Mark 12:28-44

^I “one” = heis. This is one, a person, only, some.
^II “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.
^III “came near” = proserchomai. From pros (for, at, towards) + erchomai (to come, go). This is to approach, draw near, come up to. It is also used figuratively to mean worship.

^IV “heard” = akouo. This is hear or listen, but it also means to understand by hearing. This is where the word “acoustics” comes from.
^V “disputing with one another” = suzeteo. 10x in NT. From sun (with, together with) + zeteo (to seek, search for, desire. searching for something by inquiring or investigation; to seek in a literal or figurative sense; to worship God). This is to seek together so a joint investigation, to argue, discuss, or debate.
^VI “seeing” = 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.

^VII “answered” = apokrinomai. From apo (from, away from) + krino (to judge, decide, think good, condemn, determine, pass judgment, stand trial, sue; judging whether in court or in a private setting; properly, mentally separating or distinguishing an issue – to come to a choice or decision, to judge positively or negatively in seeking what is right or wrong, who is innocent or guilty; can imply trying, condemning, punishing, or avenging). This is to reply or respond, to draw one’s own conclusions, to speak when one is expected to.
^VIII “well” = kalos. From kalos (good, noble, beautiful, correct, or worthy; external signs of goodness like beauty, demonstrations of honorable character, showing moral virtues; a different word, agathos, speaks of intrinsic good). This is nobly, rightly, well-perceived, seen as appealing, morally pleasing, honorably.
^IX “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.

^X“commandment” = entole. From entellomai (to charge, command, give orders or instructions) {from en (in, on, at, by, with) + tellomai (to accomplish); {from telos (an end, aim, purpose, completion, end goal, consummation, tax; going through the steps to complete a stage or phase and then moving on to the next one)}}. This is an order, command, ordinance, or law. It focuses on the purpose of the command and its end result.
^XI “is” = eimi. This is to be, exist.
^XII “first” = protos. From pro (before, first, in front of, earlier). This is what is first, which could be the most important, the first in order, the main one, the chief.
^XIII “all” = pas. This is all or every.

^XIV “Jesus” = Iesous. From Hebrew Yehoshua (Joshua, the Lord is salvation); {from YHVH (proper name of the God of Israel; the self-existent and eternal one); {from havah (to become) or from hayah (to come to pass, become, be)} + yasha (to deliver, defend, help, preserve, rescue; properly, to be open, wide or free, which implies being safe. So, in a causative sense, this is to free someone)}. This is Jesus or Joshua in Greek – the Lord saves or the Lord is salvation.
^XV “Israel” = Israel. From Hebrew Yisrael (God strives or one who strives with God; new name for Jacob and for his offspring); {from sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + El (God or god)}. This is Israel the people and the land.
^XVI “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.
^XVII “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.

^XVIII “love” = agapao. Perhaps from agan (much). This is love, longing for, taking pleasure in. It is divine love or human love that echoes divine love.
^XIX “all” = holos. This is whole, complete, or entire. It is a state where every member is present and functioning in concert. This is the root of the word “whole.”
^XX “heart” = kardia. 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.”
^XXI “all” = holos. Same as “all” in v30. See note XIX above.
^XXII “soul” = 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.

^XXIII “all” = holos. Same as “all” in v30. See note XIX above.
^XXIV “mind” = dianoia. 12x in NT. From dia (through, because of, across, thoroughly) + noieo (to perceive, think, understand); {from nous (mind, understanding, reasoning faculty, intellect, capacity to reflect)}. This is thought, intellect, or insight. It is thorough, critical thinking to reason through issues to reach a conclusion that is both logically sound and personal.
^XXV “all” = holos. Same as “all” in v30. See note XIX above.
^XXVI “strength” = ischus. 10x in NT. Perhaps from is (force) + echo (to have, hold, possess). This is strength, might, power, force, or ability. It is power that engages immediate resistance.

