Luke 7:18-35

^I “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.
^II “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.”
^III“reported” = apaggello. From apo (from, away from) + aggello (to announce, report); {from aggelos (angel, messenger); probably from ago (to lead, bring, carry, guide, drive)}. This is to report, declare, bring word. It is an announcement that emphasizes the source.

^IV “all” = pas. This is all or every.
^V “summoned” = 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.
^VI “two” = duo. This is two or both.

^VII “sent” = pempo. This is to send, put forth, or dispatch. This often refers to a temporary errand. It is sending someone with a focus on the place they departed from. By contrast, another Greek word, hiemi, emphasizes the destination and yet another word, stello, focuses on the motion that goes with the sending.
^VIII “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.
^IX “ask” = lego. This is to speak, say, name, call, command. It is generally to convey verbally.

^X “are” = eimi. This is to be, exist.
^XI “come” = erchomai. This is to come, go.
^XII “expect” = prosdokao. 16x in NT. From pros (at, to, toward, with) + dokeuo (to watch) OR from pros (at, to, toward, with) + dokeo (to have an opinion, seem, appear, suppose; a personal judgment; to think); {from dokos (opinion)}. This is to await, anticipate, expect, look for.
^XIII “someone else” = 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).

^XIV “men” = aner. This is man, male, husband, or fellow. It can also refer to an individual.
^XV “come” = paraginomai. From para (from beside, by) + ginomai (to come into being, to happen, become, be born; to emerge from one state or condition to another; this is coming into being with the sense of movement or growth). This is to arrive, appear, reach. It implies appearing publicly.
^XVI “said” = eiron. This is to speak say, answer, command.

^XVII “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.
^XVIII “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.
^XIX “come” = erchomai. Same as “come” in v19. See note XI above.

^XX “just then” = en + ekeinos + ho + hora. Literally, “at that very hour.” Hora is a set time or period, an hour, instant, or season. This is where the word “hour” comes from.
^XXI “cured” = therapeuo. From therapon (servant, attendant, minister); perhaps from theros (properly heat and so used for summer); from thero (to heat). This is to serve, care, attend, heal, or cure. Since it means to attend to, it can be used for doctors, but also for those who serve God. So, it can mean worship. This is where the word “therapy” comes from.
^XXII “many” = polus. This is much, often, plenteous – a large number or a great extent.
^XXIII “diseases” = nosos. 11x in NT. This refers to a disease that is chronic and enduring. It can also be used for a moral failing.

^XXIV “afflictions” = mastix. 6x in NT. Probably from massaomai (to chew, gnaw, consume); from masso (to handle, squeeze). This is a whip that had leather straps with metal bits sewn onto them. It is figurative for great pain, suffering, disease, or plague. It is a Roman whip used on criminals, the flagellum.
^XXV “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.
^XXVI “spirits” = pneuma. From pneo (to blow, breathe, breathe hard). This is wind, breath, or ghost. A breeze or a blast or air, a breath. Figuratively used for a spirit, the human soul or part of us that is rational. It is also used supernaturally for angels, demons, God, and the Holy Spirit. This is where pneumonia comes from.

^XXVII “given” = charizomai. From charis (grace, kindness, favor, gratitude, thanks; being inclined to or favorable towards – leaning towards someone to share some good or benefit; literal, figurative, or spiritual; grace as abstract concept, manner, or action); from chairo (to rejoice, be glad; used to say hello; properly, delighting in the grace of God or experiencing God’s favor); from char– (to extend favor, lean towards, be inclined to be favorable towards). This is to extend grace or favor, to grant forgiveness, to pardon or rescue.
^XXVIII “sight” = 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.
^XXIX “blind” = 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.

^XXX “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.
^XXXI {untranslated} = eiron. Same as “said” in v20. See note XVI above.
^XXXII “go” = poreuomai. From poros (ford, passageway). 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.

^XXXIII “tell” = apaggello. Same as “reported” in v18. See note III above.
^XXXIV “seen” = 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.
^XXXV “heard” = akouo. This is hear or listen, but it also means to understand by hearing. This is where the word “acoustics” comes from.

