Luke 6:39-49

^I “told” = eiron. This is to speak say, answer, command.
^II “parable” = parabole. From paraballo (literally to throw beside, compare, arrive, liken); {from para (by, beside, in the presence of) + ballo (to throw, cast, place, put, drop)}. This is a parable, comparison, adage. Quite often a tale told or a metaphor to establish a point, but it could be a true story.
^III “can” = dunamai. This is to be able, or something that is possible. It can also be empowered or being powerful. The Greek word for “miracle” (dunamis) comes from this root.
^IV {untranslated} = meti. 17x in NT. From me (not, neither, never; rules out conditional statements and their implications) + tis (someone, anyone, anything). This is asking a question when you expect the answer to be no. It is if not, surely no. But it also keeps a small possibility floating – but could it be?

^V “blind person” = tuphlos. Derivation unclear. Perhaps from tuphoo (to be conceited, foolish, puffed up, haughty; properly, to blow smoke; figuratively being muddled or cloudy in mind; poor judgment that harms spiritual clarity; also, being covered with smoke – so filled with pride); from tuphos (smoke, vanity, arrogance); from tupho (to raise smoke, smolder, slowly consume without flame). This is blind or a blind person – perhaps in the sense of smoke making things opaque and impossible to see. This is blind literally or figuratively.
^VI “guide” = hodegeo. 5x in NT. From hodegos (leader or guide; figuratively, a teacher); {from hodos (way, road, path, or journey; can imply progress along a route) + 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 (lead, bring, carry, drive, go)}. This is to guide or instruct. It is showing someone else the way, whether literally or figuratively.
^VII “both” = amphoteroi. 14x in NT. From ampho (on both sides, around). This is both or all.

^VIII “fall” = empipto. 7x in NT. From en (in, on, at, by, with) + pipto (to fall in a literal or figurative sense). This is to fall in, be trapped, involved with, or overwhelmed by.
^IX “pit” = bothunos. 3x in NT. Probably from bathus (deep in a literal or figurative sense); from the same root as basis (step, foot); from baino (to walk, go) OR similar to bathuno (to excavate, deepen); from bathus (see above). This is a hole in the ground. So, it could be a pit, ditch, or a cistern.
^X “disciple” = 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.
^XI “is” = eimi. This is to be, exist.

^XII “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.
^XIII “every” = pas. This is all or every.
^XIV “fully qualified” = katartizo. 13x in NT. From kata (down, against, throughout, among) + artizo (get ready, prepare); {from artios (perfect, complete, ready, adequate, fitted); from arti (now, in the moment); from airo (raise, take up, lift, remove)}. This is to prepare, complete, perfect for final use. This is restoring something to a good condition, whether for the first time or one more. It is to repair in a literal or figurative sense.

^XV “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.
^XVI “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.
^XVII “neighbors” = 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.
^XVIII “eye” = ophthalmos. From optanomai (to appear, be seen by); from horao (become, seem, appear). This is eye or sight. It is used figuratively for the mind’s eye, a vision, or for envy.

^XIX “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.
^XX “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.
^XXI “own” = idios. This 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).

^XXII “say” = lego. This is to speak, say, name, call, command. It is generally to convey verbally.
^XXIII “friend” = adelphos. Same as “neighbors” in v41. See note XVII above.
^XXIV “let” = aphiemi. From apo (from, away from) + hiemi (to send). This is send away, release, permit, forgive, allow to depart, discharge, or send forth.
^XXV “take” = ekballo. Related to “parable” in v39. From ek (from, from out of) + ballo (see note II above). This is to throw, put out, produce, expel, banish. It is eject in a literal or figurative sense.

^XXVI “hypocrite” = hupokrites. 18x in NT. From hupokrinomai (to answer, pretend, respond as an actor on stage; figuratively, to lie) {from hupo (by, under, about) + 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 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.
^XXVII “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.
^XXVIII “see clearly” = diablepo. Related to “see” in v41. 3x in NT. From dia (through, because of, across, thoroughly) + blepo (see note XV above). This is to see through, which implies seeing clearly or regaining vision.

^XXIX {untranslated} = eimi. Same as “is” in v40. See note XI above.
^XXX “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.
^XXXI “tree” = dendron. Perhaps from drus (oak). This is tree. It is the same root that “dendrite” comes from.

