Luke 9

Luke 9


Then Jesus called the twelveI togetherII and gaveIII them powerIV

Notes on verse 1a

I “twelve” = dodeka. From duo (two, both) + deka (ten). This is twelve – also shorthand for the apostles.
II “called…together” = sugkaleo. 8x in NT. From sun (with, together with) + kaleo (to call by name, invite, to name, bid, summon, call aloud); {related to keleuo (to command, order, direct); from kelomai (to urge on)}. This is to summon or call together.
III “gave” = didomi. To give, offer, place, bestow, deliver. This is give in a literal or figurative sense.
IV “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.

and authorityV over allVI demonsVII and to cureVIII diseases,IX 

Notes on verse 1b

V “authority” = exousia. From exesti (to be permitted or lawful); {from ek (out, out of) + eimi (to be, exist)}. This is power to act or weight. It especially denotes moral authority or influence. It can mean domain, liberty, freedom, capacity, mastery, right, force, or strength.
VI “all” = pas. This is all, every.
VII “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.
VIII “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.
IX “diseases” = nosos. 11x in NT. This refers to a disease that is chronic and enduring. It can also be used for a moral failing.

and he sentX them out to proclaimXI the kingdomXII

Notes on verse 2a

X “sent” = apostello. From apo (from, away from) + stello (to send, set, arrange, prepare, gather up); {probably from histemi (to make to stand, stand, place, set up, establish, appoint, stand firm, be steadfast)}. 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.
XI “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.
XII “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.

of GodXIII and to healXIV the sick.XV 

He said to them, “TakeXVI nothing for your journey:XVII

Notes on verses 2b-3a

XIII “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
XIV “heal” = iaomai. This is to heal, particularly from a physical illness, but it could also be a spiritual difficulty. This is to cure or make whole in a literal or figurative sense.
XV “sick” = asthenes. From a (not) + sthenes (strong, vigor); {from the base of sthenoo (to strengthen so that one can be mobile); from sthenos (strength)}. This is without strength so weak, sick, helpless, frail, feeble. It can also be unimpressive or impotent. It can be used for physical or moral weakness.
XVI “take” = airo. This is to lift up in a literal or figurative sense. So, it could mean to lift, carry, or raise. It could also imply lifting something in order to take it away or remove it. Figuratively, this can be used for raising the voice or level of suspense. It can mean sailing off as raising the anchor. It can also correspond to a Hebrew expression for atonement of sin (lift/remove sin).
XVII “journey” = hodos. This is way, road, path, or journey. It can imply progress along a route.

no staff,XVIII nor bag,XIX nor bread,XX nor moneyXXI—not evenXXII an extraXXIII tunic.XXIV 

Notes on verse 3b

XVIII “staff” = rhabdos. 12x in NT. Perhaps from the base of rhapizo (to hit with a rod or to slap); from rhepo (to let fall, to rap). This is staff, rod, cudgel. It is a staff that signifies power, royalty, or authority.
XIX “bag” = pera. 6x in NT. This is a wallet or leather pouch – can carry food or money.
XX “bread” = artos. Related to “take” in v3. Perhaps from airo (see note XVI above). This is bread or a loaf. It is a loaf as raised.
XXI “money” = argurion. From arguros (silver, whether the metal itself or things made from silver); from argos (shining). This is silver, which implies money – shekel, drachma, etc.
XXII {untranslated} = echo. This is to have, hold, possess.
XXIII “extra” = ana + duo. Literally, “two apiece.” Ana is 13x in NT. This is up, again, between, apiece, anew. Duo is related to “twelve” in v1. See note I above.
XXIV “tunic” = chiton. From a Semitic language – see Hebrew kethoneth (tunic). Root means to cover. This is the garment worn beneath the cloak or robe – the one that is closest to the skin.

Whatever houseXXV you enter,XXVI stayXXVII there, and leaveXXVIII from there. 

Notes on verse 4

XXV “house” = oikia. From oikos (house – the building, the household, the family, descendants; the temple). This is a house, household, goods, property, family, or means.
XXVI “enter” = eiserchomai. From eis (to, into, for, among) + erchomai (to come, go). This is to go in in a literal or figurative sense.
XXVII “stay” = meno. This is to stay, remain, wait, await, continue, abide, endure. It can mean to literally stay in a place or to remain in a condition or to continue with hope and expectation.
XXVIII “leave” = exerchomai. Related to “enter” in v4. From ek (from, from out of) + erchomai (see note XXVI above). This is to go out, depart, escape, proceed from, spread news abroad.

Wherever they do not welcomeXXIX you, as you are leaving that townXXX shakeXXXI the dustXXXII off your feetXXXIII as a testimonyXXXIV against them.” 

Notes on verse 5

XXIX “welcome” = dechomai. This is to warmly receive, be ready for what is offered, take, accept, or welcome. It is to receive in a literal or figurative sense.
XXX “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.
XXXI “shake” = apotinasso. 2x in NT. From apo (from, away from) + tinasso (to shake or brandish). This is to shake or brush off.
XXXII “dust” = koniortos. 5x in NT. From the same as koniao (to whitewash, plaster); {from konia (dust, lime) + ornumi (to stir up)}. This is dust or powder as blown around.
XXXIII “feet” = pous. This is foot in a literal or figurative sense.
XXXIV “testimony” = marturion. 19x in NT. From martus (a witness whether having heard or seen something; witness literally, judicially, or figuratively; by analogy, a martyr). This is something that counts as evidence whether a witness, testimony, or other proof.

So they departedXXXV and wentXXXVI through the villages,XXXVII bringing the good newsXXXVIII and curing diseases everywhere.XXXIX

Notes on verse 6

XXXV “departed” = exerchomai. Same as “leave” in v4. See note XXVIII above.
XXXVI “went” = dierchomai. Related to “enter” and “leave” in v4. From dia (through, across to the other side, thoroughly) + erchomai (see note XXVI above). This is to go through, come, depart, pierce, travel, traverse.
XXXVII “villages” = kome. This is a village as contrasted with a city that has a wall.
XXXVIII “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.
XXXIX “everywhere” = pantachou. Related to “all” in v1. 8x in NT. Probably from pas (see note VI above). This is everywhere or universally.

Now HerodXL the rulerXLI heardXLII about all that had taken place,XLIII

Notes on verse 7a

XL “Herod” = 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
XLI “ruler” = tetrarches. 4x in NT– all referring to Herod. From tetraarches (tetrarch; governor with power over a fourth of an area); {from tessares (four; figuratively, total coverage) + archo (to rule, begin, have first rank or have political power)}. This is tetrarch, who governs a fourth of a region.
XLII “heard” = akouo. This is hear or listen, but it also means to understand by hearing. This is where the word “acoustics” comes from.
XLIII “taken place” = 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.

and he was perplexedXLIV because it was saidXLV by some that JohnXLVI had been raisedXLVII from the dead,XLVIII 

Notes on verse 7b

XLIV “perplexed” = diaporeo. 4x in NT. From dia (through, across to the other side, thoroughly) + aporeo (perplexed, in doubt; mentally at a loss); {from a (not, without) + poros (way, resource)}. This is in trouble or doubt, having difficulty. This is being perplexed because you can’t find a solution.
XLV “said” = lego. This is to speak, say, name, call, command. It is generally to convey verbally.
XLVI “John” = Ioannes. From Hebrew yochanan (Johanan); from Yehochanan (“the Lord has been gracious”); {from YHVH (proper name of the God of Israel); {from havah (to become); from hayah (to be, exist, happen)} + chanan (beseech, show favor, be gracious; properly, to bend in kindness to someone with less status). This is John, meaning “the Lord has been gracious.”
XLVII “raised” = egeiro. This is to awake, raise up or lift up. It can be to get up from sitting or lying down, to get up from sleeping, to rise from a disease or from death. Figuratively, it can be rising from inactivity or from ruins.
XLVIII “dead” = nekros. Perhaps from nekus (corpse). This is dead or lifeless, mortal, corpse. It can also be used figuratively for powerless or ineffective. It is where the word “necrotic” comes from.

by some that ElijahXLIX had appeared,L and by othersLI that one of the ancientLII prophetsLIII had arisen.LIV 