^XXXVI “receive…sight” = anablepo. Related to “sight” in v21. From ana (up, back, again, among, between, anew) + blepo (see note XXVIII above). This is to look up or regain sight.
^XXXVII “lame” = cholos. 14x in NT. This is lame or limping. It can also mean missing a foot.
^XXXVIII “walk” = 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.

^XXXIX “those with a skin disease” = lepros. 9x in NT. From lepis (fish scale, skin flake); from lepo (to peel). This is scaly or leprous. It can also refer to a person with leprosy.
^XL “cleansed” = katharizo. 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 to cleanse, make clean, purify, purge, or declare to be clean. Like its roots, it includes cleansing in a literal, ritual, or spiritual sense. Being pure or purified is not something that is only available to the rare few or the innocent. Anyone can be purified.
^XLI “deaf” = kophos. 14x in NT. Perhaps from kopto (to cut, strike, cut off; beating the chest to lament and so to mourn). This is literally blunted or dull. Figuratively, it can be deaf or mute or a person who is deaf or mute.

^XLII “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.
^XLIII “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.
^XLIV “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.

^XLV “have good news brought” = euaggelizo. Related to “reported” in v18. 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 (see note III above)}. 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.
^XLVI “blessed” = makarios. From makar (happy); from mak– (to become long or large). This is blessed, happy, fortunate. It is when God’s grace/abundance is extended.
^XLVII “takes…offense” = skandalizo. From skandalon (the bait or portion of the trap that closes down on the victim – the trap’s trigger; a stumbling block, offense, or cause for error; something that sets into motion a negative cause and effect; something that causes one to stumble); perhaps from kampto (to bend or bow). This is to put a stumbling block in someone’s way. Figuratively, causing someone to sin or preventing them from good action. It can also mean to shock or offend. Literally, this is falling into a trap or tripping someone up. So, here, enticing someone to sin or apostasy.

^XLVIII “messengers” = aggelos. Related to “reported” in v18 & “have good news brought” in v22. Probably from ago (see note III above) + agele (flock, herd, drove); {also from ago (see above)}. This is angel or messenger. Properly, it is one sent with news or to perform a specific task. This messenger can be human or an angel from heaven. More commonly, it is used for angels in the New Testament.
^XLIX “gone” = aperchomai. Related to “come” in v19. From apo (from, away from) + erchomai (see note XI above). This is to depart, follow, or go off in a literal or figurative sense.
^L “began” = archo. From archo (to rule, begin, have first rank or have political power). This is to begin or rule.
^LI “speak” = lego. Same as “ask” in v19. See note IX above.

^LII “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.
^LIII “go out” = exerchomai. Related to “come” in v19 & “gone” in v24. From ek (from, from out of) + erchomai (see note XI above). This is to go out, depart, escape, proceed from, spread news abroad.
^LIV “wilderness” = 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.
^LV “look at” = theaomai. 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 behold, look upon, see, contemplate, visit like a spectator. This is the root of the word “theatre.”

^LVI “reed” = kalamos. 12x in NT. This is a reed, whether the plant itself or a stem that is like the reed. It can also imply a staff, pen, or measuring rod.
^LVII “shaken” = 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.
^LVIII “wind” = 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.

^LIX “go out” = exerchomai. Same as “go out” in v24. See note LIII above.
^LX “see” = horao. Same as “seen” in v22. See note XXXIV above.
^LXI “someone” = anthropos. Related to “men” in v20 & to “seen” in v22. Probably from aner (see note XIV above) + ops (eye, face); {from optanomai (to appear, be seen); perhaps from horao (see note XXXIV above)}. This is human, humankind. Used for all genders.

