ἄφρονες,[2 verses](adj pl masc voc) ) "You fools" is aphron, which means  "senseless" (of statues), "frantic," "crazed," "silly," and "foolish." - - The adjective translated as "you fools" means  "mindless," "senseless" (of statues), "frantic," "crazed," "silly," and "foolish."  This is the first time it is used in the Gospels by Jesus. It is used only once more. Its root words mean "no mind." 

ἀσώτως. [1 verse](adv/adj pl fem acc) "Riotous" is from asotos, which is an adjective/adverb that means "having no hope of safety," "in a desperate case," "abandoned," "spendthrift," "profligate," and "bringing destruction on." As an adverb, it means "unsafely," "in desperate," and extravagantly." -- "Riotous" is from an adjective/adverb that means "having no hope of safety," "in a desperate case," "abandoned," "spendthrift," "profligate," and "bringing destruction on." As an adverb, it means "unsafely," "in desperate," and extravagantly." 

βόσκειν [ [2 verses](verb pres inf act ) "Feed" is bosko, which means to "feed," "tend," generally, "feed," "nourish," of cattle, "feed," and "graze." -- "Feed" is a verb that means to "feed," "tend," generally, "feed," "nourish," of cattle, "feed," and "graze."

καθότι [1 verse]( adv ) "Forsomuch as" is from kathoti, that means " in what manner. "so far as", and "inasmuch as." -- "Forsomuch as" is from an adverb that appears for the only in the Gospels here. Since adverbs are usually very common, this is unusual. Why this specific word?

στῆθος [1 verse]( noun sg neut acc ) "Breast" is from stethos, which means "breast" (of both sexcs), "the breast as a seat of feelings and thought", "breastbone", "ball of foot", and "crest of a hill". --  "Breast" is a word that means "breast" (of both sexcs), but among the Greek, this was consider the seat of feelings and thought, specifically higher, nobler feelings. This is the same as thumos, ("chest") discussing this this article.

Ἀββά [1 verse](Hebrew word) "Abba" is abba, the Hebrew word for "father." -- "Abba" is uniquely used by Jesus here. It not a childish form of the word, but the Aramaic word used at the time to refer to "father," specifically one's own father. according to academics. The Hebrew term used in the OT is "ab," which was only used eight or nine  times to refer to God as the Father, such as in Isaiah 63:16,  Psalm 89:26. Isaiah uses the term most frequently, four times.

Ἅβελ [3 verses](Hebrew Name) "Abel" is from Abel, which is the Hebrew name for Adam's second son. It means "transitory" and is a metaphor for "vanity." As with most biblical names, it is not in the form of a Greek word.

Ἀβιάθαρ [1 verse](proper noun) "Abiathar" is the Greek spelling of a name. Abiathar was Ahimelech’s son. - This Abiathar is the name of the high priest in David's time written in Greek letters.

Ἀβραὰμ [18 verses](Hebrew name) "Abraham" is Abraam, which is the Greek form of "Abraham." -- This is from the Greek spelling of "Abraham."

ἀχαρίστους  [1 verse] (adj pl masc acc) "Unthankful" is  acharistos, which means "ungracious", "unpleasant", "without grace or charm", and "thankless."  - "Unthankful" is a verb that means "ungracious", "unpleasant", "without grace or charm", and "thankless."

ἀχρεῖον [2 verses](adj sg masc acc) "Unprofitable" is achreios, which means "useless," "unprofitable," esp. "unfit for war," "helpless," "foolish," and "without cause."

ἄχρι " [3 verses] (prep, adv) "Until" is from achri, which means "until," "continually," "as far is," "so long as," and "as far as."  - "Until" is from another uncommon word that means "until," but unlike the more common word for "until," it also has the sense of "continually until."

ἀδελφὴ [5 verses] (noun sg fem nom) "Sister" is adelphe, which means "daughter of the same mother," "kinswoman," and it a term of endearment.  - "Sister" is female forms of the word that means "kin," and generally it means "child of the same mother."

ἀδελφὸς [37 verses](noun sg masc nom) "Brother" is adelphos, which means "son of the same mother," "kinsman," "colleague," "associate," and "brother." -- The word translated as "brother" means a biological brother, any kinsmen, and more broadly and friend or associate.

ἀδικῶ [2 verses](verb 1st sg pres ind act) "I do...wrong" is adikeo, which, as a verb means to "be or do wrong," "injure," "harm," in games or contests, "play foul," "sin," and as a noun, "wrong doing," "a wrong," "harm" and "injury."  - "I do...wrong" is from a word that as a verb, as used here, means "to be or do wrong" "to harm," and "to injure," and as a noun means "wrongdoing," and "harm." Jesus only uses this verb twice.

ἀδικίας.” [5 verses](noun sg fem gen) "Of iniquity" is from adikia, which means "wrongdoing", "injustice", "a wrongful act," and "offense." -- The Greek noun translated as "of iniquity" means "wrongdoing", "injustice", "a wrongful act," and "offense." It is also an uncommon verb for Jesus to use.

ἀδίκους. [4 verses](adj pl masc acc) "Unjust' is adikos, which means "illegal", "unrighteous," unjust", "obstinate", "unmanageable", "unjust", "unrighteous [of things]," and "one who play unfairly. -- The Greek adjective translated as "unjust" is from an adjective that means  "illegal," unjust", "obstinate", "unmanageable", "unjust", "unrighteous [of things]," and "one who play unfairly."   In modern terms, we would say "unfair". The noun form means "injustice".  It is the negative of the Greek word usually translated as "righteous," which has the sense of "virtue."

ἀδυνατήσει [1 verse](verb 2nd sg fut ind mid or, more likely, verb 3rd sg fut ind act ) "Shall be impossible" is from adynateo, which means "to be unable to do," "lack strength," and of things, "to be impossible." -- The word translated as "will be impossible" is a verb that means "to be unable to do." It is the negative form of the verb commonly translated as "can," which means  "to be able to do," "to have the power to do."  While the form of the verb could be the second person future, "you are going to be unable to do nothing," this double negative would really mean "you are going to be unable to do anything." It could also be the verb form that matches all the verb forms in the sentence, "it will be unable to do anything," with the "it" referring as it has all through the verse, to the stubborn spirit. 

ἀδύνατόν [3 verses](adj sg masc/fem/neut acc) "Impossible" is adynatos, which means "unable to do a thing," "without power," "powerless," "without strength," "without skill," "(of things) impossible," and "unrealizable." As an adverb, "weakly," and "feebly."  - "Impossible" is from an adjective that means "unable to do a thing," "without power," and "powerless." Of things, it means "impossible," and "unrealizable." It comes from the negative of the word means "having power." A word that is often translated as "can" in the Greek.

ἀετοί. [2 verses](noun pl masc nom) "Eagles" is aetos, which means "eagle," (which was considered a bird of omen) "eagle as a standard (of the Roman legions)," and "omen."  - Eagles" is from the Greek word for "eagle," "bird of omen," or "omen." It is a Greek word, but this word was used in the Septuagint to translate the Hebrew word for "eagle" (nesher), which means both "eagle" and "vulture." Among the Jews, it was forbidden to eat eagles, along with buzzards and vultures, so they were grouped among carrion birds. Some uses of this word, such as Micah 1:16, which refers to the baldness of eagles, clearly referring to vultures, which are bald. (Bald eagles, of course, are not bald but have white feathers on their adult heads and were not known in the ancient world.) While there are positive characteristics of eagles in Jewish writing, based on their size and strength. This view of eagles in the West is positive, but this comes from Greek and Roman culture, which had a very positive view of the bird, but they also saw eagles as a bird of omen.

