Matthew 7:1-14, 24-29

^I “judge” = krino. To judge, decide, think good, condemn, determine, pass judgment, stand trial, sue. This is judging whether it is done in court or in a private setting. Properly, it refers to 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. It can imply trying, condemning, punishing, or avenging.
^II “judgment” = krima. Related to “judge” in v1. From krino (see note I 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.
^III “give” = krino. Same as “judge” in v1. See note I above.

^IV “measure” = metron. 14x in NT. This is a measure, whether of distance or volume. It can be a tool for measuring or the measure itself. Figuratively, it is that which determines what is sufficient. This is where the words “meter” and “metric” come from.
^V “give” = metreo. Related to “measure” in v2. 11x in NT. From metron (see note IV above). This is to measure, estimate, apportion according to a set standard.
^VI “measure…get” = metreo. Same as “give” in v2. See note V above.
^VII “see” = 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.
^VIII “speck” = karphos. 6x in NT– all in this and the parallel passage in Luke 6:41-42. From karpho (to wither, dry up). This is a twig, speck, chaff, small particle. It could be a straw or wood – something that is dry and does not weigh a lot.

^IX “neighbor’s” = adelphos. From a (with, community, fellowship) + delphus (womb). This is a brother in a literal or figurative sense. It is also used of another member of the Church.
^X “eye” = ophthalmos. From optanomai (to appear, be seen by). This is eye or sight. It is used figuratively for the mind’s eye, a vision, or for envy.
^XI “notice” = katanoeo. 14x in NT. From kata (down, against, throughout, among) + noeo (to think, understand, conceive, realize, see; one who thinks things through sufficiently to reach a conclusion or value judgment; moral reasoning.); {from nous (mind, understanding, reasoning faculty, intellect, capacity to reflect); from noos (mind); probably from the base as ginosko (to know, recognize, realize, perceive, learn; gaining knowledge through personal experience)}. This is to consider, discern, perceive, notice, observe. It is to think through something thoroughly in order to come to a conclusion – fully concentrated thinking.
^XII “log” = dokos. 6x in NT– all in this and the parallel passage in Luke 6:41-42. 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 a large beam of wood, plank, pole, log – a plank used to build a house.

^XIII “let” = aphiemi. From apo (from, away from) + hiemi (to send). This is send away, release, permit, forgive, allow to depart, discharge, or send forth.
^XIV “take” = 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.
^XV {untranslated} = eido. This is to know, consider perceive, appreciate, behold, or remember. It means seeing with one’s eyes, but also figuratively, it means perceiving – seeing that becomes understanding. So, by implication, this means knowing or being aware.
^XVI “hypocrite” = hupokrites. Related to “judge” in v1 & “judgment” in v2. 18x in NT. From hupokrinomai (to answer, pretend, respond as an actor on stage; figuratively, to lie) {from hupo (by, under, about) + krino (see note I above)}. This is literally an actor. Figuratively, it is someone playing out a role, which is to say, lying, pretending, or being a hypocrite. This is where the word “hypocrite” comes from.
^XVII “see clearly” = diablepo. Related to “see” in v3. 3x in NT. From dia (through, because of, across, thoroughly) + blepo (see note VII above). This is to look through or see in an accurate way, with full vision or attention.

^XVIII “give” = didomi. To give, offer, place, bestow, deliver. This is give in a literal or figurative sense.
^XIX “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.
^XX “dogs” = kuon. 5x in NT– do not give what is holy to dogs (Mt 7:6), dogs licked Lazarus’s wounds in the Parable of the Rich Man and Lazarus (Lk 16:21), beware of the dogs who mutilate the flesh (Ph 3:2), the dog returns to its own vomit (2 Pet 2:22), and outside are the dogs and sorcerers and fornicators and murders and idolaters (Rev 22:15). This is a dog as a scavenger or, figuratively, a spiritual predator.