Notes on verse 8

XLIX “Elijah” = Elias. Related to “John” in v7. From Hebrew Eliyyah (Elijah) {from el (God, god) + Yah (the shortened form of the name of the God of Israel; God, Lord); {from YHVH (see note XLVI above)}. This is Elijah, “The Lord is God.”
L “appeared” = phaino. This is to bring light, cause to appear, shine, become visible or clear. This is show in a literal or figurative sense.
LI “others” = allos. This is other, another. Specifically, it is another of a similar kind or type. There is a different word in Greek that speaks of another as a different kind (heteros).
LII “ancient” = archaios. Related to “ruler” in v7. 11x in NT. From arche (origin, beginning, rule; can refer to the power of a magistrate or a king; it is the first thing as being the starting point or the most important); {from archomai (to begin or rule); from archo (see note XLI above)}. This is old, ancient, original. It is where the word “archaic” comes from.
LIII “prophets” = prophetes. Related to “appeared” in v8. From pro (before, in front of, earlier than) + phemi (to declare, say, use contrasts in speaking to shed light on one point of view); {from phao (to shine) or phaino (see note L above)}. This is a prophet or poet – one who speaks with inspiration from God.
LIV “arisen” = anistemi. Related to “sent” in v2. From ana (upwards, up, again, back, anew) + histemi (see note X above). This is to raise up, rise, appear. It is to stand up literally or figuratively. Can also mean to resurrect.

Herod said, “John I beheaded,LV but who isLVI this about whom I hear such things?” And he triedLVII to seeLVIII him.

Notes on verse 9

LV “beheaded” = apokephalizo. 4x in NT– all in reference to John the Baptist. From apo (from, away from) + kephale (head or chief; literal head or, figuratively, a ruler or lord, corner stone); {from kapto (to seize)}. This is to behead or decapitate.
LVI “is” = eimi. Related to “authority” in v1. See note V above.
LVII “tried” = zeteo. This is to seek, search for, desire. It is searching for something by inquiring or investigation. It can be seek in a literal or figurative sense. There is a Hebrew figure of speech “to seek God’s face” so it can also mean to worship God. Alternately, you could seek someone’s life i.e. plot to kill them.
LVIII “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.

10 On their returnLIX the apostlesLX toldLXI Jesus all they had done.LXII Then, takingLXIII them along,

Notes on verse 10a

LIX “return” = 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.
LX “apostles” = apostolos. Related to “sent” in v2 & “arisen” in v8. From apostello (see note X above). This is a messenger – someone sent out on a mission as an envoy or delegate. It can also refer to someone set at liberty. Generally, this is a messenger who is meant to be a representative of the one who sent them. They are thus, set apart on a mission literally or figuratively.
LXI “told” = diegeomai. Related to “bringing the good news” in v6. 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 XXXVIII above)}. This is to describe fully, narrate, declare, tell something clearly so that one knows what is most important.
LXII “done” = poieo. This is to make, do, act, construct, abide, or cause.
LXIII “taking” = paralambano. From para (beside, by, in the presence of) + lambano (active acceptance/taking of what is available or what has been offered; emphasizes the choice and action of the individual). This is to receive, take, acknowledge, associate with. It can also mean to take on an office or to learn.

he slipped quietlyLXIV into a cityLXV calledLXVI Bethsaida.LXVII 

Notes on verse 10b

LXIV “slipped quietly” = hupochoreo + kata + idios. Literally, “withdrew by himself.” Hupochoreo is 2x in NT. From hupo (by, under, about, subordinate to) + choreo (to make space, receive, have room for, progress, depart so as to make room; figuratively, living open-heartedly); {from choros (a particular space or place); from chora (space, land, region, fields, open area); from chasma (gap, gulf, chasm, open space); from chasko (to gape, yawn)}. This is to withdraw, slip away. Idios is something that belongs to you or that is personal, private, apart. It indicates a stronger sense of possession than a simple possessive pronoun. This is where “idiot” comes from (denoting someone who hasn’t had formal training or education and so they rely on their own understanding).
LXV “city” = polis. Same as “town” in v5. See note XXX above.
LXVI “called” = kaleo. Related to “called…together” in v1. See note II above.
LXVII “Bethsaida” = Bethsaida. 7x in NT. From Aramaic bet (house) + tsaida (hunting); related to Hebrew bayit (house, family); {from banah (to build)} + tsayid (hunting, catch, the chase); {from tsud (to hunt, to lie in wait in order to catch an animal; used figuratively for capturing people)} OR from Aramaic bet (house) + chasda (grace); related to Hebrew chesed (favor, goodness, kindness, loving kindness, pity, reproach, or a good deed; when done by humanity to God, it is piety); {from chasad (being good, kind, merciful; may mean bowing one’s neck as is done in the presence of an equal for courtesy’s sake; so, if one in a superior position is treating you like an equal, that is what is captured here)}. This is Bethsaida, meaning either house of fish or house of grace.

11 When the crowdsLXVIII found outLXIX about it, they followedLXX him, and he welcomedLXXI them and spoke to them about the kingdom of God and healed those who neededLXXII to be cured.LXXIII

Notes on verse 11

LXVIII “crowds” = ochlos. Related to {untranslated} in v3. Perhaps from echo (see note XXII above). This is a crowd, the common people, a rabble. Figuratively, it can refer to a riot.
LXIX “found out” = ginosko. This is to know, recognize, realize, perceive, learn. It is knowledge gained through personal experience.
LXX “followed” = akoloutheo. From a (with, fellowship, union) + keleuthos (road, way). This is to accompany or follow someone, especially the way a disciple does.
LXXI “welcomed” = apodechomai. Related to “welcome” in v5. 7x in NT. From apo (from, away from) + dechomai (see note XXIX above). This is to welcome, embrace, receive, approve of. It can also mean to show hospitality.
LXXII “needed” = chreia + echo. Literally, “having need.” Chreia is 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 the is task, business, or affair. It can also be need, want, or destitution. Echo is the same as {untranslated} in v3. See note XXII above.
LXXIII “cured” = therapeia. Related to “cure” in v1. 3x in NT. From therapeuo (see note VIII above). This is attention, healing, treatment, care, household. It is where the word “therapy” comes from.

12 The dayLXXIV was drawingLXXV to a close,LXXVI and the twelve cameLXXVII to him and said,

Notes on verse 12a

LXXIV “day” = hemera. Perhaps from hemai (to sit). This is day, time, or daybreak.
LXXV “drawing” = archomai. Related to ruler” in v7 & “ancient” in v8. See note LII above.
LXXVI “close” = klino. 7x in NT. This is to slant, rest, recline, approach an end, wear. It can be bend in a literal or figurative sense – to lay down, a day ending, causing an opposing army to flee.
LXXVII “came” = proserchomai. Related to “enter” and “leave” in v4 & “went” in v6. From pros (for, at, towards) + erchomai (see note XXVI above). This is to approach, draw near, come up to. It is also used figuratively to mean worship.

“Send the crowd away,LXXVIII so that they may goLXXIX into the surroundingLXXX villages and countrysideLXXXI

Notes on verse 12b

LXXVIII “send…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.
LXXIX “go” = poreuomai. Related to “was perplexed” in v7. From poros (see note XLIV above). This is to go, travel, journey, or die. It refers to transporting things from one place to another and focuses on the personal significance of the destination.
LXXX “surrounding” = kuklo. 8x in NT. From kuklos (a circle). This is a ring, around, all around.
LXXXI “countryside” = 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.”

to lodgeLXXXII and getLXXXIII provisions,LXXXIV for we are here in a desertedLXXXV place.”LXXXVI 

Notes on verse 12c

LXXXII“lodge” = kataluo. Related to “send…away” in v12. 17x in NT. From kata (down, against, throughout, among) + luo (see note LXXVIII above). Literally, this means thoroughly loosening. It can mean unharnessing or unyoking animals and so to lodge somewhere for a night. It can also mean to disintegrate or demolish in a literal or figurative sense. So, it can be destroy, overthrow, abolish, or tear down.
LXXXIII “get” = 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.
LXXXIV “provisions” = episitismos. 1x in NT. From episitizomai (to provide supplies) OR from epi (on, upon, against, what is fitting) + sitos (any kind of grain that you can eat; usually wheat; can also be barley and other grains). This is provision or food.
LXXXV “deserted” = 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.
LXXXVI “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.