^LXII “dressed” = amphiennumi. 4x in NT – 2x God clothes the grass of the field (Mt 6:30) (Lk 12:28) and 2x when Jesus speaks of John the Baptist (Mt 11:8) (Lk 7:25). From amphoteroi (both, on both sides, around, all) + hennumi (to enrobe, clothe, invest). This is to put on, clothe, be dressed.
^LXIII “soft” = malakos. 4x in NT. This is soft, delicate – so, fine clothing. Figuratively used to call one effeminate.
^LXIV “robes” = himation. From heima (garment) OR from ennumi (to put on). This is the outer garment, cloak, robe, or mantle. It is worn loosely over a tunic.

^LXV “look” = idou. From eido (to be aware, see, know, remember, appreciate). This is see! Lo! Behold! Look! Used to express surprise and or draw attention to the statement.
^LXVI “fine” = endoxos. Related to “expect” in v19. 4x in NT. From en (in, on, at, by, with) + doxa (glory, opinion, praise, honor, renown; particularly used as a quality of God or manifestation of God – splendor); from dokeo (see note XII above). This is literally in glory so it conveys a lofty status – honor, dignity. It can also be something splendid or noble.
^LXVII “clothing” = himatismos. Related to “robes” in v25. 6x in NT. From himatizo (to clothe, dress, give clothing); from himation (see note LXIV above). This is clothing, apparel.

^LXVIII “live” = huparcho. Related to “began” in v24. From hupo (by, under, about, subordinate to) + archo (see note L above). This is to begin or be ready, to exist or possess. It is what one already has or possesses.
^LXIX “luxury” = truphe. 2x in NT. From thrupto (to break or weaken; figuratively, it evokes a spiritual and physical weakening due to overindulgence). This is softness or an overindulgence in luxury. It is someone so ensconced in luxury that it is detrimental to them spiritually and physically. It can also refer to revelry.
^LXX “royal palaces” = basileios. 2x in NT. From basileus (king, emperor, sovereign); probably from basis (step, hence foot; a pace); from baino (to walk, to go). This is royal, palace, kingly, regal.

^LXXI “go out” = exerchomai. Same as “go out” in v24. See note LIII above.
^LXXII “see” = horao. Same as “seen” in v22. See note XXXIV above.
^LXXIII “prophet” = 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.

^LXXIV “yes” = nai. This is yes, truly, indeed. It is a strong affirmation.
^LXXV “tell” = lego. Same as “ask” in v19. See note IX above.
^LXXVI “more” = perissos. From peri (all-around, encompassing, excess). This is abundant, more, excessive, advantage, vehemently.
^LXXVII “written” = grapho. This is to write or describe. It is where the word “graphic” comes from.

^LXXVIII “see” = idou. Same as “look” in v25. See note LXV above.
^LXXIX “sending” = apostello. Same as “sent” in v20. See note XVIII above.
^LXXX “ahead” = prosopon. Related to “seen” in v22 & “someone” in v25. From pros (at, towards, with) + ops (see note LXI above). This is the face, surface, or front. It can imply presence more generally.
^LXXXI “prepare” = kataskeuazo. 11x in NT. From kata (down, against, among, throughout) + skeuazo (to prepare using a tool); {from skeuos (tool, container, property, goods)}. This is to prepare, build, or ordain. It denotes preparing with the use of tools and with skill.
^LXXXII “way” = hodos. This is way, road, path, or journey. It can imply progress along a route.

^LXXXIII “tell” = lego. Same as “ask” in v19. See note IX above.
^LXXXIV “born” = gennetos. Related to “come” in v20. 2x in NT. From gennao (to beget, give birth to, or bring forth; properly, procreation by the father, but used of the mother by extension; figuratively, to regenerate); from genna (descent, birth); from genos (family, offspring, kin – in a literal or figurative sense); from ginomai (see note XV above). This is born.
^LXXXV “women” = gune. Related to “come” in v20 & “born” in v28. Perhaps from ginomai (see note XV above). This is woman, wife, or bride. This is where the word “gynecologist” comes from.

^LXXXVI “greater” = megas. This is big in a literal or figurative sense – great, large, exceeding, abundant, high, mighty, perfect, strong, etc.
^LXXXVII “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.
^LXXXVIII “kingdom” = basileia. Related to “royal palaces” in v25. From basileus (see note LXX above). This is kingdom, rule, authority, sovereignty, royalty, a realm.
^LXXXIX “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.