^XXVII “second” = deuteros. From duo (two, both). This is second, twice, again. It is part of where “Deuteronomy” comes from, which means “second law” or “a repetition of the law.” See https://en.wiktionary.org/wiki/Deuteronomy
^XXVIII “neighbor” = plesion. 17x in NT. From pelas (near). This is near, nearby, or neighboring. As one nearby, it can also refer to a neighbor, a member of one’s country, a Christian, or a friend.
^XXIX “other” = 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).
^XXX “greater” = megas. This is big in a literal or figurative sense – great, large, exceeding, abundant, high, mighty, perfect, strong, etc.

^XXXI “said” = eiron. This is to speak say, answer, command.
^XXXII “right” = kalos. Same as “well” in v28. See note VIII above.
^XXXIII “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.
^XXXIV “truly” = aletheia. From alethes (true, unconcealed; true because it is in concert with fact and reality – attested; literally, what cannot be hidden; truth stands up to test and scrutiny and is undeniable, authentic). {from a (not, without) + lanthano (unnoticed, concealed)}. Truth is literally that which is not or cannot be concealed. This word covers more than the sense of true versus false. It spoke of truth as that which corresponds to reality – reality as opposed to illusion. Thus, it includes, sincerity, straightforwardness, and reality itself.
^XXXV “besides” = plen. From pleion (many, more, great, having a greater value, more excellent); from polus (much, many, abundant). This is yet, nevertheless.

^XXXVI “all” = holos. Same as “all” in v30. See note XIX above.
^XXXVII “all” = holos. Same as “all” in v30. See note XIX above.
^XXXVIII “understanding” = sunesis. 7x in NT. From suneimi (to put together – used figuratively to mean understand, consider, gain insight; this is bringing together facts or notions and synthesizing them into a whole; 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); from sun (with, together with) + hiemi (to send, put). This is understanding, cleverness, intelligence, knowledge, or insight. Just as the root verb, it is synthesized reasoning that brings facts together to understand indirect truths from the facts at hand.
^XXXIX “all” = holos. Same as “all” in v30. See note XIX above.

^XL “more important” = perissos. From peri (all-around, encompassing, excess). This is abundant, more, excessive, advantage, vehemently.
^XLI “all” = pas. Same as “all” in v28. See note XIII above.
^XLII “whole burnt offerings” = holokautoma. Related to “all” in v30. 3x in NT. From holos (see note XIX above) + kaio (to burn, light, kindle). This is a burnt offering – something that is burned entirely as part of a sacrifice.
^XLIII “sacrifices” = thusia. From thuo (to breathe violently, seethe, rage; properly, to rush as breathing heavy; so smoke as in offering an animal sacrifice by fire; by extension, killing or slaying in general). This is a sacrifice or offering. It can refer to the act of sacrifice or the thig being sacrificed. Also, this is sacrifice in a literal or figurative sense.

^XLIV “wisely” = nounechos. Related to “mind” in v30 & to “strength” in v30. 1x in NT. From nous (see note XXIV above) + echo (see note XXVI above). This is literally having a mind. So, it could be sensibly, prudently, or intelligently.
^XLV “far” = makran. 9x in NT. From makros (long, long lasting); from mekos (length); probably related to megas (great or large). This is far off, remote, far away in a literal or figurative sense.
^XLVI “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.
^XLVII “dared” = tolmao. Related to “commandment” in v28. 16x in NT. From tolma (boldness); perhaps from telos (see note X above). This is to show courage to take a risk, to venture decisively, to put it on the line for something that matters.
^XLVIII “ask…question” = eperotao. Same as “asked” in v28. See note IX above.

^XLIX {untranslated} = apokrinomai. Same as “answered” in v28. See note VII above.
^L “teaching” = didasko. Related to “teacher” in v32. See note XXXIII above.
^LI “temple” = hieron. From hieros (sacred, something sacred, temple, holy, set apart; something consecrated to a god). This is the word for temple.
^LII “say” = lego. This is to speak, say, name, call, command. It is generally to convey verbally.
^LIII “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.
^LIV “son” = huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.
^LV “David” = Dauid. From Hebrew David (David); from the same as dod (beloved, love, uncle); the root may mean to boil, which is used figuratively to describe love. So, this implies someone you love such as a friend, a lover, or a close family member like an uncle. David’s name likely means something like “beloved one.”