ἀγαλλιαθῆναι [3 verses](verb aor inf pass) "To rejoice" is agalliao means "rejoice exceedingly" and is a later form of agallomai, which means to "glorify," and "exalt," especially the idea of "paying honor" to God. - -- The verb translated as "rejoiced", which literally means "much leaping" and generally, to "celebrate." Jesus uses it only three times. This word doesn't appear in non-biblically influenced Greek. It appears first in the Greek OT where it translated many different Hebrew words that mean "rejoin," "be glad," "shout," "exalt,"  and so on. This word is a version of a more common Greek word that means "glorify," and "exalt," but the Judean use of this word seems broader.

“Ἀγαπήσεις [32 verses](2nd sg aor subj act) "Love" is agapao, which means "to care for," "to be fond of," "to greet with affection," "to persuade," "to caress," "to prize," "to desire," "to be pleased with," and "to be contended with."  This love is more associated with affection in relationships where we are obligated. Jesus uses another word. Jesus uses another word, phileô, which means "to love," "to like," "to be fond of doing," and "to show affection" to express "love" in the sense of like and dislike. He never uses the word eros, which describes romantic, sexual love. -- (CW) The word translated as "love" expresses a lot of different ideas including "to care for," "to be fond of," "to greet with affection," "to persuade," and "to be contented with." Jesus however, applies it to relationships where we have a duty to care for others: family, God, etc. Another word, also translated as "love," is used to for relationships of affectionate friendship that are more voluntary. To distinguish this word, translating it as "cares for" seems to work best. See this article on love for more information. CW - Confusing Word - This is one of two different verbs with different meanings translated as "love" so the translation confuses them.

ἀγάπη [12 verses] (noun sg fem nom) "The love" is agape, which means "the love of a husband and wife," "love of God by man," "brotherly love," "charity," and "alms." Jesus uses it to describe the people and things that we care about or should care about. -- (CW) The noun translated as "love" expresses a lot of different ideas including "caring of spouses" "caring of God" and "charity" in the sense of giving to the poor. In the Gospels, it is usually translated as "love" or "beloved." The "love" is confusing because two different words are translated as "love,"  This word implies a sense of responsibility. The other word means enjoying one another. Translating this word as "caring" or "compassion" often works best. See this article on love for more information. CW - Confusing Word -- This "love" is one of two different Greek noun translated as "love," but they mean different things.

ἀγαπητόν: [2 verses]( adj sg masc acc ) "Wellbeloved" is agapetos, which means "that with one must be content" when specifically applied to only children. In the choice of least evils, it means "to be acquiesced in." It means desirable" (of things), and "beloved" (of people) as used in the Septuagint.

ἀγαθοποιῆσαι   [4 verses](verb aor inf act ) "Do good" is from agathopoieo, which means "to do good", "to do well", "to act rightly," and "to exert a beneficial influence." -- The verb translated as "to do good" means "to do good", "to do well", "to act rightly," and "to exert a beneficial influence." It combines the verb meaning "to make" or "to perform" with the common Greek adjective meaning "useful", "worthwhile," and "of high quality." This word only appears in the Bible and in the works a thousand years after Christ of Claudius Ptolemy. an Alexandrian mathematician, astronomer, astrologer, geographer, and music theorist. See this article on "good" and this one on "evil."

ἀγαθὸν [23 verses](adj sg neut nom) "Good" is agathos which means "good" and, when applied to people, "well-born," "gentle," "brave," and "capable." When applied to things, it means "serviceable," "morally good," and "beneficial." - The adjective translated as "good" means "useful," "worthwhile," and "of high quality. As a noun, the word "valuable" or "valuables" in the plural makes the idea clearer than "good" and "goods." See this article on "good" and this one on "evil."  This is not the word most often and less ambiguously translated as "good." 

ἀγγαρεύσει [1 verse] (3rd sg aor subj act) subj act) "Shall compel...to go" is from aggareuo, which means "to press into service." -- The word translated as "compel" means "to press into service." It is an uncommon word for Christ to use. In the Bible it appears only here and in the story of Simon of Cyrene so its sense if very specific.

ἀγγείοις [1 verse] (noun pl neut dat) "Vessels" is from aggeion, which means "vessel," "pail," "bucket," sack," "receptacle," "reservoir," "coffin," and "sarcophagus."  - The word for "vessels" means any container from "receptacle," to a "sack," to a "coffin."

ἀγγέλους [25 verses](noun pl masc/fem acc) "Angels" is from aggelos, (aggelos) which means "messenger" and "envoy." "Angels" is aggelos, which means "messenger" and "envoys" though it became to mean "semi-divine beings" in later use. -- (UW)  "Angels" is a noun meaning "messenger" and "envoys" though it became to mean "semi-divine beings" in later use from its use in the NT. Jesus uses this word to describe the means by which Jesus communicates to us and our thoughts. UW --Untranslated Word -- The word "angels" means "messengers." It is an untranslated Greek word adopted into English.

ἀγνάφου [2 verses](adj sg neut gen) "New" is agnaphos, which means "uncarded," "unmilled," "unfulled," "undressed," and "unprocessed." -- The word translated as "new" means "unfinished" or "unprocessed."

ἀχθήσεσθε [13 verses](2nd pl fut ind pass) "Brought" is ago, which means to "lead," "carry," "bring," "fetch," "take with one," "carry of," "bear up," "remove," "lead to a point," "lead," "guide," "manage," "refer," "bring up," "train," "educate," "reduce," "draw out (in length)," "hold," "celebrate," "observe (a date)," "pass (Time)," "hold account," "treat," "draw down (in the scale)," and "weight." -- "Brought" is a Greek verb that means "to lead," "to carry," or "to fetch" and has a lot of different specific meanings in different contexts. Jesus usually uses it to mean "bring," and here the sense may be "bring it" where the "it" is implied. It is not the word commonly translated as "go." In the passive, it has the sense. "you are guided."

ἠγωνίζοντο  [2 verses](verb 3rd pl imperf ind mp) "Fight" is agonizomai, which means to "content for a prize",  "fight", "content in court", and passively, "to be decided by contest".  -- "Fight" is from a Greek verb that means to "content for a prize",  "fight", "content in court", and passively, "to be decided by contest".  It is in the imperfect past, referring to something started in the past but not completed.

ἀγοραῖς [7 verses](noun pl fem dat) "Markets" is agora, which means "an assembly," "place of assembly," and "marketplace. "  -- The word translated as "marketplaces" means "a place of assembly." Its verb form that means "to buy in a market" and its root means "a field." 

ἀγοράζει [9 verses](verb 3rd sg pres ind act) "Buy" is agorazo, which means "to occupy a marketplace," "to buy in the market," and "to buy for oneself." -- "Bought" is a verb that Jesus only uses nine times that means "to occupy a marketplace," "to buy in the market," and "to buy for oneself." Jesus always seems to use it in the sense of "buy for oneself."

ἄγραν. [ [1 verse]](noun sg fem acc) "Draught" is from agra, which means "hunting", "the chase", "catching", "quarry" and "prey". 

ἀγρῷ; [22 verses](noun sg masc dat) "Field" is agros, which means "field," "lands," or "country." -- "Field" is from the common noun that means "field," "lands," or "countryside."

αἰχμαλώτοις  [1 verse]((adj pl masc dat) "Captives" is the adjective, aichmalōtos, meaning "taken by the spear", "captive", and "prisoner."  - The Greek word translated as "captives" means  "captive" and "prisoner." It is an adjective, used as a noun. When Christ does this, he usually uses an article ("the"), but the OT Septuagint does so less often because the article is not used in the original Hebrew.