13 But he said to them, “You give them something to eat.”LXXXVII

They said, “We haveLXXXVIII no moreLXXXIX than fiveXC loavesXCI

Notes on verse 13a

LXXXVII “eat” = phago. This is to eat or figuratively to consume like rust does.
LXXXVIII “have” = eimi. Same as “is” in v9. See note LVI above.
LXXXIX “more” = pleion. From polus (much, many, abundant). This is many, more, great, having a greater value, more excellent.
XC “five” = pente. This is five. It may be symbolically associated with the Temple or redemption.
XCI “loaves” = artos. Same as “bread” in v3. See note XX above.

and twoXCII fishXCIII—unless we are to goXCIV and buyXCV foodXCVI for all these people.”XCVII .

Notes on verse 13b

XCII “two” = duo. Same as “extra” in v3. See note XXIII above.
XCIII “fish” = ichthus. This means fish. It was also an early, secret Christian symbol – the “sign of the fish.” It was short for “Jesus Christ, Son of God, Savior” in Greek. See
XCIV “go” = poreuomai. Same as “go” in v12. See note LXXIX above.
XCV “buy” = agorazo. From agora (assembly, forum, marketplace, town square, thoroughfare); from ageiro (to gather). This is to go and buy something at market with a focus on goods being transferred. It can also mean to purchase or redeem.
XCVI “food” = broma. 17x in NT. From bibrosko (to eat); related to bora (food); perhaps from bosko (to feed or pasture a flock; figuratively, to nourish spiritually). This is any kind of food in a literal or figurative sense.
XCVII “people” = laos. This is the people or crowd – often used for the chosen people. This is where the word “laity” comes from.

14 For there were about five thousandXCVIII men.XCIX And he said to his disciples,C “Have them sit downCI in groupsCII of about fiftyCIII each.” 

Notes on verse 14

XCVIII “five thousand” = pentakischilioi. Related to “five” in v13. 6x in NT. From pentakis (five times); {from pente (see note XC above) + chilioi (thousand; figuratively, including everything or completely)}. This is 5,000.
XCIX “men” = aner. This is man, male, husband, or fellow. It can also refer to an individual.
C “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.
CI “sit down” = kataklino. Related to “close” in v12. 5x in NT. From kata (down, against, throughout) + klino (see note LXXVI above). This is to sit down. More specifically, it can refer to coming to a table to eat – done by reclining.
CII “groups” = klisia. Related to “close” in v12 & “sit down” in v14. 1x in NT. From klino (see note LXXVI above). This is a place where you lie down, like a couch on which you eat a meal. It could also refer to a group of people eating together.
CIII “fifty” = pentekonta. Related to “five” in v13 & “five thousand” in v14 & “twelve” in v1. 7x in NT. From pente (see note XC above) + deka (see note I above). This is fifty.

15 They did so and had them allCIV sit down. 16 And takingCV the five loaves and the two fish, he looked upCVI to heavenCVII

Notes on verses 15-16a

CIV “all” = hapas. Related to “all” in v1 & “everywhere” in v6. From hama (at once, together with) + pas (see note VI above) OR from a (with) + pas (see above). This is all; every part working together as a unit.
CV “taking” = lambano. Related to “taking” in v10. See note LXIII above.
CVI “looked up” = anablepo. 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 to look up or regain sight.
CVII “heaven” = ouranos. May be related to oros (mountain, hill); probably related to airo (raise, take up, lift, remove). This is the air, the sky, the atmosphere, and heaven. It is the sky that is visible and the spiritual heaven where God dwells. Heaven implies happiness, power, and eternity.

and blessedCVIII and brokeCIX them and gaveCX them to the disciples to set beforeCXI the crowd. 

Notes on verse 16b

CVIII “blessed” = eulogeo. Related to “bringing the good news” in v6 & “said” in v7. From eu (see note XXXVIII above) + logos (word, statement, speech, analogy; a word that carries an idea or expresses a thought, a saying; a person with a message or reasoning laid out in words; by implication, a topic, line of reasoning, or a motive; can be used for a divine utterance or as Word – Christ); {from lego (see note XLV above)}. Properly, this is speaking well of – speaking so that the other is benefited. It can mean praise, bless, thank, or call for a blessing. This is where “eulogy” comes from.
CIX “broke” = kataklao. 2x in NT. From kata (down, against, according to, throughout) + klao (to break in pieces as one breaks bread). This is to break – as to divide into pieces.
CX “gave” = didomi. Literally, “kept giving.” Same as “gave” in v1. See note III above.
CXI “set before” = paratithemi. 19x in NT. From para (by, beside, in the presence of) + 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 properly, to set beside or place before. So, it can mean to set or serve a meal, to deposit something with someone, to set forth an argument. It can also mean to entrust, commend, or tell a parable (as setting forth information).

17 And allCXII ate and were filled,CXIII and what was left overCXIV was gathered up,CXV twelve basketsCXVI of broken pieces.CXVII

Notes on verse 17

CXII “all” = pas. Same as “all” in v1. See note VI above.
CXIII “filled” = chortazo. 16x in NT. From chortos (food, grass, grain, hay; a place for feeding, a court, garden; by implication, a pasture or vegetation). This is to feed, fodder, fill, or satisfy. It carries the sense of abundantly supplied food – even gorging on food.
CXIV “was left over” = perisseuo. From perissos (abundant, more, excessive, advantage, vehemently); from peri (all-around, encompassing, excess). This is more than what is ordinary or necessary. It is abounding, overflowing, being leftover, going above and beyond. It is super-abounding in number or quality.
CXV “gathered up” = airo. Same as “take” in v3. See note XVI above.
CXVI “baskets” = kophinos. 6x in NT. This a basket made from wicker.
CXVII “broken pieces” = klasma. Related to “broke” in v16. 9x in NT. From klao (see note CIX above). This is a fragment or broken piece.

18 CXVIIIOnce when Jesus was prayingCXIX alone,CXX with only the disciples nearCXXI him, he askedCXXII them, “Who do the crowds say that I am?” 

Notes on verse 18

CXVIII {untranslated} = ginomai. Same as “taken place” in v7. See note XLIII above.
CXIX “praying” = proseuchomai. From pros (advantageous for, at, toward) + euchomai (to wish, make a request, pray). This is to pray or pray for, to worship or supplicate. It is more literally exchanging one’s own wishes for God’s.
CXX “alone” = monos. Related to “stay” in v4.  Perhaps from meno (see note XXVII above). This is alone, single, remaining, mere, desolate.
CXXI “with…near” = suneimi. Related to “authority” in v1 & “is” in v9. 2x in NT. From sun (with, together with) + eimi (see note V above). This is to be with or present.
CXXII “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.

19 They answered, “John the Baptist;CXXIII but others, Elijah; and still others, that one of the ancient prophets has arisen.” 

20 Then he said to them, “But who do you say that I am?”

PeterCXXIV answered, “The MessiahCXXV of God.”

21 He sternly orderedCXXVI and commandedCXXVII them not to tell anyone, 

Notes on verses 19-21

CXXIII “Baptist” = Baptistes. 12x in NT. From baptizo (to submerge, wash, or immerse; used specially for baptism); from bapto (to dip or dye; to entirely cover with liquid, to stain). This is baptizer or Baptist. The term is only used for John the Baptist.
CXXIV “Peter” = Petros. Related to petra (large rock that is connected and or projecting like a rock, ledge, or cliff; can also be cave or stony ground). This is Peter, a stone, pebble, or boulder.
CXXV “Messiah” = Christos. From chrio (consecrate by anointing with oil; often done for prophets, priests, or kings). Literally, the anointed one, Christ. The Greek word for Messiah.
CXXVI “ordered” = 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.
CXXVII “commanded” = paraggello. Related to “bringing the good news” in v6 & “told” in v10. From para (from beside, by) + aggello (see note XXXVIII 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.