^LVI “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.
^LVII “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.
^LVIII “declared” = eiron. Same as “said” in v32. See note XXXI above.

^LIX “said” = eiron. Same as “said” in v32. See note XXXI above.
^LX “sit” = kathemai. From kata (down, against, throughout, among) + hemai (to sit). This is to sit, be enthroned, or reside.
^LXI “right hand” = dexios. Perhaps from dechomai (to warmly receive, be ready for what is offered, take, accept, or welcome; to receive in a literal or figurative sense). This is right, right side, or the right hand.
^LXII “put” = 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.
^LXIII “enemies” = echthros. From echthos (hatred). This is an openly hostile person so an enemy, a foe, or a hated person. This speaks of irreconcilable hostility. It can also mean adversary and/or refer to Satan.
^LXIV “feet” = pous. This is foot in a literal or figurative sense.

^LXV “calls” = lego. Same as “say” in v35. See note LII above.
^LXVI “large” = polus. Related to “besides” in v32. See note XXXV above.
^LXVII “crowd” = ochlos. Related to “strength” in v30 & “wisely” in v34. Perhaps from echo (see note XXVI above). This is a crowd, the common people, a rabble. Figuratively, it can refer to a riot.
^LXVIII “listening” = akouo. Same as “heard” in v28. See note IV above.
^LXIX “with delight” = hedeos. 3x in NT. From hedus (sweet) or from hedone (pleasure, passion – particularly of physical senses); {from hedomai (to enjoy oneself); from handano (to please)}. This is sweetly, gladly, enjoyable, with pleasure.

^LXX “taught” = didache. Related to “teacher” in v32 & “teaching” in v35. From didasko (see note XXXIII above). This is teaching or doctrine.
^LXXI “said” = eiron. Same as “said” in v32. See note XXXI above.
^LXXII “beware” = 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.
^LXXIII “like” = thelo. This is to wish, desire, will, or intend. It is to choose or prefer in a literal or figurative sense. It can also mean inclined toward or take delight in. It can have a sense of being ready to act on the impulse in question.

^LXXIV “walk around” = peripateo. From peri (about, concerning, around, encompassing) + pateo (to read, trample on; to trample literally or figuratively); {from patos (trodden) OR from paio (to strike, smite, sting; a hit like a single blow)}. This is to walk. Going from Hebrew figurative language, to walk referred to how you conducted your life, how you chose to live. This word is most literally walking around. Figuratively, it is living, behaving, following, how you occupy yourself. This is where “peripatetic” comes from.
^LXXV “robes” = stole. 9x in NT–the scribes who want to be greeted with respect in marketplaces (Mk 12:13; Lk 20:46), the angel presenting as a young man at the resurrection (Mk 16:5), the robe brought for the prodigal son (Lk 15:22), and the attire of the martyrs and saints in heaven in Revelation 6, 7, and 22. From stello (to set, arrange, prepare, provide for); {probably from histemi (to stand, place, set up, establish, stand firm)}. This is clothing, in particular a long, flowing robe associated with elites.
^LXXVI “be greeted” = aspasmos. 10x in NT. From aspazomai (to welcome, salute, or greet. It can also be to embrace or acclaim); {perhaps from a (with, together with) + a form of spao (to draw, draw out, pull)}. This is a greeting whether face to face or in a letter.
^LXXVII “marketplaces” = agora. 11x in NT. From ageiro (to gather). This is assembly, forum, marketplace, town square, thoroughfare. This is where “agoraphobia” comes from.