αἶνον [1 verse](noun sg masc acc) "Praise" is ainos, which means "tale," "story," esp. "story with moral," "fable," generally, "saying," "proverb," also "praise" "decree," and "resolution." It is from the verb, aineô, which means "to praise" and "to approve." It means "to be content with" and "to acquiesce in " a decision. It means "to recommend," "to advise," and "to approve."  - The word is translated as "praise," is either a Greek noun that means "tale" or "story" especially stories with a moral. More generally, it means "saying" a "proverb" and it came to be a "decree" and "praise" (as in a story praising someone). It comes from the verb of approving of someone and complementing them on what they have done. It means making recommendations and advise, but ultimately accepting the decision of a superior. In the original Hebrew this word means "might," and "strength."

αἰῶνος: [41 verses](noun sg masc gen) "Age" is aion, which means "life," "lifetime," "age," or "generation." -- "World" is a Greek word that means "lifetime," "life," "a space of time," "an age," an epoch," and "the present world." This word plays a major if misleading role in the concepts of  “forever” (see this article) and “eternal” (see this article). It is also an even larger and more misleading role in this idea of "the end of the world" (see this article.)

αἰώνιον. [23 verses](adj sg neut acc) "Everlasting" is aionios, which means "lasting for an age," "perpetual," and "eternal." From "aion" which is used in the bible to mean an "age." The Greek prefix a- and suffix -ios work together like our ending “less.” It appears in the Greek words for “harmless,” (akeraios), “blameless,” (anaitios), and “unprofitable” (achreios). More generally, -ios turns nouns into adjectives. So, it literally means "ageless". -- (CW) "Everlasting" is an adjective based on the word that means "age" or "eon." It has the sense of "perpetual" or "ageless." It doesn't really means "eternal or "everlasting" as we used those words today.  See this article. CW - Confusing Word -- The "eternal everlasting" does not capture the specific meaning of the word.

ἀράτω [56 verses](verb 3rd sg aor imperat act) "Take up" is airo, which means "to lift up," "to raise," "to raise up," "to exalt," "to lift and take away," and "to remove." In some forms, it is the same as apaomai, which means to "pray to," or "pray for." -- "Shall be taken" is one of Christ's favorite "multiple meaning" words. It is a verb that means "to raise up," "elevate," "to bear," "to carry off," "to take and apply to any use," "lifted" in the sense of "removed," and "to cause to cease." Jesus uses this verb to refer to what will happen to "the son of man," which can apply either to his being raised from the dead or lifted up on the cross. The verb also came to mean "remove" in the same way we describe stealing as "shoplifting."

αἰσχύνης [1 verse](noun sg fem gen ) "Shame" is  aischyne, which means "shame", "dishonor", and "sense of shame". -- "Shame" used by Jesus uniquely here. It means "shame", "dishonor", and "sense of shame".

αἰσχύνομαι: [1 verse](verb 1st sg pres ind mp) "I am ashamed" is aischyno,  which means  "make ugly, "disfigure", "dishonor", "tarnish,  "to be ashamed", and "feel shame". -- "I am ashamed" is another verb Jesus only uses here. It means  "make ugly, "disfigure", "dishonor", "tarnish,  "to be ashamed", and "feel shame".

αἰτοῦντί [28 verses](part sg pres act masc dat) "Ask" is from aiteo, which means "to ask for," "to request," "to demand," "to beg of," "to postulate or assume [in logic]," "to claim," and "to ask for one's own use." In passive, "to be asked" and "to have a thing begged from one." -- (CW) The Greek word translated as "ask" means "asking for" something. It might be best to translate consistently as "request" to avoid confusion with the Greek word meaning "ask a question." This word has shades of meaning from "demand" to "claim." It means to beg or even to demand something from someone else. CW --Confusing Word -- The "ask" is not the word that means "ask a question" but a word that means "request."

ἀκανθῶν [8 verses](noun pl fem gen) "Thorns" is akantha, which means "thorn", "prickle," or "any thorny or prickly plant." It is also a metaphor for a "thorny" question. -- The Greek words translated as "thorns" and "thistles" both mean any type of thorny plant. As in English, the term "thorny" is used as a metaphor for "difficult", "tricky," or "painful" as in "a thorny question." In Jewish tradition, thorns did not exist in the original creation but were created after humanity's fall.

ἄκαρπος [4 verses] (adj sg masc nom) "Unfruitful" is from akarpos, which means "barren," "unfruitful," and is a metaphor for 'unprofitable."  - "Unfruitful" is from an adjective that means "barren," "unfruitful," and is a metaphor for 'unprofitable."

ἀκαθαρσίας: [1 vese](noun sg fem acc/gen ) "Uncleanness" is akatharsia, which means "uncleanness," "foulness," referring specifically to a wound or sore, generally, "dirt," "filth," in moral sense, "depravity," "ceremonial impurity." and literally "not cleaned.

ἀκάθαρτον [3 verses](adj sg neut nom) "Unclean" is akathartos, which means "foul," "uncleansed," "ceremonially unclean" (of food}, "not sifted," "containing impurities," "not fit for cleansing," and "morally unclean." It was the term used to refer to a woman's menses.  - "Unclean" is an adjective that means "foul," "uncleansed," and "morally unclean." It was the term used to refer to a woman's menses.

() "Harmless" is akeraios, which doesn't mean harmless at all. It means "pure", "unravaged," and "incorruptible." -- "Harmless" is translated from a Greek word, which doesn't mean harmless at all. It means "pure", "unravaged," and "incorruptibleakeraios, which doesn't mean harmless at all. It means "pure", "unravaged," and "incorruptible." -- "Harmless" is translated from a Greek word, which doesn't mean harmless at all. It means "pure", "unravaged," and "incorruptible

Ἀκμὴν [1 verse](adv) "Yet" is akmen, which as a noun means "a point," "edge," "extremity," generally, highest or culminating point of anything, therefore a "flower," one's "prime," a "zenith," esp. of man's age, generally, "strength," "vigor," "supreme effort," "culmination," "climax," of Time, "the best, most fitting time," "the nick of time," and "a critical moment."  - "Yet" is from an adverbial form of a noun which means the highest or culminating point of anything, a "zenith," esp. of man's age, generally, "supreme effort," "climax," an, of Time, "the best, most fitting time," or "a critical moment." In English, we would say "at this critical point." Jesus only uses this word once.

“Ἀκοῇ [3 verses](noun sg fem dat) "Hearing" is akoe, which means "hearing," "sound heard," "thing heard," "tidings," "sense of hearing," "act of hearing," "ear," "listening to," "obedience," "a hearing," and, in plural, "place where supernatural voices are heard,"  -  - - (CW) The Greek word translated as "hearing" is the noun describing the sense of hearing, the ear, and related ideas. One of its meanings is "obedience." As we say, "That child needs to listen to me."This is important because the original Hebrew word, shama, also has this sense of obedience, though it was a verb in the form of a command, rather than a noun. This word is only use by Jesus three times. It is not the common word translated as "hear."

ἀκολουθεῖ [22 verses](verb 3rd sg pres ind act)  "Follow" is akoloutheo, which means "to follow," "go after," and "to go with." It also means "to be guided by" and means following a leader as a disciple. The dative object is the person followed or "gone after." Follow is from akoloutheô, which is from a root meaning "first road" (alpha keleuthos ). -- The term "follow" means "to follow," "to go after," and "to go with." It also means "to be guided by" and means following a leader as a disciple. The dative object is the person followed or "gone after." in a physical sense, but it is also a metaphor meaning "to be guided by" or "to follow the meaning of." This verb takes the indirect form of an object when it is a person.