22 saying, “The SonCXXVIII of ManCXXIX mustCXXX undergo greatCXXXI sufferingCXXXII and be rejectedCXXXIII

Notes on verse 22a

CXXVIII “Son” = Huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.
CXXIX “Man” = anthropos. Related to “men” in v14 & “see” in v9. Probably from aner (see note XCIX above) + ops (eye, face); {from optanomai (to appear, be seen); perhaps from horao (see note LVIII above)}. This is human, humankind. Used for all genders.
CXXX “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.
CXXXI “great” = polus. Related to “more” in v13. See note LXXXIX above.
CXXXII “undergo…suffering” = pascho. Akin to penthos (mourning, sorrow). This is to be acted on for good or ill. It is often used for negative treatment. Properly, it means feeling strong emotions – especially suffering. It can also be the ability to feel suffering.
CXXXIII “be rejected” = apodokimazo. 9x in NT. From apo (from, away from) + dokimazo (to test, examine, prove; to approve after subjecting to a test to determine if it is real or acceptable; to test in a literal or figurative sense); {from dokimos (what passes the test, approved, acceptable, genuine, verified); from dechomai (to warmly receive, be ready for what is offered, take, accept, or welcome; to receive in a literal or figurative sense) or dokeo (to have an opinion, seem, appear, suppose; a personal judgment; to think); {from dokos (opinion)}}. This is rejected or disqualified following a test. It is rejected after rigorous investigation and so seen as useless or unworthy.

by the elders,CXXXIV chief priests,CXXXV and scribesCXXXVI and be killedCXXXVII and on the thirdCXXXVIII day be raised.”

Notes on verse 22b

CXXXIV “elders” = presbuteros. From presbus (old man). This is an elder as one of the Sanhedrin and also in the Christian assembly in the early church.
CXXXV “chief priests” = archiereus. Related to “ruler” in v7 & “ancient” in v8 & “drawing” in v12. From archo (see note XLI above) + hiereus (a priest literal or figurative – of any faith); {from hieros (sacred, something sacred, temple, holy, set apart; something consecrated to God or a god)} This is a high or chief priest.
CXXXVI “scribes” = grammateus. From gramma (what is drawn or written so a letter of the alphabet, correspondence, literature, learning); from grapho (to write). This is a writer, scribe, or secretary. Within Judaism, it was someone learned in the Law, a teacher. Also used in the Bible of the town-clerk of Ephesus. See Sirach 38:24-39:11 for a lengthier, positive passage about who scribes were and what they meant in society.
CXXXVII “be killed” = apokteino. From apo (from, away from) + kteino (to kill). To put to death, kill, slay. Figuratively, this word can mean abolish, destroy, or extinguish.
CXXXVIII “third” = tritos. From treis (three). This is third.

23 Then he said to them all,CXXXIX “If any wishCXL to comeCXLI afterCXLII me, let them denyCXLIII themselves and take upCXLIV their crossCXLV daily and follow me. 

Notes on verse 23

CXXXIX “all” = pas. Same as “all” in v1. See note VI above.
CXL “wish” = 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.
CXLI “come” = erchomai. Related to “enter” and “leave” in v4 & “went” in v6 & “came” in v12. See note XXVI above.
CXLII “after” = opiso. Related to “see” in v9 & “Man” in v22.  From the same as opisthen (after, back, from the rear); probably from opis (back); from optanomai (see note CXXIX above). This is back, behind, after.
CXLIII “deny” = arneomai. From a (not) + rheo (say, speak of). This is to deny, disown, refuse, repudiate someone or a previously held belief, to contradict.
CXLIV “take up” = airo. Same as “take” in v3. See note XVI above.
CXLV “cross” = stauros. Related to “sent” in v2 & “arisen” in v8 & “apostles” in v10. From the same as histemi (see note X above). This is an upright stake, cross. Literally refers to the horizontal beam of a Roman cross, generally carried by the one convicted to die.

24 For those who wantCXLVI to saveCXLVII their lifeCXLVIII will loseCXLIX it, and those who lose their life for my sake will save it. 

Notes on verse 24

CXLVI “want” = thelo. Same as “wish” in v23. See note CXL above.
CXLVII “save” = 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.
CXLVIII “life” = psuche. From psucho (to breathe, blow). This is breath, the breath of life, the self, individual, soul. This is the word for that which makes a person unique – their identity, will, personality, affections. This isn’t the soul as the immortal part of us, but as our individuality. It is also not life as a general concept, but specific to people. This is where the words psyche and psychology come from.
CXLIX “lose” = 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.

25 For what does it profitCL themCLI if they gainCLII the wholeCLIII worldCLIV but lose or forfeitCLV themselves? 

Notes on verse 25

CL “profit” = opheleo. 15x in NT. From ophelos (help, gain, profit); from ophello (to heap up or increase). This is to help, benefit, do good, or be useful.
CLI “them” = anthropos. Same as “Man” in v22. See note CXXIX above.
CLII “gain” = kerdaino. 17x in NT. From kerdos (profit, gain, advantage). This is to gain, win, or acquire. It is a word from the sphere of bartering and trading. Figuratively, it can mean trading up.
CLIII “whole” = 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.”
CLIV “world” = kosmos. Perhaps from the base of komizo (to carry, convey, recover); from komeo (to take care of). This is order, the world, the universe, including its inhabitants. Literally, this is something that is ordered so it can refer to all creation. It can also refer to decoration in the sense that something is better ordered and, thus, made more beautiful. This is where “cosmos” and “cosmetics” come from.
CLV “forfeit” = zemioo. 6x in NT. From zemia (damage, loss, failed deal; business matter ending in fine or penalty or loss); probably related to damazo (to tame or subdue). This is to damage, cause a loss, punish, forfeit, be damaged or cast away.

26 Those who are ashamedCLVI of me and of my words,CLVII of them the Son of ManCLVIII will be ashamed when he comesCLIX in his gloryCLX

Notes on verse 26a

CLVI “ashamed” = epaischunomai. 11x in NT. From epi (on, upon, against, what is fitting) + aischuno to dishonor, put to shame, shrink, disfigure); {from aischos (shame, disgrace, disfigurement)}. This is to be ashamed or disgraced. It is a personal humiliation or dishonor – a shame that matches an error.
CLVII “words” = logos. Related to “said” in v7 & “blessed” in v16. See note CVIII above.
CLVIII “Man” = anthropos. Same as “Man” in v22. See note CXXIX above.
CLIX “comes” = erchomai. Same as “come” in v23. See note CXLI above.
CLX “glory” = doxa. Related to “be rejected” in v22. From dokeo (see note CXXXIII above). 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.

and the glory of the FatherCLXI and of the holyCLXII angels.CLXIII 

Notes on verse 26b

CLXI “Father” = Pater. This is father in a literal or figurative sense. Could be elder, senior, ancestor, originator, or patriarch.
CLXII “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.
CLXIII “angels” = aggelos. Related to “bringing the good news” in v6 & “told” in v10 & “commanded” in v21. See note XXXVIII above.

27 Indeed, trulyCLXIV I tell you, there are some standingCLXV here who will not tasteCLXVI deathCLXVII before they see the kingdom of God.”

Notes on verse 27

CLXIV “truly” = alethos. 18x in NT. 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) + lanthano (concealed, hidden, unnoticed; to shut one’s eyes to, unwittingly, unawares). This is truly, really, surely, truthfully, indeed. Properly, this is saying “in accordance with fact…” – what one is about to say can be proven and is true to reality.
CLXV “standing” = histemi. Related to “sent” in v2 & “arisen” in v8 & “apostles” in v10 & “cross” in v23. See note X above.
CLXVI “taste” = geuomai. 15x in NT. This is to taste, which implies eating. It can be used figuratively to mean experience, whether positively or negatively.
CLXVII “death” = thanatos. From thnesko (to die, be dead). This is death, whether literal or spiritual. It can also refer to something that is fatal.

28 NowCLXVIII about eightCLXIX days after these sayingsCLXX Jesus tookCLXXI with him Peter and John and JamesCLXXII and went upCLXXIII on the mountainCLXXIV to pray. 

Notes on verse 28

CLXVIII {untranslated} = ginomai. Same as “taken place” in v7. See note XLIII above.
CLXIX “eight” = oktos. 10x in NT. This is eight.
CLXX “sayings” = logos. Same as “words” in v26. See note CLVII above.
CLXXI “took” = paralambano. Same as “taking” in v10. See note LXIII above.
CLXXII “James” = Iakobos. From Hebrew Yaaqob (Jacob); from the same as aqeb (heel, hind part, hoof, rear guard of an army, one who lies in wait, usurper). This is James, meaning heel grabber or usurper.
CLXXIII “went up” = anabaino. Related to “kingdom” in v2. From ana (up, back, among, again, anew) + the same as basis (see note XII above). This is to come up in a literal or figurative sense – ascent, rise, climb, enter.
CLXXIV “mountain” = oros. Related to “heaven” in v16 & “take” and “bread” in v3. See note CVII above.