^XXXII “bears” = poieo. This is to make, do, act, construct, abide, or cause.
^XXXIII “bad” = sapros. 8x in NT. From sepo (to putrefy, cause to rot; figuratively, to perish or to make something corrupt). This is rotten, worthless, corrupt, bad, or unwholesome. It is rotten and hence of poor quality and hence not good for use and so worthless in a literal and figurative (moral) sense. This is someone who previously embodied a virtue, but has fallen into sin.
^XXXIV “fruit” = karpos. Perhaps from harpazo (to seize by force, snatch away); from haireo (to choose, take). This is a fruit or vegetable, through sometimes it refers to an animal. Figuratively, it is deeds, results, profits, or gain.
^XXXV “again” = palin. Perhaps from the same as pale (wrestling, struggle, conflict); from pallo (to sway or vibrate). This is back, again, anew.

^XXXVI “each” = hekastos. Perhaps from hekas (separate). This is each one, any, every. It is every individual as a distinct entity as opposed to those counted as a group in small sets.
^XXXVII “is known” = ginosko. Related to “notice” in v41. See note XIX above.
^XXXVIII “gather” = sullego. Related to “say” in v42. 8x in NT. From sun (with, together with) + lego (see note XXII above). This is to gather up or gather together.
^XXXIX “figs” = sukon. 4x in NT. This is fig or ripe fig.

^XL “thorns” = akantha. 14x in NT. From akmen (even now, still yet); from the same as akmazo (ripe, to be vigorous); from akme (point, edge); related to ake (a point). This is thorn or thorn bush.
^XLI “pick” = trugao. 3x in NT. From truge (ripe) OR from trugo (to dry). This is to harvest or, specifically, to gather grapes.
^XLII “grapes” = staphule. 3x in NT. Perhaps from the base of stephanos (something that surrounds i.e. a crown or garland; properly, the wreath or garland that the winner of athletic games would win; symbolized victory and honor from skill as contrasted with a royal crown, which is diadema in Greek); stepho (to twine, encircle). This is grape or a cluster of grapes as twined together.
^XLIII “bramble bush” = batos. 5x in NT– 4x of the burning bush & 1x of a bramble bush. This is a bush, perhaps a thorn bush.

^XLIV “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.
^XLV “person” = anthropos. Related to “eye” in v41. Probably from aner (man, male, husband) + ops (eye, face); {from optanomai (see note XVIII above)}. This is human, humankind. Used for all genders.
^XLVI “good” = agathos. Same as “good” in v45. See note XLIV above.
^XLVII “treasure” = thesauros. 17x in NT.  From tithemi (to place, lay, set, establish). This is treasure, storehouse, deposit. It can be used figuratively for treasured thoughts.

^XLVIII “heart” = 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.
^XLIX “produces” = prophero. 2x in NT. From pro (before, ahead, earlier than, above) + phero (to bear, bring, lead, make known publicly; to carry in a literal or figurative sense). This is to bring forth, bear forward.
^L “good” = agathos. Same as “good” in v45. See note XLIV above.
^LI “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.

^LII “abundance” = perisseuma. 5x in NT. From perisseuo (more than what is ordinary or necessary; abounding, overflowing, being leftover, going above and beyond; super-abounding in number or quality); from perissos (abundant, more, excessive, advantage, vehemently); from peri (all-around, encompassing, excess). This is abundance, overflow, more than was expected up to the limit – a super-plus.
^LIII “mouth” = stoma. Perhaps from tomoteros (sharp, keener); from temno (to cut). This is mouth, speech, language, the tip of a sword, an opening in the ground.
^LIV “speaks” = laleo. From lalos (talkative). This is to talk, say, or preach.

^LV “call” = kaleo. Related to keleuo (to command, order, direct); from kelomai (to urge on). This is to call by name, invite, to name, bid, summon, call aloud.
^LVI “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.
^LVII “do” = poieo. Same as “bears” in v43. See note XXXII above.
^LVIII “tell” = lego. Same as “say” in v42. See note XXII above.