ἀκούετε [95 verses](2nd pl imperf ind act) "Shall hear" is akouo,  which means "hear of," "hear tell of," "what one actually hears," "know by hearsay," "listen to," "give ear to," "hear and understand," and "understand." The accusative object is the person/thing heard about, while the genitive is the person/thing heard from.  However, two genitives can be used with the sense of "hear of a thing from a person." - -- "Hear" is from a Greek verb that means "to hear," "to hear of," and "to listen." It has the same sense as the English not only of listening but of understanding.   It also means "to listen" and "to understand," but amusingly, it also means "to be silent."

ἀκρασίας. [1 verse](noun sg fem gen) "Excess" is akrasia, which means "bad mixture" (of meats), "ill temperature," and "unwholesome" climate.

ἄκρων [3 verses](adj pl masc gen) "One end" is akron, which means "highest," "furthest point," "outermost," "mountain top," "edge," "peak," "headland," "extremity," and "end." -- (CW) "End" is a noun that means "highest," "furthest point," "mountain top," "peak," "headland," "extremity," and "end."

ἀκυροῦντες [2 verses]( part pl pres act masc nom) "Making...of none effect" is from akyroo, which means "to cancel", "to set aside," and "render powerless." -- "Made (of none effect)" is from a Greek verb that means "to cancel," "to set aside," and "to treat as if it has no effect." It is a metaphor for "to render powerless." This is the only time Jesus uses this word.

ἤλειψας: [2 verses] (verb 2nd sg aor ind act)"Thou didst...anoint" is from aleipho, which means "to anoint the skin with oil [as was done after bathing]", "anointing for gymnastic exercises", "of anointing [the sick]", "to supply oil for gymnasts", "to attend a gymnastic school", "to prepare as if for gymnastics,""to encourage", "to stimulate", "to instigate", "to daub", "to plaster", "to besmear,"and "to stop up ears."  - The word translated as "thou didst...anoint" means putting oil on your skin after washing. This was a traditional Jewish practice to protect the exposed skin of the face and neck from the sun. It was especially important to do on special occasions when it was considered part of good grooming. This word should not be confused with the Greeek "anoint" from which the word "Christ" comes. It is best translated as "rub down" to keep the association with atheletes and hair groowming.

ἀλέκτορα [4 verses](noun sg masc acc) "Cock" is from alektor which means "rooster", "cock", "husband," and "consort." It is also a metaphor for a trumpeter.  - The word for "cock" means a "rooster" and also a "husband."

ἀληθείᾳ: [19 verses] (noun sg fem nom) "Truth" is aletheia, which means literally "the state of not being hidden," "truth," and "reality." It was also applied to "real events" and "the realization of a dream." Applied to people, it means "truthfulness" and "sincerity." The opposite of a lie or appearance.  The Greek concept of truth was that it was defined by its opposition to that which is concealed. This goes back to a daughter of Zeus, Aletheia, whose opposites were Dolos (Trickery), Apate (Deception) and the Pseudologoi (Lies).-- The literal meaning of the Greek word for "truth" is "not hidden," and it means what is real as opposed to how things seem. Applied to people, it means "truthfulness" and "sincerity." The opposite of a lie or appearance.

ἀληθής [7 verses](adj sg masc/fem nom) "True" is from alethes, which means "unconcealed", "so true", "not forgetting", "careful," [of persons] "truthful" "honest," [of oracles] "true" "unerring," and [as adverb] "actually" "in reality," - The word translated as "true" primarily means "unconcealed", based on the noun form, which means "what is not hidden."   It therefore means "so true," an accentuated form of true, with nothing hidden.

ἀληθινὸς [8 verses](adj sg masc nom) "True" is from alethinos, which is an adjective that means "truthful" and "trustworthy" when applied to a person, "true" and "genuine" when applied to objects and as an adverb "really" and "honestly."  - - "True" is an adjective that means "truthful" and "trustworthy" when applied to a person, "true" and "genuine" when applied to objects and as an adverb "really" and honestly."

ἀλήθουσαι [2 verses] (part pl pres act fem nom) "Grind" is from aletho, which is a form of aleo, which means "to grind," "to bruise," and "to mill."  - The Greek verb translated as "two women shall be grinding" is from a verb that means "to grind" and "to mill." It is in the form of an adjective, "grinding," in the feminine word form (hence "woman") and in the present tense, not the future.

ἀληθῶς [8 verses](adv) "Indeed" is alethos, an adverb that means "actually," "really," "truly," and "obviously." It is from the adjective meaning "unconcealed" that is usually translated as "true."    -- "Indeed" is an adverb that means "actually," "really," "truly," and "obviously." It is from the adjective meaning "unconcealed" that is usually translated as "true." It is not commonly used by Jesus in Matthew and Mark. Luke used it to replace the Aramaic word amen ("truly").

ἀλεύρου [2 verses](noun sg neut gen) "Of meal" is aleuron, which means "wheat-meal," "barley-meal," or, generally, "meal," as in "coarse flour," - "Meal" is the Greek word that means "wheat-meal," "barley-meal," or, generally, "meal," as in "coarse flour,"

ἀλλὰ [154 verses](conj) "But" is alla, which means "instead," "otherwise," "but," "still," "at least," "except," "yet," nevertheless," "rather," "moreover," and "nay." Followed by οὐ, the sense is "still," and "at least." Followed by γὰρ. the sense is "but really" and "certainly."  Following an εἰ μὴ, clause the sense is "if not" some word , related to time, "at least still," and without the reference time, "at least"   -- (CW) The Greek word translated as "but" denotes an exception or simple opposition. It is used to emphasize the contrast between things like we use "instead," "but instead,"or "rather." It is not the common word usually translated as "but." It is the Greek word "other" like we use "otherwise." Jesus almost always uses this conjunction to connect a negative clause, "not this," with a positive one, "instead this." CW - Confusing Word -- The "but" is not the common word usually translated as "but" and works differently.

ἀλλαχόθεν [1 verse](adv) "Some other way," is allachothen, which means "from another place," and "from another source."

ἀλλήλους [14 verses] (adj pl masc acc) "One another" is allelon, which means "one another," "to one another," "mutually," and "reciprocally." " - -  "One another" is a special adjective that means literally "one another."(CW) "Yourselves" is not from the word usually translated as "yourselves." It is from a special adjective that means "one another."

ἄλλην [34 verses](adj sg fem acc) "The other" is allos, which means "another," "one besides," "of another sort," "different," "other than what is true," "as well," "besides," with numerals: "yet," "still," "further," "of other sort," "other than what is," "untrue," "unreal," "other than right," "wrong," "bad," "unworthy," [with an article] "the rest," "all besides," and [in series] "one...another." --  The word translated as "other" means "another," "one besides," "of another sort," "different," "other than what is true," "as well," "besides," with numerals: "yet," "still," "further."  In a series, this means "one...another." -- The "another" here is feminine, making it clear that it refers to another woman more clearly than the English translation. - - The "others" here is masculine, plural, making it clear that it refers to a group of people.

ἀλλοτρίῳ [3 verses](adj sg masc/neut dat) "Stranger" is allotrios, which means "belonging to another," "stranger," "foreign," "hostile," "alien," "unfavorably disposed," "abnormal," and "foreign to the purpose," and "strange."  -- "Stranger" is not a noun but an adjective meaning "belonging to another," "foreign," "strange," "hostile," "unfavorably disposed," and "alien." The root of the word is "others." The verb from the same root means "being ill-disposed."  When applied to ideas, the sense is "outlandish."

