = katagelao. Related to “calm” in v24. 3x in NT– all in this and parallel passages. From kata (down, against, throughout, among) + gelao (see note CLXV above). This is to deride ridicule, or laugh at.
CCCXLIV “knowing” = eido. Related to “just then” in v41. See note CCLXXII above.
CCCXLV “taking” = krateo. From kratos (strength, power, dominion; vigor in a literal or figurative sense; power that is exercised). This is being strong or mighty so, by extension, to prevail or rule. It can also mean to seize, grasp hold of and thereby control.
CCCXLVI “hand” = 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.
CCCXLVII “get up” = egeiro. Related to “woke…up” in v24. See note CLV above.

55 Her spirit returned,CCCXLVIII and she stood upCCCXLIX at once,CCCL and he directedCCCLI them to give her something to eat.CCCLII 

Notes on verse 55

CCCXLVIII “returned” = epistrepho. Related to “returned” in v37 & “steward” in v3 & “let” in v32. From epi (on, upon, among, what is fitting) + strepho (see note CCLX above). This is to turn, return, or come again. It can also mean to revert. It is turning in a literal or figurative sense – also a moral turning.
CCCXLIX “stood up” = anistemi. Related to “fall away” in v13 & “standing” in v20 & “master” in v24. From ana (upwards, up, again, back, anew) + histemi (see note XCV above). This is to raise up, rise, appear. It is to stand up literally or figuratively. Can also mean to resurrect.
CCCL “at once” = parachrema. Same as “immediately” in v44. See note CCXCIX above.
CCCLI “directed” = diatasso. Related to “commands” in v25. 16x in NT. From dia (through, across to the other side, thoroughly) + tasso (see note CLXIX above). This is to arrange thoroughly, charge, appoint, give orders to. It is a command that is a proper order, given with the chain of command and so binding. This is from ancient military language.
CCCLII “something to eat” = phago. This is to eat or figuratively to consume like rust does.

56 Her parentsCCCLIII were astounded,”CCCLIV but he orderedCCCLV them to tell no one what had happened.

Notes on verse 56

CCCLIII “parents” = goneus. Related to {untranslated} in v1 & “women” in v2 & “came” in v19 & “only” in v42. From ginomai (see note I above). This is a parent or a father.
CCCLIV “astounded” = existemi. Related to “fall away” in v13 & “standing” in v20 & “master” in v24 & “stood up” in v55. 17x in NT. From ek (from, from out of) + histemi (see note XCV above). This is to displace or take something or someone from standing. Figuratively, it is to be overwhelmed and flabbergasted – as if beside oneself. By extension, it is astonished, amazed, or mad.
CCCLV “ordered” = paraggello. Same as “commanded” in v29. See note CXCVII above.

Image credit: “The Sower III (version 2)” by Vincent Van Gogh, 1888.

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