29 AndCLXXV while he was praying, the appearanceCLXXVI of his faceCLXXVII changed,CLXXVIII

Notes on verse 29a

CLXXV {untranslated} = ginomai. Same as “taken place” in v7. See note XLIII above.
CLXXVI “appearance” = eidos. 5x in NT– including “Spirit descended upon him in bodily form like a dove” in Luke 3:22, at the Transfiguration, “the appearance of his face changed” in Luke 9:29; also “we walk by faith, not by sight” in 2 Corinthians 5:7. From eido (to be aware, see, know, remember, appreciate). This is form, shape, sight, appearance.
CLXXVII “face” = prosopon. Related to “see” in v9 & “Man” in v22 & “after” in v23. From pros (at, towards, with) + ops (see note CXXIX above). This is the face, surface, or front. It can imply presence more generally.
CLXXVIII “changed” = 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.

and his clothesCLXXIX became as brightCLXXX as a flash of lightning.CLXXXI 

Notes on verse 29b

CLXXIX “clothes” = himatismos. 6x in NT. From himatizo (to clothe, dress, give clothing); from himation (the outer garment, cloak, robe, or mantle; worn loosely over a tunic); from heima (garment) OR from ennumi (to put on). This is clothing, apparel.
CLXXX “bright” = leukos. Related to luke (light). This is bright, white, or brilliant.
CLXXXI “flash of lighting” = exastrapto. 1x in NT. From ek (from, from out of) + astrapto (to flash with or like lightning, be dazzling); {probably from aster (star literally or figuratively); probably from stronnumi or stronnuo (to spread, make a bed)}. This is to gleam, flash like lightning, be radiant. Can describe clothes that are very white or bright.

30 SuddenlyCLXXXII they saw two men,CLXXXIII MosesCLXXXIV and Elijah, talking to him.

Notes on verse 30

CLXXXII “suddenly” = idou. Related to “appearance” in v29. From eido (see note CLXXVI above). This is see! Lo! Behold! Look! Used to express surprise and or draw attention to the statement.
CLXXXIII “men” = aner. Same as “men” in v14. See note XCIX above.
CLXXXIV “Moses” = Mouses. From Hebrew Mosheh (Moses); from mashah (to pull out in a literal or figurative sense, to draw out) OR from Egyptian mes or mesu (child, son i.e. child of…). This is Moses – the one drawn out from the water, which is to say, rescued. If derived from the Egyptian, his name would share a root with Rameses and Thutmose.

31 They appearedCLXXXV in glory and were speaking about his exodus,CLXXXVI which he was aboutCLXXXVII to fulfillCLXXXVIII in Jerusalem.CLXXXIX 

Notes on verse 31

CLXXXV “appeared” = horao. Same as “see” in v9. See note LVIII above.
CLXXXVI “exodus” = exodos. Related to “journey” in v3. 3x in NT. From ek (from out, from out of) + hodos (see note XVII above). This is a departure, death, or exodus. It is where the word “exodus” come from.
CLXXXVII “was about” = mello. Perhaps from melo (something that one is worried or concerned about, something one pays attention to or thinks about). Properly, this is ready, about to happen, to intend, delay, or linger. This is just on the point of acting.
CLXXXVIII “fulfill” = pleroo. From pleres (to be full, complete, abounding in, occupied with). 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.
CLXXXIX “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.

32 Now Peter and his companionsCXC were weighed downCXCI with sleep,CXCII but as they

Notes on verse 32a

CXC “companions” = ho + sun + autos. Literally, “those with him.”
CXCI “weighed down” = bareo. Related to “kingdom” in v2 & “went up” in v28. From barus (heavy, burdensome; figuratively, violent, oppressive; that which presses down on someone so that they cannot move freely); from the same as baros (weight, burden in a literal or figurative sense; authority); probably from the same as basis (see note XII above). This is heavy, press, weigh down, or burden.
CXCII “sleep” = hupnos. 6x in NT. Perhaps from hupo (by, under, about, subordinate to). This is sleep in a literal or figurative sense. It could also refer to being spiritually disconnected. It is also the root of “hypnosis.”

awokeCXCIII they saw his glory and the two menCXCIV who stood withCXCV him. 

Notes on verse 32b

CXCIII “awoke” = diagregoreo. Related to “raised” in v7. 1x in NT. From dia (through, across to the other side, thoroughly) + gregoreo (to be or stay awake, watch; figuratively, alertness or vigilance); {from egeiro (see note XLVII above)}. This is to stay awake, be completely awake.
CXCIV “men” = aner. Same as “men” in v14. See note XCIX above.
CXCV “stood with” = sunistemi. Related to “sent” in v2 & “arisen” in v8 & “apostles” in v10 & “cross” in v23 & “standing” in v27. 16x in NT. From sun (with, together with) + histemi (see note X above). This is to establish, exhibit, demonstrate, stand together, prove.

33 CXCVIJust as they were leavingCXCVII him, Peter said to Jesus,CXCVIII

Notes on verse 33a

CXCVI {untranslated} = ginomai. Same as “taken place” in v7. See note XLIII above.
CXCVII “leaving” = diachorizo. Related to “slipped quietly” in v10. 1x in NT. From dia (through, because of, across, thoroughly) + chorizo (properly, to separate or create space; to divide, depart, or withdraw; figuratively, to divorce); {from choris (apart from, separate from); from chora (see note LXIV above)}. This is to leave, completely separate or remove self.
CXCVIII “Jesus” = Iesous. Related to “John” in v7 & “Elijah” in v8. From Hebrew Yehoshua (Joshua, the Lord is salvation); {from YHVH (see note XLVI 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.

“Master,CXCIX it is goodCC for us to be here; let us set upCCI

Notes on verse 33b

CXCIX “Master” = Epistates. Related to “sent” in v2 & “arisen” in v8 & “apostles” in v10 & “cross” in v23 & “standing” in v27 & “stood with” in v33. 7x in NT– all in Luke. From epi (on, upon, what is fitting) + histemi (see note X above). This is a master, teacher, or commander. It is one who is in charge or who has authority.
CC “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.
CCI “set up” = poieo. Same as “done” in v10. See note LXII above.

threeCCII tents:CCIII oneCCIV for you, one for Moses, and one for Elijah,” not realizingCCV what he was saying. 

Notes on verse 33c

CCII “three” = treis. Related to “third” in v22. See note CXXXVIII above.
CCIII “tents” = skene. Perhaps related to skeuos (vessel, tool, container, implement; also vessel in a figurative or literal sense) or perhaps related to skia (shadow, thick darkness, outline; figurative for a spiritual situation that is good or bad). This is a tent, booth, tabernacle, or dwelling. It could be a cloth hut. This is a tent in a literal or figurative sense.
CCIV “one” = heis. This is one, a person, only, some.
CCV “realizing” = eido. Related to “appearance” in v29 & “suddenly” in v30. See note CLXXVI above.

34 While he was saying this, a cloudCCVI cameCCVII and overshadowedCCVIII them, and they were terrifiedCCIX as they entered the cloud. 

Notes on verse 34

CCVI “cloud” = nephele. From nephos (cloud; figurative for a great crowd or multitude). This is cloud or cloudiness.
CCVII “came” = ginomai. Same as “taken place” in v7. See note XLIII above.
CCVIII “overshadowed” = episkiazo. Related to “dwellings” in v33. 5x in NT– 3x in the Transfiguration, 1x of the annunciation, 1x of Peter healing the sick with his shadow. From epi (on, upon, against, what is fitting) + skia (see note CCIII above). This is to envelop, cast a shadow on.
CCIX “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.

35 Then from the cloud cameCCX a voiceCCXI that said, “This is my Son, my Chosen;CCXII listenCCXIII to him!” 

Notes on verse 35

CCX “came” = ginomai. Same as “taken place” in v7. See note XLIII above.
CCXI “voice” = phone. Related to “appeared” and “prophets” in v8. Probably from phemi (see note LIII above). This is a voice, sound, tone or noise. It can also be a language or dialect.
CCXII “Chosen” = eklego. Related to “said” in v7 & “blessed” in v16 & “words” in v26. From ek (from, from out of) + lego (see note XLV above). This is to choose, select.
CCXIII “listen” = akouo. Same as “heard” in v7. See note XLII above.