ἀλλαχοῦ   [1 verse](adv) Untranslated is alloxous, which means "elsewhere." -- There is word here that means "elsewhere." It is a rare word, used only here Jesus's words.

ἀλώπεκες [3 verses](noun pl fem nom)"Foxes" is alopex, which means "fox", "Canis vulpes", "a large bat", "muscles of the loins", "mange," and "a type of dance." -- The word for "fox" is, in Greek as English, the metaphor for a sly, crafty man.

ἀμὴν [91 verses](exclaim)"Verily" is amen, which is the Hebrew, meaning "truly," "of a truth," and "so be it." It has no history in Greek of this meaning before the NT. However, this is also the infinitive form of the Greek verb amao, which means "to reap" or "to cut." -- The word translated as "verily" is the Hebrew word that means "truly" or "certainly," but it sounds like the Greek word with the same meaning. In Greek, the word also means "to reap."

ἀμπελῶνα [19 verses](noun sg masc acc) "Vineyard" is ampelon which means simply "vineyard." -- The Greek word for "vineyard" only means "vineyard.

ἀμπέλου [6 verses](noun sg fem gen) "Vine" is from ampelos, which means "any climbing plant with tendrils", "grape vine", "wild vine," and "vineyard."  - - The term translated as "vine" is means "vine" and specifically "grape vine." This word only appears in the Last Supper when  Jesus says he might never drink the fruit of the "vine" again and in John where he describes himself as the vine.

ἀμπελουργόν [1 verse](noun sg masc acc) "Vinedresser" is from ampelourgos, which means "vine-dresser", a combination of the word for "vine" and "worker".  -- The word translated as "vinedresser" means "vine-dresser", a combination of the word for "vine" and "worker".  It is a word Jesus uses nowhere else. Other references to vine workers use another word. 

ἀμφιέννυσιν, [4 verses] (3rd sg pres ind act) "Clothe" is from amphiennymi, which means "put round", "clothed in", "wearing", "clothe one in or with", "put on oneself," and "dress oneself in.  - - The Greek verb translated as "clothe" means "to cloth" much more than the other verbs Christ uses in this section, but this verb is uncommon for Christ Unlike the verb in Matthew 6:29, which has more the sense of "put on" or "wrapped around," this verb has a similar primary meaning, "put around," but its secondary meanings all involved putting on clothing. This verb also appears toward the end of the phrase, de-emphasizing it.

ἀμφότερα [5 verses](adj pl neut acc) "Both" is amphoteroi, which means "either," "both of two," "both together," "towards both sides," "both ways," "on both sides," and "all together." -- The word translated as "both" means "both sides" and "both ways" as well as "both together." It is chosen because unlike the common word for "both," it implies two different ways or sides together.

ἂν [60 verses](particle) "Should be" is an , which is a particle used with verbs to indicate that the action is limited by circumstances or defined by conditions. There is no exact equivalent in English, but it is translated as "possibly," "would have," "might," "should," and "could."  Its meaning is largely determined by the verb form but "would have" is the most common, even when not with a subjunctive verb. -- Untranslated is a particle used with verbs to indicate that the action is limited by circumstances or defined by conditions. There is no exact equivalent in English but "possibly" is close. This word works similarly to the "might" or "should" of a subjunctive verb, but we don't want to confuse it with the subjunctive so using "possibly" provides a consistent translation.  This particle usually suggests the subjunctive form of the verb but can be used without it.   Its meaning is largely determined by the verb form but "would have" is the most common, even when not with a subjunctive verb. The same Greek letters can always be the more common conjunction meaning "when," so this meaning comes from context.

ἀνὰ [6 verses](prep) "On"  is ana, which is a preposition that with the genitive, means "on board" a ship.With accusative, implies upward motion; of place, "from bottom to top" or "up along;" of time, "throughout;" of mind, "to have continually" in mind, " as an adverb, "thereupon," "throughout," "all over," "up," and "arising. With numbers the sense is distributive, "by," "at the rate of," "in bodies of," etc.  -- "By" is from an uncommon preposition that means on board (a ship),"  "upon," of Place: "up," "from bottom to top," "up along," of Time, "throughout," and, metaphorically, "continually in," "in," and "among." With numbers, the sense is distributive, "by," "at the rate of," "in bodies of," etc.

 ἀναβέβηκα [14 verses]( verb 1st sg perf ind act ) "I am...ascended" is anabainô, which means "to go up," "to mount," and "to turn up." It is the word used for mounting a horse, going aboard a ship, or ascending to heaven. For plants, it is used specifically to describe when plants grow on sticks or other plants, entwining them, or "mounting" them.  - "I ascend" means "to go up," "to mount," and "to turn up." It has a lot of specific meanings including "ascending to higher knowledge." "Sprung up" is used specifically to describe when plants grow on sticks or other plants, entwining them, or "mounting" them. The root word means "step." And the prefix of the verb means "up."

ναβλέπουσιν” [3 verses](3rd pl pres ind act) "Receive their sight" is anablepô, which means "to look up," "recover sight," "open one's eye's" and, metaphorically, "revive."  - "Receive their sight" is a Greek verb that means "to look up," "recover sight," "open one's eye's" and, metaphorically, "revive." It is from blepo, which means "to look," and "to see." The prefix is  ana, which in compound words means "strengthen" and "increase."

ἀνάβλεψιν,  [1 verse](noun sg fem acc) "Recovering of sight" is from the noun, anablepsis, which means "looking up", "seeing", and "recovery of sight". It is a combination of the prefix meaning "upwards" and "again" with the root noun meaning "sight";  The Greek word translated as "recovering of sight" is not a verb but a noun meaning "seeing again." 

Ἀναχωρεῖτε, [1 verse]( verb 2nd pl pres imperat act) "Give place" is  anachōreō, which means to "go back," "walk backwards," and "withdraw."  - "Give place" is used by Jesus uniquely here. It means to "go back," "walk backwards," and "withdraw."

Ἀναχωρεῖτε, [1 verse]( verb 2nd pl pres imperat act) "Give place" is  anachōreō, which means to "go back," "walk backwards," and "withdraw."  - "Give place" is used by Jesus uniquely here. It means to "go back," "walk backwards," and "withdraw."

ἀναγγελεῖ [5 verses](3rd sg fut ind act) "Show" is from anaggello, which means "carry tidings of", "report", "tell of," and "proclaim." - "Show" is a verb that means to "carry back tidings", "to report", "tell," and "proclaim." From the Greek word for "angels" that means "messengers." This is uncommon verb that Jesus only uses five times.

ἀνέγνωτε [13 verses](verb 2nd pl aor ind act) "Ye read"is from anaginosko (anagignôskô), which means to "know well," "know certainly," "know characters" so  "read,""perceive," "attend lectures on," "acknowledge," "recognize," "induce" one to do a thing, "persuade," "convince," of books. "read aloud," "published," in the passive, "to be persuaded" to do a thing, and, as a noun, "students" (those who attend lectures).--  "Readest thou" is a verb that means "know well,"  "know characters" so  "read," "recognize," and "know again." It is always translated as "read" in the Gospels because Jesus always using it to refer to the Old Testment. However, Jesus is never talking about "reading." He is talking about "knowing well" and "recognizing," which may have been read or heard or memorized, all of which were common in a relationship to scripture. 