^XXI “throw” = ballo. Related to “take” in v4. See note XIV above.
^XXII “pearls” = margarita. 9x in NT. “Borrowed from Iranian. Compare Middle Persian mwlwʾlyt’ (morwārīd) (whence Persian مروارید‎ (marvārīd)), Sogdian (marγārt), Sanskrit मञ्जरी (mañjarī), and Avestan (mərəya).” OR from margaros (a pearl oyster). This is a pearl. It is where the name “Margarite” comes from. See https://en.wiktionary.org/wiki/%CE%BC%CE%B1%CF%81%CE%B3%CE%B1%CF%81%CE%AF%CF%84%CE%B7%CF%82#Ancient_Greek
^XXIII “swine” = choiros. 12x in NT– do not throw your pearls before swine (Mt 7:6), the Gadarene or Gerasene demoniac (Mt 8, Mk 5, and Lk 8), son who had to feed the pigs in the Parable of the Prodigal Son (Lk 15). This is a swine.

^XXIV “trample” = katapateo. 5x in NT. From kata (down, against, throughout, among) + pateo (to tread, trample on; to trample literally or figuratively); {from patos (trodden) OR from paio (to strike, smite, sting; a hit like a single blow)}. This is to trample, step on. Figuratively, it is to spurn or reject.
^XXV “foot” = pous. This is foot. It could also be used figuratively.
^XXVI “turn” = strepho. From trope (turning, shifting, a revolution; figuratively, a variation); from trepo (to turn). This is to turn, change, turn back, be converted; to turn around completely to take the opposite path or a completely different one.
^XXVII “maul” = 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.

^XXVIII “ask” = aiteo. This is to ask, demand, beg, desire.
^XXIX “search” = 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.
^XXX “find” = 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.
^XXXI “knock” = krouo. 9x in NT. To knock, hit a door with a stick in order to enter.
^XXXII “opened” = anoigo. From ana (up, back, again, among, between, anew) + oigo (to open). This is to open in literal or figurative sense.

^XXXIII “everyone” = pas. This is all or every.
^XXXIV “receives” = 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.
^XXXV “is” = eimi. This is to be, exist.
^XXXVI “anyone” = anthropos. Related to “eye” in v3. Probably from aner (man, male, husband) + ops (eye, face); {from optanomai (see note X above)}. This is human, humankind. Used for all genders.

^XXXVII “child” = huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.
^XXXVIII “bread” = artos. Perhaps from airo (raise, take up, lift, remove). This is bread or a loaf. It is a loaf as raised.
^XXXIX “give” = epididomi. Related to “give” in v6. 9x in NT. From epi (on, upon, against, what is fitting) + didomi (see note XVIII above). This is to deliver, give over, give up, surrender.
^XL “stone” = lithos. This is stone in a literal or figurative sense.

^XLI “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 https://en.wikipedia.org/wiki/Ichthys
^XLII “give” = epididomi. Same as “give” in v9. See note XXXIX above.
^XLIII “snake” = ophis. Related to “eye” in v3 & “anyone” in v9. 14x in NT. Perhaps from optanomai (see note X above). This is snake or serpent, often used of the devil. It is the snake as a type that is sly or cunning – someone malicious.

^XLIV “evil” = poneros. From poneo (to toil); related to ponos (pain, trouble, labor, distress, suffering; toil, which implies anguish); from the base of penes (a laborer, poor person, starving or indigent person; someone who works for their living); from pernomai (working for a living; laborer, poor person; to work for daily bread); from peno (to toil to survive day by day). This is bad, evil, wicked, malicious, grievous, or toilsome. Properly, it is something that bears pain – it emphasizes the miseries and pains that come with evil. By contrast, the Greek kakos refers to evil as part of someone’s core character. Also contrasting the Greek sapros, which deals with falling away from a previously embodied virtue. This word can mean ill, diseased, morally culpable, derelict, vicious, malicious, or guilt. It can also refer to the devil or sinners.
^XLV “know” = eido. Related to {untranslated} in v4. See note XV above.
^XLVI “give” = didomi. Same as “give” in v6. See note XVIII above.
^XLVII “good” = agathos. This is good, a benefit, or a good thing. It is good by its very nature, intrinsically good. A different word, kalos, refers to external signs of goodness.
^XLVIII “gifts” = doma. Related to “give” in v6 & “give” in v9. 4x in NT. From didomi (see note XVIII above). This is a gift or present.
^XLIX “children” = teknon. From tikto (to beget, bring forth, produce). This is a child, descendant, or inhabitant.