^LXXVIII “best seats” = protokathedria. Related to “first” in v28. 4x in NT– all in parallel passages in the gospels. From protos (see note XII above) + kathedra (a seat or bench in a literal or figurative sense); {from kata (down, against, according to, among) + the same as hedraios (sitting, well-seated, immovable; figuratively, steadfast, firm, morally fixed); {from hedra (seat)}}. This is the best or most honorable seat – the one who sits down first or who sits up front.
^LXXIX “synagogues” = sunagoge. From sun (with, together with, closely associated) + ago (to lead, bring, carry, guide, go, drive). 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.
^LXXX “places of honor” = protoklisia. Related to “first” in v28 & “best seats” in v39. 5x in NT. From protos (see note XII above) + klisia (a place where one reclines; a dining couch or a group of people eating together); {from klino (to slant, rest, recline, approach an end, wear; to bend in a literal or figurative sense – to lay down, a day ending, causing an opposing army to flee)}. This is literally reclining first. It can refer to the chief place or the place with the most honor – highest, preeminent.
^LXXXI “banquets” = deipnon. 16x in NT. From the same as dapane (cost or expense); from dapto (to devour). This is a dinner or a feast – a meal in the afternoon or, more commonly, the evening.

^LXXXII “devour” = katesthio. 15x in NT. From kata (down, against, throughout, among) + esthio (to eat or figuratively to devour or consume like rust). This is to eat up, to consume totally so that there is nothing left. It can also be to annoy, injure, or squander.
^LXXXIII “widows’” = chera. Perhaps from the base of chasma (chasm, gap, gulf); from chasko (to yawn). This is widow literally or figuratively.
^LXXXIV “houses” = oikia. From oikos (house – the building, the household, the family, descendants; the temple). This is a house, household, goods, property, family, or means.
^LXXXV “appearance” = prophasis. 7x in NT. From pro (before, ahead, earlier than, above) + phaino (to bring light, cause to appear, shine, become visible or clear). This is outward appearance, pretense, excuse, pretext.

^LXXXVI “long” = makros. Related to “far” in v34. See note XLV above.
^LXXXVII “say…prayers” = proseuchomai. From pros (advantageous for, at, toward) + euchomai (to wish, make a request, pray). This is to pray or pray for, to worship or supplicate. It is more literally exchanging one’s own wishes for God’s.
^LXXXVIII “receive” = lambano. It does not refer to passive receiving of something, but active acceptance or taking of something whether it is offered or simply nearby. It focuses on individual decision and action.
^LXXXIX “greater” = perissos. Same as “more important” in v33. See note XL above.
^XC “condemnation” = krima. Related to “answered” in v28. From krino (see note VII above). This is judgment, sentence, verdict. Sometimes, this can have a negative sense – condemnation. It is the decision and the full force of its effect negative and positive.

^XCI “sat down” = kathizo. Related to “best seats” in v39. From kathezomai (to sit down, be seated); {from kata (down, against, according to, among) + hezomai (to sit); {from hedra (see note LXXVIII above)}}. This is to sit, set, appoint, stay, rest.
^XCII “treasury” = gazophulakion. 5x in NT– 4 in this story in Mk and Lk, 1x in Jn to locate Jesus saying “I am the light of the world.” From gaza (treasure, treasury, riches) + phulake (guard, watch, keeping guard, imprisonment); {from phulasso (to guard, protect, preserve through vigilance)}. This is a court in the Temple area that had collection boxes for offerings. In Nehemiah, it also refers to a storage space for public records.
^XCIII “watched” = theoreo. From theaomai (to behold, look upon, see, contemplate, visit); from thaomai (to gaze at a spectacle; to look at or contemplate as a spectator; to interpret something in efforts to grasp its significance); from theoros (a spectator or envoy). This is gazing, beholding, experiencing, discerning. It is looking at something to analyze it and concentrate on what it means. This is the root of the word “theatre” in that people concentrate on the action of the play to understand its meaning.