ἀνάγκασον [1 verse](verb 2nd sg aor imperat act) "Compel" is anagkazo, which means to "force", "compel", "constrain"  (acc. only),  "carry through by force", "contend that a thing is necessarily  so", and  "apply compulsion". -- An uncommon verb, used by Jesus the first time here, is translated as "compel". It means to "force", "compel", "constrain"  (acc. only),  "carry through by force", "contend that a thing is necessarily  so", and  "apply compulsion".

ἀναιδίαν [1 verse](verb fut inf act ) "Importunity" is anaideia, which means "to be alone", "secluded", "to be peculiar", "to be special, superior".  This compound word consists of a negative prefix (ana) and the Greek word αἰδώς (aidos), which means "reverence", "awe", "respect", "regard for others", "shame", "scandal", and "dignity". So the word is thought to mean "no respect", "no regard for others", and "no shame". - -The unique problem word here is the one translated as "importunity" (which means "demand") in the KJV and "persistence" and "shameless audacity" in other translations. The word is a verb used as a noun describing the meaning of the verb. The verb means "to be alone", "secluded", "to be peculiar", "to be special, superior". The tense is the future. This means this form would mean "the future solitude".  So the sense is, for the sake of future solitude, the man will act.

ἀναίτιοί [2 verses](adj pl masc nom) "Blameless" is anaitios, which means "not being at fault," "guiltless," and "not being the cause" of something. It means literally "not the cause."  - "Blameless" is from an adjective means "not being at fault," "guiltless," and "not being the cause" of something. It means literally "not the cause." There is no English word that means that something is "not the cause." Of course, something that is not the cause is "blameless" but the sense is that they do not choose this, the law does. 

ἀνακάμψει. [1 verse](verb 3rd sg fut ind act) "turn again" is from anakampto, which means to "bend convexly", "make to return", "bend back",  "return" , and "walk up and down". -- The Greek verb translated as "it shall turn again" means to "bend convexly", "make to return", "bend back",  "return" , and "walk up and down". This is another unique use of a word. 

ἀνακειμένων. [3 verses](part pl pres mp masc gen) "With guest" is anakeimai, which means to "be laid up" as a votive offering in the temple, "to be dedicated," "to be set up" as a statue in public, "to be put aside," "lie at table," and "recline."  - The word translated as "with guests" doesn't mean that at all. It means "be laid up" as a votive offering in the temple, "to be dedicated," "lie at table" and "reclining." Since guests reclined at tables in Greek times, this describes people reclining.

τε [4 verses](partic) "Both" is from te, which means "both...and," when joining single words. -- The word translated as "both" is a particle that Jesus rarely used, but which is common from the writers of the New Testament.

ἀνακλιθήσονται [3 verses](3rd pl fut ind pass) "Shall sit down," is anaklino, which means "to lean one thing upon another", "to cause to recline at a table", "to push", "to put back", "to open," and, in the passive, "to lie", "to sink", "to lean back", "to recline," and "to slope upwards (of ground)." -- The word translated as "sit down" means to "lean against" or "to be made to recline" by someone else, but here it is in the passive. In that form, it means "to recline" and "to sink" by oneself. Of course, at the time, people reclined to eat, but the sense of sinking below the patriarchs is part of its meaning.

ἄναλον [1 verse](adj sg neut acc) "Saltiness" is from analos, which means "unsalted", "without salt," and "not salted." -- "Saltiness" is an adjective that Jesus only uses here. It means "unsalted", "without salt," and "not salted."

ἀναλύσῃ  [1 verse] (verb 3rd sg aor subj) "He will return" is analyo, which means to "unloose", "undo", "set free", "nullify", "dissolve", "reduce", "do away", "cancel", "suspend", "solve the problem", "release from a spell", "loose from moorings", "weigh anchor", and so, "depart", "go away". - - Another unique Greek verb translated as "he will return" means to "unloose", "undo", "set free", "nullify", "dissolve", "reduce", "do away", "cancel", "suspend", "solve the problem", "release from a spell", "loose from moorings", "weigh anchor", and so, "depart", "go away".

ἀνάμνησιν. [1 verse] (noun sg fem acc) "Rememberance" is anamnesis, which means "calling to mind," "reminiscence," and "recall to memory." 

ἀνάγκην  [2 verses](noun sg fem acc) "Needs" is from ananke which means "force", "constraint", " necessity," and "natural need." It means the natural forces that require things to be as they are. -- "Needs" is a noun that means "force", "constraint", "necessity," and "natural need." It means the natural forces that require things to be as they are. The sense is "a need". It is in the form of an object without verb so the sense is "have a need" where the "have" is implied. 

ἀναπαύσω [5 verses](1st sg fut ind act) "Will give...rest" is from anapauo, which means "to make to cease," "stop or hinder," "put an end to," "to relieve from,""bring to a close," "take rest," "sleep," "lie fallow," "regain strength," and "rest or settle [on an object]."  - - "Rest" is a Greek verb, which means "to make to cease," "to relieve from," "to put and end to," "to rest," and "to take rest."

ἀνάπαυσιν [3 verses](noun sg fem acc) "Rest" is anapausis, which means "cessation of motion," "rest," "rest from a thing," and "relaxation."  - "Rest" is  a Greek noun that means "rest," "repose," "relaxation," and "recreation." It is a compound word meaning a "pause between," what we describe as a "work break," but here, because the context is "breath" (see below).

ἀναπεσεῖν.  [3 verses](verb aor inf act) "Sit down" is anapipto, which means to "fall back", "give ground", "lifeless", of style, of a plan "to be given up",  and "recline" at meals. -- The active verb translated as "sit down" means to "fall back", "give ground", "lifeless", of style, of a plan "to be given up",  and "recline" at meals. It is a play on words,  meaning both "recline" at the mean and "retreat". 

ἀναπληροῦται [1 verse](verb 3rd sg pres ind mp) "Is fulfilled" is anapleroo, which means "to fill up" a void, "to pay in full," "to supply," and "to make up." In the passive, it is "to be filled up," and "to be restored to its former size or state."  - "Is fulfilled" is from a Greek verb that means "to fill up" a void, "to pay in full," "to supply," and "to make up." It is the form where the subject acts on itself, so "filled itself up."

ἀνήφθη; [1 verse](verb 3rd sg aor ind pass) "Be kindled" is anapto, which means "make fast on", "moor", "cling", "fasten on", "offer up", "hang up", "kindle", "light up", "inflame with anger", and, in the passive "to be lighted up".-   The last word translated as "kindled" primarily means "to fasten on".   The last word translated as "kindled" primarily means "to fasten on". It means "to be lit up" in the same way we describe a fire as "catching on" when we try to light it. This word is only used by Jesus here. 

ἀνασπάσει [1 verse](verb 2nd sg fut ind mid) "Pull" is anaspao, which means "draw", "draw a ship up on land","pull up", "draw back", "tear up", and "pull down".  -- The Greek verb translated as "pull" is also used uniquely by Jesus here. It means  to "draw", "draw a ship upon land","pull up", "draw back", "tear up", and "pull down".  It is different than the common word Jesus uses in Matthew translated as "lift up". 

ἀναστάσει [7 verses](noun sg fem dat) "Resurrection" is anastasis, which means, "a standing up," "removal," "a rising up," "a setting up," and "rising from a seat." It is the noun form of -anistêmi, which means "to make stand up," "to raise," "to wake up," "to build up," "to restore," "to rouse to action," "to stir up," and "to make people rise."  - While the Greek word translated as "resurrection" is understood that way today, during Jesus's time, it would have meant simply "a rising up" or "awakening." It was used to indicate someone standing up especially when awakening from sleep.