^L “more” = mallon. This is rather, more than, or better.
^LI “Father” = pater. This is father in a literal or figurative sense. Could be elder, senior, ancestor, originator, or patriarch.
^LII “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.
^LIII “give” = didomi. Same as “give” in v6. See note XVIII above.
^LIV “good things” = agathos. Same as “good” in v11. See note XLVII above.

^LV “everything” = pas. Same as “everyone” in v8. See note XXXIII above.
^LVI “others” = anthropos. Same as “anyone” in v9. See note XXXVI above.
^LVII “have” = 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.

^LVIII “do” = poieo. This is to make, do, act, construct, abide, or cause.
^LIX “Law” = nomos. From nemo (to parcel out). Literally, this is that which is assigned. It can be usage, custom, or law. This word can be used for human or divine law. It can be used specifically for the law of Moses or as a name for the Torah (the first five books of the Bible). Sometimes it is used for scripture as a whole, used of the Gospel, or of any theology. It is also used for the “tradition of the elders,” which would be the oral Torah – the tradition of the laws plus their interpretations as they were passed down over time. We must carefully consider which meaning of “law” is meant when we interpret passages the word is found in.
^LX “Prophets” = prophetes. From pro (before, in front of, earlier than) + phemi (to declare, say, use contrasts in speaking to shed light on one point of view); {from phao (to shine) or phaino (to bring light, cause to appear, shine, become visible or clear)}. This is a prophet or poet – one who speaks with inspiration from God.

^LXI “enter” = eiserchomai. From eis (to, into, for, among) + erchomai (to come, go). This is to go in in a literal or figurative sense.
^LXII “narrow” = stenos. 3x in NT. Perhaps from histemi (to stand, place, establish, appoint, stand ready, be steadfast). This is narrow, small, having obstacles close by. This is where the word “stenosis” comes from.
^LXIII “gate” = pule. 10x in NT. This is gate, large entrance to a city or a fortress. It is often used for an exit way. Figuratively, it can refer to authority and power.
^LXIV “wide” = platus. 1x in NT. Perhaps from plasso (to form, mold; to create like a potter shapes clay). This is flat, broad, wide.
^LXV “road” = hodos. This is way, road, path, or journey. It can imply progress along a route.
^LXVI “easy” = euruchoros. 1x in NT. From eurus (broad, wide) + chora (space, land, region, fields, open area); from chasma (gap, gulf, chasm, open space); from chasko (to gape, yawn)}. This is broad, spacious, wide.

^LXVII “leads” = apago. 16x in NT. From apo (from, away from) + ago (to lead, bring, carry, guide, drive, go). This is to lead away, take away, or bring. Figuratively, it can refer to being led astray or put to death.
^LXVIII “destruction” = apoleia. 18x in NT. From apollumi (to destroy, cut off, to perish – perhaps violently; to cancel or remove); {from apo (from, away from) + ollumi (to destroy or ruin; the loss that comes from a major ruination)}. This is destruction, loss, something cut off, ruin, perdition. It can be any kind of loss whether tangible, spiritual, or eternal.
^LXIX “many” = polus. This is much, often, plenteous – a large number or a great extent.

^LXX “take” = eiserchomai. Same as “enter” in v13. See note LXI above.
^LXXI “hard” = thlibo. 10x in NT. Perhaps from 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 to press in on and make narrow, rub together, constrict. Figuratively, it is to oppress or afflict.
^LXXII “life” = zoe. From zao (to live, be alive). This is life including the vitality of humans, plants, and animals – it is life physical and spiritual and life everlasting.

^LXXIII “hears” = akouo. This is hear or listen, but it also means to understand by hearing. This is where the word “acoustics” comes from.
^LXXIV “words” = logos. From lego (to speak, tell, mention). This is word, statement, speech, analogy. It is a word that carries an idea or expresses a thought, a saying. It could refer to a person with a message or reasoning laid out in words. By implication, this could be a topic, line of reasoning, or a motive. It can be used for a divine utterance or as Word – Christ.
^LXXV “acts” = poieo. Same as “do” in v12. See note LVIII above.