^XC “people” = laos. This is the people or crowd – often used for the chosen people. This is where the word “laity” comes from.
^XCI “tax collectors” = telones. 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) + oneomai (to buy); {from onos (a price or sum)}. This is tax collector, one who worked for the Romans taking taxes from Jews. It also meant the toll house. Literally, this is “paying at the end.”
^XCII “acknowledged the justice” = dikaioo. From dikaios (correct, righteous – implies innocent; this is that which conforms to God’s notion of justice, uprightness); From dike (the principle of justice; that which is right in a way that is very clear; a decision or the execution of that decision; originally, this word was for custom or usage; evolved to include the process of law, judicial hearing, execution of sentence, penalty, and even vengeance; more commonly, it refers to what is right); may be from deiknumi (to show, point out, exhibit; figurative for teach, demonstrate, make known). This is to be righteous, plead the cause of, justify, acquit. Properly, it is being approved, particularly carrying the weight of a legal judgment. It is upright, render just, or innocent.

^XCIII “baptized” = baptizo. Related to “Baptist” in v20. See note XVII above.
^XCIV “baptism” = baptisma. Related to “Baptist” in v20 & “baptized” in v29. From baptizo (see note XVII above). This is dipping or sinking. Also, the rite of baptism.
^XCV “Pharisees” = Pharisaios. From Aramaic peras (to divide, separate) and from Hebrew parash (to make distinct, separate, scatter). This is a Pharisee, a member of a Jewish sect active in the 1^st century. Their name meant separate in the sense of wanting to live a life separated from sin. Whereas the Sadducees were part of the priestly line and inherited their religious position and responsibilities, Pharisees were regular people who studied the scriptures and offered guidance to regular folk. Sadducees were often wealthier and willing to sacrifice their identity to rub elbows with Roman society. Pharisees were often more concerned with what it meant to follow God without compromising what made them different as followers of God. Sadducees primarily believed in that which was written down (the first five books of the Bible) and Pharisees believed in the Bible and the traditions of the elders. Pharisees had a very wide range of interpretations and diversity of opinion. Their standard mode of religious engagement was lively debate with one another. To argue religion with another teacher was to recognize that they had something of value to offer.

^XCVI “experts in the law” = nomikos. 9x in NT. From nomos (what is assigned – usage, law, custom, principle; used for the law in general or of God’s law; sometimes used to refer to the first five books of the Bible or the entire Old Testament; also used to refer to theology or the practice and tradition of interpreting and implementing the law of God); {from nemo (to parcel out, assign)}. This is about the law or one who is knowledgeable in the law, a lawyer. It refers to the law of and derived from the Old Testament – Jewish law including the tradition of the elders. This is someone with a level of expertise beyond that of a scribe. Ezra would be a lawyer.
^XCVII “rejected” = atheteo. 16x in NT. From athetos (not having position or place); {from a (not) + 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 setting something aside, ignoring or nullifying it, refusing or rejecting. It can also mean to annul or cancel out the effect of something. Literally, this is to un-place. It can also be rejecting something, despising it, or considering something invalid.
^XCVIII “purpose” = boule. 12x in NT. From boulomai (to wish, desire, intend; to plan with great determination). This is counsel, plan, purpose, decision. It refers to wisdom that comes from deliberation.

^XCIX “compare” = 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.
^C “people” = anthropos. Same as “someone” in v25. See note LXI above.
^CI “generation” = genea. Related to “come” in v20 & “born” and “women” in v28. From genos (see note LXXXIV 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.
^CII “like” = homoios. Related to “compare” in v31. See note XCIX above.