ἀνέτειλεν [5 verses](verb 3rd sg aor ind act) "Was up" is anatellô, which means "to rise," "to make rise up," "to give birth," "to gush forth [water]," "to bring forth," "to spring up [plants]," "rise [mountains]," and "to appear above the horizon [sun,moon]." -- The Greek verb translated as "rise out" means "to rise," "to make rise up," "to give birth," "to gush forth [water]," "to bring forth," "to spring up [plants]," "rise [mountains]," and "to appear above the horizon [sun,moon]."

ἀνατολῶν [3 verses](noun pl fem gen) "East" is anatole, which means "rising above the horizon (of any heavenly body)," "the quarter of sunrise," "east," "the ascendant (i.e. the point where the eastern horizon cuts the zodiac)," "a phase of new moon," "sources of a river (in pl.), and "growing ( of the teeth)." -- The word translated as "east" primarily refers to the rising of heavenly bodies above the horizon. It comes to mean "east" because that is the direction in which heavenly bodies arise. However, it also refers to the sources of a river when it is in the plural as it is here.

ἀνέζησεν, [2 verses](verb 3rd sg aor ind act ) "Alive again" is anazao, which means to "return to life" and "be alive again." - "Alive again" is a Greek verb Jesus only uses here and in a later verse in this story. It  means to "return to life" and "be alive again."

ἀνέξομαι [3 verses](verb 1st sg fut ind mid) "Suffer" is anechomai, which means "to hold up," "to lift up," "sustain," "appear," "show oneself," "stand up," "come forth," "hold on," "keep doing," "hold up," "cease," "hold up what is one's own," "hold oneself up," "bear up," "be of good courage," rarely, "hold on by one another," "hang together," (of events) "arise,""happen," and, metaph., "uphold," and "maintain."  - The word translated as "suffer" primarily means "to hold up," "to lift up," "sustain," "appear," with a lot of related meaning about supporting yourself or others. This word is only used in this verse and its parallel in Mark and Luke. 

ἀνεκτότερον [5 verses](adj sg neut nom comp ) More tolerable" is anektoteros (the comparative "more" form of anektos), which "bearable," "sufferable," "that which can be endured," or "tolerable." -- "More tolerable" is the comparative form ("more") of an adjective which "bearable" or "sufferable."

ἄνεμοι [6 verses](noun pl masc nom ) "The winds" is anemos, which means "wind", "a cardinal point," or "quarter." It means both the physical wind and the direction from which the wind comes.  - - The word translated as "the winds" means both the physical wind and the directions from which the wind comes.

Ἀνένδεκτόν [1 verse]( adj sg neut nom )"Impossible" is anendektos, which means "inadmissible", "impossible."-- The "impossible" here is a very rare word in written Greek, occurring only here and one other place.  It is made of a negative prefix with a root word that means "allowed" or "possible". This is more like "not allowed" than the "not capable of" word translated as "impossible" in Matthew 19:26.

ἀνδρὶ [10 verses](noun sg masc dat) "The men" is from aner, which means "a man (as opposed to a god)", "a man (as opposed to a woman)", "a husband", "a man in the prime of life (as opposed to a youth)," and "a man indeed." -- "Men" is a noun that isn't the normal Greek word translated as "man" but a special word that indicates that manliness of "men," both for good and bad. In English, we would say "male." It emphasizes the adult man when compared to a youth or the mortality of a man when compared to the divinity of God.  Jesus commonly uses it to mean "husband." 

ἄνηθον [1 verse] (noun sg neut acc) "Anise" is anethon, which means "dill."

ἄνευ [1 verse](prep) "Without" is aneu, which means "without," "far from," "besides," "clear of," and "except." t -- "Without" is a Greek pronoun which Christ only uses here. It means "without," "far from," and "except." Interestingly, Jesus uses a different pronoun also meaning "without" only two other times. This "without" has the sense of "without permission."

ἀνίπτοις [1 verse](adj pl fem dat) "unwashen" is from anipto," which means "unwashen," "unprepared," and "not washed out."  - - The word "unwashen" is an adjective that means that something is "unwashed" or has never been washed.

ἀναστήσονται [28 verses](3rd pl fut ind mid) "Shall rise" is from anistemi, which means "to make stand up," "to raise up," "to raise from sleep," "to wake up," "to raise from the dead," "to rouse to action," "to put up for sale," "to make people rise," "to emigrate," "to transplant," and "to rise and leave the sanctuary." -- "Shall rise " is a Greek verb that means "to make to stand up," "to raise from the dead," "to rouse to action," and "to make people rise up." Its root is usually translated as "stand," and its prefix as "up" or "over." So it literally means “to make stand up.”  It is used elsewhere in ancient Greek to refer to “raising the dead.” However, its secondary meaning was “to raise from sleep,” “wake up,” “to rouse to action,” and “to stir up.” It was used to refer to erecting a building. It also means “to rise to go,” “to set out,” and “to go away.”

ἄνω   - [1 verse](adv) "Above" is from ano, which is an adverb meaning "upwards", "above," "aloft", "on high", "in heaven", "with the gods," and "the upper parts [of the body]."

ἀνάγαιον [2 verses]( noun sg neut acc ) "Upper room" is  anōgeon, which means "upper room" from its literal meaning "high ground". -- "Upper room" is  from a Greek word that only appears in this verse and the parallel verse in Mark. It gets the meaning  "upper room" from its literal meaning "high ground". This word is not used anywhere else in ancient Greek in the Perseus database. Nor does it appear in the Septuagint, which is very unusual. This may have been a local Greek word not in common use elsewhere.

ἀνοιγήσεται [9 verses](3rd sg fut ind pass) "Open" is anoigo, which means "to open", "to throw open," and "to disclose." --- The verb translated as "opens" means "to open up," "to disclose" or "to lay open."  It is the root verb. meaning "open" with the prefix meaning "up." It means revealing something that is there, but that you cannot access.

ἀνομίαν.” [4 verses](noun sg fem acc) "Inequity" is anomia, which means "lawless", "lawless conduct," and "the negation of law." -- "Inequity" is translated from a Greek word meaning "lawlessness." It means violating customs and common standards of civility, so "immorality" and "criminality."

ἀνόμων [1 verse]( adj pl masc gen ) "The transgressors" is anomos, which means "lawless", "impious," and "illegal".

ἀνώτερον: [1 verse] (adj sg masc acc) "Higher" is anoteros, which means "higher," "upper," "above" and "a higher place." -- "Higher" is another word used uniquely here. It  means "higher," "upper," "above" and "a higher place." 

ἀνώτερον: [1 verse] (adj sg masc acc) "Higher" is anoteros, which means "higher," "upper," "above" and "a higher place." -- "Higher" is another word used uniquely here. It  means "higher," "upper," "above" and "a higher place." 

ἄνωθεν [3 verses] (adv) "Again" is from anothen, which means "from above," "from on high," [in a narrative] "from the beginning" or "from further back," "higher," "more universal," [NT translation] "over again," "anew," and "afresh." -- This adverb is best translated as "from above," at least how Jesus uses it. It is mistranslated as "again" in the phrase "born again" but it is correctly translated elsewhere.

ἀντάλλαγμα [2 verses](noun sg neut acc) "In exchange" is antallagma, which means "that which is given taken in exchange." It means "that which is given or taken in exchange." It has the sense of the second part of a barter, the counterpart of allagma, (ant-allagma) which is the primary thing that is traded and also means "the price" or "the reward" for a thing and  "change" and "vicissitude." --   - The word translated as "exchange" is a noun that means that which is traded in an exchange. This word is also rare, appearing only here and in the parallel verse in Mark. This sense is a "price," that is, the second part of an exchange for goods.