36 When the voice had spoken,CCXIV Jesus was foundCCXV alone. And they kept silentCCXVI and in those days toldCCXVII no one any of the things they had seen.

Notes on verse 36

CCXIV “spoken” = ginomai. Same as “taken place” in v7. See note XLIII above.
CCXV “found” = heurisko. Same as “get” in v12. See note LXXXIII above.
CCXVI “kept silent” = sigao. 10x in NT. From sige (silence, hush); perhaps from sizo (to hiss or hush). This is to be silent or hold peace.
CCXVII “told” = apaggello. Related to “bringing the good news” in v6 & “told” in v10 & “commanded” in v21 & “angels” in v26. From apo (from, away from) + aggello (see note XXXVIII above). This is to report, declare, bring word. It is an announcement that emphasizes the source.

37 CCXVIIIOn the nextCCXIX day, when they had come downCCXX from the mountain, a great crowd metCCXXI him. 

Notes on verse 37

CCXVIII {untranslated} = ginomai. Same as “taken place” in v7. See note XLIII above.
CCXIX “next” = hexes. Related to {untranslated} in v3 & “crowds” in v11. 5x in NT. From echo (see note XXII above). This is soon, next, in the following period or day.
CCXX “come down” = katerchomai. Related to “enter” and “leave” in v4 & “went” in v6 & “came” in v12 & “come” in v23. 16x in NT. From kata (down, against, according to) + erchomai (see note XXVI above) This is to come down, descend. It can also refer to landing from the sky or from the sea.
CCXXI “met” = sunantao. 6x in NT. From sun (with, together with) + antao (to meet with personally) OR from sun (with, together with) + anti (opposite, instead of, against). This is to meet or happen.

38 JustCCXXII then a manCCXXIII from the crowd shouted,CCXXIV “Teacher,CCXXV I begCCXXVI you

Notes on verse 38a

CCXXII “just” = idou. Same as “suddenly” in v30. See note CLXXXII above.
CCXXIII “man” = aner. Same as “men” in v14. See note XCIX above.
CCXXIV “shouted” = boao. 12x in NT. From boe (a cry or shout). This is cry out, make a distress call, ask for desperately need assistance.
CCXXV “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.
CCXXVI “beg” = deomai. Related to “must” in v22. From deo (see note CXXX above). This is having an urgent need because one is missing or needing something so it is an earnest appeal or pressing request.

to lookCCXXVII at my son; he is my only child.CCXXVIII 39 Suddenly a spiritCCXXIX seizesCCXXX him,

Notes on verses 38b-39a

CCXXVII “look” = epiblepo. Related to “looked up” in v16. 3x in NT. – including the Magnificat “God has looked with favor on the lowliness of God’s servant” in Luke 1:48. From epi (on, upon, against, what is fitting) + blepo (see note CVI above). This is to look at, to regard with favor, to pay focused attention or give special regard to something, to gaze at with pity, to be partial to.
CCXXVIII “only child” = monogenes. Related to “stay” in v4 & “alone” in v18 & “taken place” in v7. 9x in NT. From monos (see note CXX above) + genos (family, offspring, kin – in a literal or figurative sense); {from ginomai (see note XLIII above)}. This is only begotten, unique, one and only, one of a kind.
CCXXIX “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.
CCXXX “seizes” = lambano. Same as “taking” in v16. See note CV above.

and all at onceCCXXXI he shrieks.CCXXXII It convulsesCCXXXIII him until he foamsCCXXXIV at the mouth; it maulsCCXXXV him

Notes on verse 39b

CCXXXI “all at once” = exaiphnes. Related to “appeared” and “prophets” in v8 & “voice” in v35. 5x in NT. From ek (from, from out of) + aiphnidios (literally not apparent so sudden or unexpected); {from aiphnes (suddenly); {from a (not, without) + phaino (see note L above)}}. This is suddenly or unexpectedly.
CCXXXII “shrieks” = krazo. This is to cry out, scream, shriek. It is onomatopoeia for the sound of a raven’s call. Figuratively, this means crying out urgently without intelligible words to express something that is deeply felt.
CCXXXIII “convulses” = sparasso. 3x in NT– all 3 in the Gospels of a spirit convulsing a person. Akin to spairo (to gasp). This is to shake, convulse, mangle, tear.
CCXXXIV “foams” = aphros. 1x in NT. This is foam or froth.
CCXXXV “mauls” = suntribo. 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.

and will scarcely leaveCCXXXVI him. 40 I begged your disciples to cast it out,CCXXXVII but they couldCCXXXVIII not.” 

Notes on verses 39c-40

CCXXXVI “leave” = apochoreo. Related to “slipped quietly” in v10 & “leaving” in v33. 3x in NT. From apo (from, away from) + choreo (see note LXIV above). This is to depart or withdraw.
CCXXXVII “cast…out” = ekballo. From ek (from, from out of) + ballo (to throw, cast, place, put, drop). This is to throw, put out, produce, expel, banish. It is eject in a literal or figurative sense.
CCXXXVIII “could” = dunamai. Related to “power” in v1. See note IV above.

41 Jesus answered, “CCXXXIXYou faithlessCCXL and perverseCCXLI

Notes on verse 41a

CCXXXIX {untranslated} = O. 17x in NT. This is O or oh – used to speak to someone or express a strong feeling.
CCXL “faithless” = apistos. From a (not, without) + pistos (faithful, trustworthy, reliable, sure, or true; a fullness of faith); {from peitho (to have confidence, urge, be persuaded, agree, assure, believe, have confidence, trust)}. This is unbelieving, incredulous, faithless. It is someone who chooses to reject faith.
CCXLI “perverse” = diastrepho. Related to “return” in v10. 7x in NT. From dia (through, because of, across, thoroughly) + strepho (see note LIX above). This is to distort, pervert, to twist something into a different shape than it is meant to be. So, figuratively, it can refer to moral corruption.

generation,CCXLII how much longer must I be with you and put up withCCXLIII you? BringCCXLIV your son here.” 

Notes on verse 41b

CCXLII “generation” = genea. Related to “taken place” in v7 & “only child” in v38. From genos (see note CCXXVIII above). This is family, generation, kind, or nation. As generation, it implies an age as a period of time. It can also mean infinity. This is the root of the word “generation.
CCXLIII “put up with” = anecho. Related to {untranslated} in v3 & “crowds” in v11 & “next” in v37. 15x in NT. From ana (up, again, back, among, anew) + echo (see note XXII above). This is to endure, bear with, tolerate, persist, put up with.
CCXLIV “bring” = prosago. Related to “bringing the good news” in v6 & “told” in v10 & “commanded” in v21 & “angels” in v26 & “told” in v36. 4x in NT. From pros (at, to, toward, with) + ago (see note XXXVIII above). This is to bring, approach, summon, present.

42 While he was being brought forward,CCXLV the demon dashed him to the groundCCXLVI in convulsions.CCXLVII

Notes on verse 42a

CCXLV “brought forward” = proserchomai. Same as “came” in v12. See note LXXVII above.
CCXLVI “dashed…to the ground” = rhegnumi. 7x in NT. This is to break, burst, wreak, crack, break apart. Figuratively, it can be bursting into speech or song or happy emotion. It can also refer to breaking out in spasms.
CCXLVII “convulsions” = susparasso. Related to “convulses” in v39. 2x in NT. From sun (with, together with) + sparasso (see note CCXXXIII above)}. This is to convulse thoroughly or violently.

But Jesus rebukedCCXLVIII the uncleanCCXLIX spirit, healed the boy,CCL and gave him backCCLI to his father. 

Notes on verse 42b

CCXLVIII “rebuked” = epitimao. Same as “ordered” in v21. See note CXXVI above.
CCXLIX “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.
CCL “boy” = pais. Perhaps from paio (to strike or sting). This is child, youth, servant, or slave.
CCLI “gave…back” = apodidomi. Related to “gave” in v1. From apo (from, away from) + didomi (see note III 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.

43 And allCCLII were astoundedCCLIII at the greatnessCCLIV of God.

Notes on verse 43a

CCLII “all” = pas. Same as “all” in v1. See note VI above.
CCLIII “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.
CCLIV “greatness” = megaleiotes. 3x in NT. From megaleios (splendid, grand, perfection); from megas (big in a literal or figurative sense – great, large, exceeding, abundant, high, mighty, perfect, strong, etc.). This is magnificence, glory, splendor.