^LIX “show” = hupodeiknumi. 6x in NT. From hupo (by, under, about, under someone’s authority) + deiknumi (to show, demonstrate, teach, make known). This is to teach, indicate, suggest, prove, exhibit, to show secretly, admonish.
^LX “someone” = pas. Same as “every” in v40. See note XIII above.
^LXI “like” = homoios. From the same as homou (together); from homos (the same). This is similar to, resembling, like.

^LXII “comes” = erchomai. This is to come or go.
^LXIII “hears” = akouo. This is hear or listen, but it also means to understand by hearing. This is where the word “acoustics” comes from.
^LXIV “words” = logos. Related to “say” in v42 & “gather” in v44. From lego (see note XXII above). This is word, statement, speech, analogy. It is a word that carries an idea or expresses a thought, a saying. It could refer to a person with a message or reasoning laid out in words. By implication, this could be a topic, line of reasoning, or a motive. It can be used for a divine utterance or as Word – Christ.
^LXV “acts” = poieo. Same as “bears” in v43. See note XXXII above.

^LXVI “like” = homoios. Same as “like” in v47. See note LXI above.
^LXVII “man” = anthropos. Same as “person” in v45. See note XLV above.
^LXVIII “building” = 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.
^LXIX “house” = oikia. Related to “building” in v48. From oikos (see note LXVIII above). This is a house, household, goods, property, family, or means.

^LXX “dug” = skapto. 3x in NT– all in parables in Luke. This is to dig or excavate.
^LXXI “deeply” = bathuno. Related to “pit” in v39. 1x in NT. See note IX above.
^LXXII “laid” = tithemi. Related to “treasure” in v45. See note XLVII above.
^LXXIII “foundation” = themelios. Related to “treasure” in v45 & “laid” in v48. 16x in NT. From tithemi (see note XLVII above). This is related to a foundation, building substructure. It is a foundation in a literal or figurative sense.
^LXXIV “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.

^LXXV “flood” = plemmura. 1x in NT. Perhaps from pletho (to fill, accomplish, supply; to fill to maximum capacity). This is a flood, a freshet.
^LXXVI “arose” = 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.
^LXXVII “river” = 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).
^LXXVIII “burst against” = prosregnumi. 2x in NT– both in this passage. From pros (at, towards, for) + rhegnumi (to break, burst, wreak, crack, break apart). This is to dash against or burst upon forcefully as coming waters.

^LXXIX “could” = ischuo. From ischus (strength, might, power, force, ability; power that engages immediate resistance); {perhaps from is (force) + echo (to have, hold, possess)}. This is to be strong or have power. It can also refer to being healthy and vigorous. Further, it can mean to prevail. It is strength in action against resistance, exercising force in a literal or figurative sense.
^LXXX “shake” = saleuo. 15x in NT. From salos (tossing, agitation, rolling – like the sea swells). This is to agitate or shake up. It can mean to disturb, topple, incite, or destroy.
^LXXXI “well” = kalos. Related to “good” in v43. From kalos (see note XXX above). This is nobly, rightly, well-perceived, seen as appealing, morally pleasing, honorably.
^LXXXII “built” = oikodomeo. Same as “building” in v48. See note LXVIII above.

^LXXXIII “like” = homoios. Same as “like” in v47. See note LXI above.
^LXXXIV “ground” = ge. This is earth, land, soil, region, country, the inhabitants of an area.
^LXXXV “without” = choris. From chora (space, land, region, fields, open area); from chasma (gap, gulf, chasm, open space); from chasko (to gape, yawn). This is apart from, separate from.

^LXXXVI “quickly” = eutheos. Related to “treasure” in v45 & “laid” and “foundation” in v48. From euthus (immediately, upright, straight and not crooked); {perhaps from eu (good, well, well done, rightly) + tithemi (see note XLVII above)}. This is directly, soon, at once.
^LXXXVII “collapsed” = pipto. Related to “fall” in v39. See note VIII above.
^LXXXVIII “great” = megas. This is big in a literal or figurative sense – great, large, exceeding, abundant, high, mighty, perfect, strong, etc.
^LXXXIX “was” = ginomai. Same as “arose” in v48. See note LXXVI above.
^XC “ruin” = rhegma. Related to “burst against” in v48. 1x in NT. From rhegnumi (see note LXXVIII above). This is something broken or torn. It can also be a fall.