^LXXVI “be like” = homoioo. 15x in NT. From homoios (similar to, resembling, like); from the same as homou (together); from homos (the same). This is to compare, liken, resemble, become similar.
^LXXVII “wise” = phronimos. 14x in NT. From phroneo (to think, judge, use one’s mind, have an opinion, shape one’s opinion through action); from phren (diaphragm, heart, intellect, understanding; figurative for personal opinion or inner mindset; thought regulating action; sympathy, feelings, cognition); perhaps from phrao (to rein in or curb). This is wise in a practical sense, prudent, or sensible. It is savvy, rooted in our own point of view, thoughtful. It can also mean conceited.
^LXXVIII “man” = aner. Related to “anyone” in v9. See note XXXVI above.

^LXXIX “built” = oikodomeo. From oikos (house – the building, the household, the family, descendants; the temple) + domeo (to build). This is to build a house or be a house builder. Figuratively, it can mean to edify or encourage, be strong or embolden.
^LXXX “house” = oikia. Related to “built” in v24. From oikos (see note LXXIX above). This is a house, household, goods, property, family, or means.
^LXXXI “rock” = petra. 15x in NT. This is large rock that is connected and or projecting like a rock, ledge, or cliff. It can also be cave or stony ground.

^LXXXII “fell” = katabaino. From kata (down, against, throughout, among) + baino (to walk, go). 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.
^LXXXIII “floods” = potamos. 17x in NT. From pino (to drink). This is a river, brook, or water. It can also be a riverbed flowing with heavy rain or melted snow (like an arroyo).
^LXXXIV “came” = erchomai. Related to “enter” in v13. See note LXI above.
^LXXXV “winds” = anemos. From aer (air that we breathe); from aemi (to breathe or blow). This is wind or a gust of air. It can also be used figuratively for empty doctrines.
^LXXXVI “blew” = pneo. 7x in NT. This is to breathe or to blow as a breeze.

^LXXXVII “beat” = prospipto. 8x in NT. From pros (at, to, toward, with) + pipto (to fall in a literal or figurative sense). This is to fall on or fall before. It can be a violent attack, bowing before, or beat against.
^LXXXVIII “fall” = pipto. Related to “beat” in v25. See note LXXXVII above.
^LXXXIX “founded” = themelioo. 5x in NT. From themelios (related to a foundation); from 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 laying a foundation, grounded, setting a basis. Literally, it can be to erect. Figuratively, it can be to consolidate or settle.

^XC “foolish” = moros. 12x in NT. This is foolish, dull, stupid. It is something lacking an edge so figuratively it refers to someone who has a loose grasp of reality or whose understanding is dull. It is someone who acts as though they have not brain.
^XCI “sand” = ammos. 5x in NT. From psammos (sand). This is sand or sandy ground.
^XCII “fell” = katabaino. Same as “fell” in v25. See note LXXXII above.
^XCIII “beat” = proskopto. 8x in NT. From pros (at, towards, for) + kopto (to cut, strike, cut off; beating the chest to lament and so to mourn). This is to kick against, stumble, strike, beat on, surge against like water does, or take offense. It is to trip up in a literal or figurative sense.
^XCIV “fell” = pipto. Same as “fall” in v25. See note LXXXVIII above.
^XCV “great” = megas. This is big in a literal or figurative sense – great, large, exceeding, abundant, high, mighty, perfect, strong, etc.
^XCVI “fall” = ptosis. Related to “beat” and “fall” in v25. 2x in NT. From pipto (see note LXXXVII above). This is a falling or ruin.

^XCVII {untranslated} = ginomai. This is to come into being, to happen, become, be born. It can be to emerge from one state or condition to another or is coming into being with the sense of movement or growth.
^XCVIII “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.
^XCIX “finished” = teleo. From telos (an end, aim, purpose, completion, end goal, consummation, tax; going through the steps to complete a stage or phase and then moving on to the next one). This is to complete, fulfill, accomplish, end.

^C “crowds” = ochlos. Perhaps from echo (to have, hold, possess). This is a crowd, the common people, a rabble. Figuratively, it can refer to a riot.
^CI “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.
^CII “teaching” = didache. 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 teaching or doctrine.

^CIII “taught” = didasko. Related to “teaching” in v28. See note CII above.
^CIV “having” = echo. Related to “crowds” in v28. See note C above.
^CV “authority” = exousia. Related to “is” in v9. From exesti (to be permitted or lawful); {from ek (out, out of) + eimi (see note XXXV above)}. This is power to act or weight. It especially denotes moral authority or influence. It can mean domain, liberty, freedom, capacity, mastery, right, force, or strength.
^CVI “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.