While everyoneCCLV was amazedCCLVI at allCCLVII that he was doing, he said to his disciples, 

Notes on verse 43b

CCLV “everyone” = pas. Same as “all” in v1. See note VI above.
CCLVI “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.
CCLVII “all” = pas. Same as “all” in v1. See note VI above.

44 “Let these words sinkCCLVIII into your ears:CCLIX The Son of ManCCLX is goingCCLXI to be betrayedCCLXII into humanCCLXIII hands.”CCLXIV 

Notes on verse 44

CCLVIII “sink” = tithemi. Related to “set before” in v16. See note CXI above.
CCLIX “ears” = ous. This is the physical ear, or the perception of hearing, whether physical or cognitive.
CCLX “Man” = anthropos. Same as “Man” in v22. See note CXXIX above.
CCLXI “is going” = mello. Same as “was about” in v31. See note CLXXXVII above.
CCLXII “betrayed” = paradidomi. Related to “gave” in v1 & “gave…back” in v42. From para (from beside, by) + didomi (see note III above). This is literally to hand over – hence to deliver, abandon, or betray. It implies a personal involvement.
CCLXIII “human” = anthropos. Same as “Man” in v22. See note CXXIX above.
CCLXIV “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.

45 But they did not understandCCLXV this saying;CCLXVI its meaning remainedCCLXVII concealedCCLXVIII from them,

Notes on verse 45a

CCLXV “not understand” = agnoeo. Related to “found out” in v11. From a (not) + noieo (to perceive, think, understand); {from nous (mind, understanding, reasoning faculty, intellect, capacity to reflect); from noos (mind); probably from the base as ginosko (see note LXIX above)}. This is unaware not to know. Sometimes it is willful ignorance, but other times it is simply not knowing.
CCLXVI “saying” = rhema. Related to “deny” in v23 & “asked” in v18. From rheo (see note CXLIII above). This is word, which implies a matter or thing spoken, a command, report, promise, thing, or business. Often used for narration, commands, or disputes.
CCLXVII “remained” = eimi. Same as “is” in v9. See note LVI above.
CCLXVIII “concealed” = parakalupto. 1x in NT. From para (beside, by, in the presence of) + kalupto (to cover, hide, conceal; figuratively, to keep hidden or secret) {related to kalube (hut, cabin)}. This is to cover, to veil. It is to hide something so that it can’t be seen.

so that they could not perceiveCCLXIX it. And they were afraidCCLXX to askCCLXXI him about this saying.CCLXXII

Notes on verse 45b

CCLXIX “perceive” = aisthanomai. 1x in NT. From aio (to understand via the senses). This is to perceive or understand. It is using your senses and discerning to come to an understanding.
CCLXX “were afraid” = phobeo. Same as “terrified” in v34. See note CCIX above.
CCLXXI “ask” = erotao. Related to “saying” in v45. See note CXXII above.
CCLXXII “saying” = rhema. Same as “saying” in v45. See note CCLXVI above.

46 An argumentCCLXXIII aroseCCLXXIV among them concerning which one of them was the greatest.CCLXXV 

Notes on verse 46

CCLXXIII “argument” = dialogismos. Related to “said” in v7 & “blessed” in v16 & “words” in v26 & “chosen” in v35. 14x in NT. From dialogizomai (to consider, have a back and forth debate with an uncertain conclusion; multiple confused minds reinforcing a faulty conclusion); {from dia (through, because of, across, thoroughly) + logizmai (to compute or reckon up, to count; figuratively, it is coming to a conclusion or decision using logic; taking an inventory in a literal or figurative sense); {from logos (see note CVIII above)}. This is reasoning, plotting, argument, discussion that reinforces faulty reasoning, debate.
CCLXXIV “arose” = eiserchomai. Same as “enter” in v4. See note XXVI above.
CCLXXV “greatest” = megas. Related to “greatness” in v43. See note CCLIV above.

47 But Jesus, awareCCLXXVI of their innerCCLXXVII thoughts,CCLXXVIII tookCCLXXIX a little childCCLXXX and putCCLXXXI it by his side 

Notes on verse 47

CCLXXVI “aware” = eido. Same as “realizing” in v33. See note CCV above.
CCLXXVII “inner” = 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.
CCLXXVIII “thoughts” = dialogismos. Same as “argument” in v46. See note CCLXXIII above.
CCLXXIX “took” = epilambanomai. Related to “taking” in v10 & “taking” in v16. 19x in NT. From epi (on, upon, against, what is fitting) + lambano (see note LXIII above). This is to take hold of, catch, or seize. It can also mean to help. It focuses on the intentionality and resolve of the one doing the catching.
CCLXXX “little child” = paidion. Related to “boy” in v42. From pais (see note CCL above). This is a child as one who is still being educated or trained. Perhaps one seven years old or younger. Used figuratively for an immature Christian.
CCLXXXI “put” = histemi. Same as “standing” in v27. See note CLXV above.

48 and said to them, “Whoever welcomesCCLXXXII this childCCLXXXIII in my nameCCLXXXIV welcomesCCLXXXV me,

Notes on verse 48a

CCLXXXII “welcomes” = dechomai. Same as “welcome” in v5. See note XXIX above.
CCLXXXIII “child” = paidion. Same as “little child” in v47. See note CCLXXX above.
CCLXXXIV “name” = onoma. Related to “found out” in v11 & “not understand” in v45. May be from ginosko (see note LXIX 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.
CCLXXXV “welcomes” = dechomai. Same as “welcome” in v5. See note XXIX above.

and whoever welcomesCCLXXXVI me welcomesCCLXXXVII the one who sent me, for the leastCCLXXXVIII among allCCLXXXIX of youCCXC is the greatest.”

Notes on verse 48b

CCLXXXVI “welcomes” = dechomai. Same as “welcome” in v5. See note XXIX above.
CCLXXXVII “welcomes” = dechomai. Same as “welcome” in v5. See note XXIX above.
CCLXXXVIII “least” = mikros. This is small in reference to a size or the number of something, least or less. Figuratively, it can refer to little dignity.
CCLXXXIX “all” = pas. Same as “all” in v1. See note VI above.
CCXC {untranslated} = huparcho. Related to “ruler” in v7 & “ancient” in v8 & “drawing” in v12 & “chief priests” in v22. From hupo (by, under, about, subordinate to) + archo (see note XLI above). This is to begin or be ready, to exist or possess. It is what one already has or possesses.

49 John answered, “Master, we saw someone casting out demons in your name, and we tried to stopCCXCI him because he does not follow with us.” 

50 But Jesus said to him, “Do not stop him, for whoever is not against you is for you.”

51 CCXCIIWhen the days drew nearCCXCIII for him to be taken up,CCXCIV he setCCXCV his face to goCCXCVI to Jerusalem. 

Notes on verses 49-51

CCXCI “tried to stop” = koluo. Perhaps from the same as kolazo (to punish, particularly to punish slaves so that they are restricted or chastised); from kolos (docked, dwarf). This is to hinder or prevent, restrain, refuse. It can be prevent, whether through words or actions.
CCXCII {untranslated} = ginomai. Same as “taken place” in v7. See note XLIII above.
CCXCIII “drew near” = sumpleroo. Related to “fulfill” in v31. 3x in NT. From sun (with, together with) + pleroo (see note CLXXXVIII above). This is to fill entirely, a boat swamped with water, or fulfill. It can also be come or approach.
CCXCIV “taken up” = analempsis. Related to “taking” in v10 & “taking” in v16 & “took” in v47. 1x in NT. From analambano (to take up, lead away, raise; often used of the ascension); {from ana (up, back, among, again, anew) + lambano (see note LXIII above)}. This is a taking up or ascension.
CCXCV “set” = sterizo. Related to “sent” in v2 & “arisen” in v8 & “apostles” in v10 & “cross” in v23 & “standing” in v27 & “stood with” in v33 & “Master” in v33. 13x in NT. From sterigx (a support, plant down); perhaps from histemi (see note X above). This is to make fast, support, strengthen, establish, fix firmly, to go resolutely.
CCXCVI “go” = poreuomai. Same as “go” in v12. See note LXXIX above.