^CIII “children” = paidion. Related to “walk” in v22. From pais (child, youth, servant, slave); perhaps from paio (see note XXXVIII 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.
^CIV “sitting” = kathemai. From kata (down, against, throughout, among) + hemai (to sit). This is to sit, be enthroned, or reside.
^CV “marketplace” = agora. 11x in NT. From ageiro (to gather). This is assembly, forum, marketplace, town square, thoroughfare. This is where “agoraphobia” comes from.
^CVI “calling” = prosphoneo. Related to “prophet” in v26. 7x in NT. From pros (at, to, toward, with) + phoneo (to call out, summon, shout, address; making a sound whether of an animal, a person, or an instrument); from phone (voice, sound, tone or noise; also a language or dialect); probably from phemi (see note LXXIII above). This is to call to, address, give a speech, summon, exclaim.
^CVII {untranslated} = lego. Same as “ask” in v19. See note IX above.

^CVIII “played the flute” = auleo. 3x in NT. From aulos (pipe or flute); from aer (air that we breathe); from aemi (to breathe or blow). This is to ply on a flute or on a pipe.
^CIX “dance” = orcheomai. 4x in NT. Perhaps from orchos (a row, ring). This is to dance with repeated motion.
^CX “wailed” = threneo. 4x in NT. From threnos (ailing, dirge, lamentation, crying aloud); from threomai (to cry aloud, shriek); from throeo (to be disturbed, unsettled, troubled; feeling the desire to scream from fear, very upset, startled); from throos (noise, tumult). This is to mourn or lament – particularly in a vocal way. It can also mean to sing a dirge.
^CXI “weep” = klaio. This is to weep, lament, or sob. It is weeping aloud.

^CXII “come” = erchomai. Same as “come” in v19. See note XI above.
^CXIII “eating” = esthio. This is to eat or figuratively to devour or consume like rust.
^CXIV “bread” = artos. Perhaps from airo (raise, take up, lift, remove). This is bread or a loaf. It is a loaf as raised.
^CXV “drinking” = pino. This is to drink, literally or figuratively.

^CXVI “wine” = oinos. Perhaps from Hebrew yayin (wine; root means to effervesce). This is wine. It is where the word “oenophile” comes from.
^CXVII “say” = lego. Same as “ask” in v19. See note IX above.
^CXVIII “has” = echo. Related to “crowds” in v24. See note LII above.
^CXIX “demon” = 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.

^CXX “Son” = huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.
^CXXI “Man” = anthropos. Same as “someone” in v25. See note LXI above.
^CXXII “come” = erchomai. Same as “come” in v19. See note XI above.
^CXXIII “say” = lego. Same as “ask” in v19. See note IX above.
^CXXIV “look” = idou. Same as “look” in v25. See note LXV above.
^CXXV {untranslated} = anthropos. Same as “someone” in v25. See note LXI above.
^CXXVI “glutton” = phagos. 2x in NT. From phago (to eat; fig to consume like rust). This is literally an eater i.e. a glutton or someone who is gluttonous.

^CXXVII “drunkard” = oinopotes. Related to “wine” in v33 & to “drinking” in v33. 2x in NT. From oinos (see note CXVI above) + potes (drinker); {from pino (see note CXV above)}. This is literally a wine drinker i.e. a drunkard.
^CXXVIII “friend” = philos. This is dear, beloved, a friend, an associate; friendship with personal affection, a trusted confidante; love from personal experience with another person.
^CXXIX “sinners” = hamartolos. From hamartano (to miss the mark, do wrong, make a mistake, sin); {from a (not) + meros (a part or share)}. This is sinning, sinful, sinner. It referred to missing the mark or falling short. The term was also used in archery for missing the target.

^CXXX “wisdom” = sophia. From sophos (wise, clever, skilled, learned, cultivated); related to saphes (clear). This is skill, wisdom, insight, intelligence, clarity. It is wisdom as applied through a practical skill or shrewdness. It is not thoughtfulness or the mere gaining of intelligence for its own sake. Sophia is wisdom in action for everyday living.
^CXXXI “vindicated” = dikaioo. Same as “acknowledged the justice” in v29. See note XCII above.
^CXXXII “children” = teknon. From tikto (to beget, bring forth, produce). This is a child, descendant, or inhabitant.