^XCIV “putting” = ballo. This is to throw, cast, rush, place, or drop. It is throwing, but it could be with more or less velocity and with more or less force/violence.
^XCV “money” = chalkos. 5x in NT. Perhaps from chalao (let down, slacken, loosen). This is copper or bronze. Can also mean things made of brass – money, instruments.
^XCVI “many” = polus. Same as “large” in v37. See note LXVI above.
^XCVII “rich” = plousios. From ploutos (abundance, wealth, or riches; money, possessions, spiritual abundance, or a valuable bestowment); from polus (much, many, abundant) OR pleo (to sail, voyage); {probably from pluno (to plunge – so to wash); from pluo (to flow)} OR pletho (to fill, accomplish, supply; to fill to maximum capacity). This is wealthy, having full resources. It can be a rich person or refer to God’s abundance.

^XCVIII “put in” = ballo. Same as “putting” in v41. See note XCIV above.
^XCIX “large sums” = polus. Same as “large” in v37. See note LXVI above.
^C “a” = heis. Same as “one” in v42. See note I above.
^CI “poor” = ptochos. From ptosso (to crouch or cower as a beggar does). This is poor or destitute – someone who is extremely poor and bowed down because of a long struggle under poverty. Properly, it means bent over so figuratively it is someone who is deeply destitute and lacking tangible resources. This is a beggar – as extremely opposite a wealthy person as possible.
^CII “came” = erchomai. Related to “came near” in v28. See note III above.

^CIII “put in” = ballo. Same as “putting” in v41. See note XCIV above.
^CIV “two” = duo. Related to “second” in v31. See note XXVII above.
^CV “small copper coins” = leptos. 3x in NT. From lepo (to peel); related to lepis (a fish scale or other scaly thing). This is something peeled or thin. So, it can refer to a very copper bronze – with the littlest value.
^CVI “penny” = kodrontes. 2x in NT. A Latin root from quattuor (four). This is a quadrans in Latin, which is one fourth of an assarion (smallest Roman coin).

^CVII “called” = proskaleo. From pros (at, to, toward, with) + kaleo (to call by name, invite, to name, bid, summon, call aloud); {related to keleuo (to command, order, direct); from kelomai (to urge on)}. This is to call to oneself, summon.
^CVIII “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.
^CIX “said” = eiron. Same as “said” in v32. See note XXXI above.

^CX “truly” = amen. From Hebrew amen (verily, truly, amen, truth, so be it, faithfulness); from aman (to believe, endure, fulfill, confirm, support, be faithful, put one’s trust in, be steadfast. Figuratively, this is to be firm, steadfast, or faithful, trusting, believing, being permanent, morally solid). This word is literally firmness, but figuratively fidelity, faithfulness, honesty, responsibility, trust, truth, steadfastness. Properly, it is to be sure, certain, or firm. This is a word of emphasis indicating that something crucial follows.
^CXI “tell” = lego. Same as “say” in v35. See note LII above.
^CXII “put in” = ballo. Same as “putting” in v41. See note XCIV above.

^CXIII “more” = pleios. Related to “besides” in v32 & “large” in v37. Related to polus (see note XXXV above). This is many, greater value, better.
^CXIV “all” = pas. Same as “all” in v28. See note XIII above.
^CXV “contributing” = ballo. Same as “putting” in v41. See note XCIV above.
^CXVI “all” = pas. Same as “all” in v28. See note XIII above.
^CXVII “abundance” = perisseuo. Related to “more important” in v33. From perissos (see note XL above). 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.

^CXVIII “poverty” = husteresis. 2x in NT. From hustereo (to come late, be behind, come short, be lacking, suffer need, be inferior to); from hutsteros (last, at the end); from hupo (by, under, about; under authority). This word is poverty, need, or want.
^CXIX “put in” = ballo. Same as “putting” in v41. See note XCIV above.
^CXX “everything” = pas. Same as “all” in v28. See note XIII above.
^CXXI “had” = echo. Related to “strength” in v30 & “wisely” in v34 & “crowd” in v37. See note XXVI above.
^CXXII “all” = holos. Same as “all” in v30. See note XIX above.
^CXXIII “live” = 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.