52 And he sent messengersCCXCVII ahead of him.CCXCVIII On their way they enteredCCXCIX a village of the SamaritansCCC to prepareCCCI for his arrival, 

Notes on verse 52

CCXCVII “messengers” = aggelos. Same as “angels” in v26. See note CLXIII above.
CCXCVIII {untranslated} = prosopon. Same as “face” in v29. See note CLXXVII above.
CCXCIX “entered” = poreuomai. Same as “go” in v12. See note LXXIX above.
CCC “Samaritans” = Samarites. 9x in NT. From samareia (Samaria, the city and its region); from Hebrew Shomron (capital of the northern kingdom of Israel); from shamar (to keep, watch, or preserve; to guard something or to protect it as a thorny hedge protects something). This is Samaritan.
CCCI “prepare” = hetoimazo. From hetoimos (make ready, be ready because of being prepared, standing by, adjusted; ready to meet some opportunity or challenge). This is to prepare or provide.

53 but they did not receiveCCCII him because his face was setCCCIII toward Jerusalem. 54 When his disciples James and John saw this, they said, “Lord,CCCIV do you want us to command fireCCCV to come downCCCVI from heaven and consumeCCCVII them?” 

Notes on verses 53-54

CCCII “receive” = dechomai. Same as “welcome” in v5. See note XXIX above.
CCCIII “set” = poreuomai. Same as “go” in v12. See note LXXIX above.
CCCIV “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.
CCCV “fire” = pur. This is fire, lightning, heat from the sun. Figuratively, it can refer to strife or trials.
CCCVI “come down” = katabaino. Related to “kingdom” in v2 & “went up” in v28 & “weighed down” in v32. From kata (down, against, throughout, among) + baino (see note XII 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.
CCCVII “consume” = analisko. Related to “take” and “bread” in v3 & “mountain” in v28. 2x in NT. From ana (up, again, back, among, anew) + halisko (to conquer) OR from ana (see above) + haireomai (to take, choose, or prefer) {probably related to airo (see note XVI above)}. This is to consume, destroy, or use up.

55 But he turnedCCCVIII and rebuked them.CCCIX 56 CCCXThen they wentCCCXI on to anotherCCCXII village.

Notes on verses 55-56

CCCVIII “turned” = strepho. Related to “return” in v10 & “perverse” in v41. See note LIX above.
CCCIX Some manuscripts add, “and said ‘you do not know what spirit you are of.’”
CCCX Some manuscripts add, “for the Son of Man has not come to destroy the lives of human beings but to save them.” “Man” = anthropos. Same as “Man” in v22. See note CXXIX above. “Come” = erchomai. Same as “come” in v23. See note CXLI above. “Lives” = psuche. Same as “life” in v24. See note CXLVIII above. “Human beings” = anthropos. Same as “Man” in v22. See note CXXIX above. “Destroy” = apollumi. Same as “lose” in v24. See note CXLIX above.
CCCXI “went” = poreuomai. Same as “go” in v12. See note LXXIX above.
CCCXII “another” = heteros. Same as “changed” in v29. See note CLXXVIII above.

57 As they were goingCCCXIII along the road,CCCXIV someone said to him, “I will follow you wherever you go.”CCCXV 

58 And Jesus said to him, “FoxesCCCXVI haveCCCXVII holes,CCCXVIII

Notes on verses 57-58a

CCCXIII “going” = poreuomai. Same as “go” in v12. See note LXXIX above.
CCCXIV “road” = hodos. Same as “journey” in v3. See note XVII above.
CCCXV “go” = aperchomai. Related to “enter” and “leave” in v4 & “went” in v6 & “came” in v12 & “come” in v23 & “come down” in v37. From apo (from, away from) + erchomai (see note XXVI above). This is to depart, follow, or go off in a literal or figurative sense.
CCCXVI “foxes” = alopex. 3x in NT. Perhaps from Proto-Indo-European wel (to steal, tear). This is a fox or figuratively someone who is crafty or cunning. This is also where the word “alopecia” comes from. See
CCCXVII “have” = echo. Same as {untranslated} in v3. See note XXII above.
CCCXVIII “holes” = pholeos. 2x in NT. This is a hole, burrow, den, or lair.

and birdsCCCXIX of the airCCCXX have nests,CCCXXI but the Son of ManCCCXXII has nowhere to layCCCXXIII his head.”CCCXXIV 

Notes on verse 58b

CCCXIX “birds” = peteinon. 14x in NT. From petomai (to fly). This is something with wings i.e. a bird.
CCCXX “air” = ouranos. Same as “heaven” in v16. See note CVII above.
CCCXXI “nests” = kataskenosis. 2x in NT. From kataskenoo (to live, nest, dwell, pitch a tent, haunt, rest); {from (down, against, throughout, among) + skenoo (to encamp, pitch a tent, dwell); {from skenos (tent, booth, tabernacle, or dwelling)}}. This is a nest or other kind of lodging, perch, encampment.
CCCXXII “Man” = anthropos. Same as “Man” in v22. See note CXXIX above.
CCCXXIII “lay” = klino. Same as “close” in v12. See note LXXVI above.
CCCXXIV “head” = kephale. Related to “beheaded” in v9. See note LV above.

59 To another he said, “Follow me.”

But he said, “Lord, firstCCCXXV letCCCXXVI me goCCCXXVII and buryCCCXXVIII my father.” 

Notes on verse 59

CCCXXV “first” = proton. From protos (what is first, which could be the most important, the first in order, the main one, the chief); from pro (before, first, in front of, earlier). This is firstly, before, in the beginning, formerly.
CCCXXVI “let” = epitrepo. Related to “return” in v10 & “perverse” in v41 & “turned” in v55. 18x in NT. From epi (on, upon, against, what is fitting) + the same as trope (see note LIX above). This is to allow, permit, yield, entrust, give license.
CCCXXVII “go” = aperchomai. Same as “go” in v57. See note CCCXV above.
CCCXXVIII “bury” = thapto. 11x in NT. This is to bury or hold a funeral.

60 And Jesus said to him, “LetCCCXXIX the dead bury their own dead, but as for you, goCCCXXX and proclaimCCCXXXI the kingdom of God.” 

61 Another said, “I will follow you, Lord, but letCCCXXXII me first say farewellCCCXXXIII to those at my home.”CCCXXXIV 

Notes on verses 60-61

CCCXXIX “let” = aphiemi. From apo (from, away from) + hiemi (to send). This is send away, release, permit, forgive, allow to depart, discharge, or send forth.
CCCXXX “go” = aperchomai. Same as “go” in v57. See note CCCXV above.
CCCXXXI “proclaim” = diaggello. Related to “bringing the good news” in v6 & “told” in v10 & “commanded” in v21 & “angels” in v26 & “told” in v36 & “bring” in v41. 3x in NT. From dia (through, across to the other side, thoroughly) + aggello (see note XXXVIII above). This is to proclaim, make public, teach, or herald in all the world.
CCCXXXII “let” = epitrepo. Same as “let” in v59. See note CCCXXVI above.
CCCXXXIII “say farewell” = apotasso. 6x in NT. From apo (from, away from) + tasso (to arrange, appoint, determine). This is to say goodbye, to dismiss someone, renounce, give up, set apart, forsake.
CCCXXXIV “home” = oikos. Related to “house” in v4. See note XXV above.

62 And Jesus said to him, “No one who putsCCCXXXV a hand to the plowCCCXXXVI and looksCCCXXXVII backCCCXXXVIII is fitCCCXXXIX for the kingdom of God.”

Notes on verse 62

CCCXXXV “puts” = epiballo. Related to “cast…out” in v40. 18x in NT. From epi (on, upon, among, what is fitting) + ballo (see note CCXXXVII above). This is to place on, fall, lay, throw over, think about, waves crashing, emotions emerging.
CCCXXXVI “plow” = arotron. 1x in NT. From aroo (to till). This is a plow.
CCCXXXVII “looks” = blepo. Related to “looked up” in v16 & “look” in v38. See note CVI above.
CCCXXXVIII “back” = opiso. Same as “after” in v23. See note CXLII above.
CCCXXXIX “fit” = euthetos. Related to “bringing the good news” in v6 & “blessed” in v16 & “set before” in v16 & “sink” in v44. 3x in NT. From eu (see note XXXVIII above) + tithemi (see note CXI above). This is suitable, useful, ready, well-adapted.

Image credit: “Atonement” by Franz Marc, 1912.

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