ἀνταποδοῦναί [1 verse](verb aor inf "Recompense" is antapodidōmi, which means to "give back", "repay", "tender in repayment", "assign as a balance", and "deliver in turn".  In other verses, Jesus uses the more common apodidomi which is the root of this word.  -- "Recompense" is a verb, used by Jesus on here and below, that means to "give back", "repay", "tender in repayment", "assign as a balance", and "deliver in turn".  Here, the sense is "to repay".   Jesus commonly uses the root of this word to mean "compensate". This word more clearly means "to repay back". 

ἀνταπόδομά  [1 verse](noun sg neut nom/acc) "Recompence " is antapodoma , which means  "repayment", and "requital." -- "Recompence " is another unique word only used by Jesus here that means  "repayment", and "requital,

ἀνθέξεται [2 verses](3rd sg fut ind mid) "He will hold" is from antecho, which means to "hold out against", "withstand", "hold out", "endure", "stand one's ground", "extend", "reach", "hold before one against", "hold on by", "cling to", "care for", "support", "will lay claim [to the property from you]", "dispute it [with you]", "resist," and "adhere."

ἀντιστῆναι [1 verse](verb aor inf act ) "Resist" is anthihestimi, which "to set against", "to match with", "to compare", "to stand against", "to withstand", "to turn out unfavorably," and "to make a stand."

ἀνθρωποκτόνος [1 verse](adj sg masc/fem nom)"Murderer" is  anthrōpoktonos, which means "murdering men," and "homicide." From the roots anthropos- and -apokteino.  - -  "Murderer" is another noun that Jesus only uses here that means "murdering men," and "homicide." The word literally means "man killer" describing both murderers and the act of murder. The "killer" part is from, the verb Jesus uses in John 8:37 and John 8:40 to accuse these people of wanting to kill him.

ἄνθρωπος [209 verses](noun sg masc nom) "Man" is anthropos, which is "man," and, in plural, "mankind." It also means "humanity" and that which is human and opposed to that which is animal or inanimate. Used as a form of address, it is a bit contemptuous, "sir." - The Greek word for "man" means "man," "person" and "humanity" in the singular. In the plural, it means "men," "people," and "peoples." 

ἀντὶ [9 verses](prep) "For" is anti, which means "opposite", "over against", "instead", "in place of", "at the price of", "in return for", "for the sake of", "against", "in return", "equal to", "corresponding to," and "mutually." -- The word translated as "for" has many meanings that fit this context: "in place of", "at the price of", "in return for," and "for the sake of." However, in English, this Greek word, anti, is from its primary meaning "opposite."

ἀντίδικος  [3 verses] (adj sg masc/fem nom) "Adversary" is antidikos, which means "opponent or adversary in a suit", "the defendant [primarily]," "the plaintiff," and, generally, "opponent," and "adversary."  -- The word translated as "adversary" primarily means an opponent in a lawsuit, but it can be used to mean opponents in general.

ἀντικαλέσωσίν [1 verse](verb 3rd pl aor subj act) "Bid...again" is antikaleo, which means  "invite in turn". -- "Bid...again" if a verb that means  "invite in turn".  It is used uniquely in this verse. It is a form of the verb used in the Luke 14:8 and Luke 14:10 .  This word appears for the first time in ancient Greek in the NT. 

ἀντιμετρηθήσεται [ 1 verse] (verb 3rd sg fut ind pass) "It shall be measured again" is from antimetreo, which means "measure out in turn", "give". It is a combination of the prefix aniti, which means "over against", "opposite" and "in return for" and  metreo, which means to "to measure space", "to pass over space", "to traverse space", "to count size or worth", "to measure size or worth," and "to measure out" an amount.

ἀντιπαρῆλθεν: [2 verses](verb 3rd sg aor ind act) "He passed on the other side" is  antiparerchomai, which means "pass by on the opposite side", "come up and help", "enter in place of", and "penetrate".  -The uncommon verb means to "pass by the opposite side". It is a combination of a common verb for "pass by" with a prefix meaning "opposite". 

Ἀντλήσατε [1 verses](verb 2nd pl aor imperat act) "Draw out" is from antleo, whih means to "bale out bilge-water," "bale the ship," and "draw water," but it is a metaphor for "drain dry," "use the utmost," and "make the most of."  - -- "Draw out" is a word that Jesus only uses here, it means "bale out bilge-water," "bale the ship," and "draw water," but it is a metaphor for "drain dry," "use the utmost," and "make the most of."

ἀπαγγείλατε [3 verses](2nd pl aor imperat act) "And shew...again" is from apaggello, which means to "bring tidings," "report," "describe," and "explain or interpret (a dream or riddle)." From the noun, aggelos, which means "messenger" and "envoy" and which is the word from which we get "angels." -- Though the word translated as "shew" is in the expected form of a command, it has the specific meaning of bringing someone news or explaining a dream or a riddle or, in this case, miracles. It is the verb form of the Greek word we translated as "angel," which actually means "messenger." Its prefix means "away from" or "out" so the literal meaning is "send a message out." "Report" or, since we are talking about miracles, "reveal" works.

ἀπάγουσα [3 verses](part sg pres act fem nom) "Leadeth" is apago, which means to "lead away", "carry off", "hold far off", "draw off", "retire", "withdraw", "abduct", "bring back", "bring home", "return", "render what one owes", "pay", "render service," and "arrest and carry off."  - The Greek translated as "Leadeth" means "to lead". "to carry away", "to pay" and "to render a service." It is an uncommon word for Jesus to use.

ἀπαρθῇ [3 verses](3rd sg aor subj pass) "Shall be taken" is apairo, which means "to lead off", "to lift off", "to carry off", "to remove", "to get rid of," and "to lead away." -- The term translated as "shall be taken" means "to lift off", "to carry off," and "to lead away."

ἀπαίτει. [2 verses](verb 2nd sg pres imperat act or verb 3rd sg imperf ind act) "Ask...again" is apaiteo, which means "demand back", "demand to have returned", "call down on oneself", passive, of things, "to be demanded in payment", and. of persons, "have demanded of one",  - The Greek verb translated as "ask...again" means "demand back", "demand to have returned", "call down on oneself", passive, of things, "to be demanded in payment", and. of persons, "have demanded of one". Jesus only uses this word twice. It only appears in Luke.

ἀπηλλάχθαι [1 verse](verb perf inf mp) "That thou may be delivered" is apallasso, which means "wish to be delivered from", and "wish to get rid of". *-- The next unique word is translated as "that thou may be delivered" and means "wish to be delivered from", and "wish to get rid of".  However, the form also has the subject acting on himself so "to have rid yourself". Again, the sense is again somewhat humorous. 

ἀπαντήσει  [2 verses]( verb 3rd sg fut ind act ) "Shall meet" is apantao, which means to "come or go to meet", "meet", "encounter" of a heavenly body, "meet", "agree to", "occur to one", and "fall in with". -- meet -- "Meet" is a verb that Jesus only uses here and in Luke version. It means to " meet face to face", "encounter", "meet with", and "come in contact with".  It is from a root that is frequently used that means "gather". The form gives it a third person masculine subject, so "he will meet you" or "he is going to meet". 

ἀρνήσηταί [9 verses](3rd sg fut ind mp or verb 3rd sg aor subj mp ) "Shall deny" is from aparneomai, which means "to deny utterly," "to refuse," "to reject," and "to deny." -- "Deny" is translated from a Greek word that means "to rejects" and "to deny utterly." The form is either the future tense or a tense meaning something that might happen at some specific time, past, present, or future. If the word is the "at some time" tense, it is in a form that indicates something that "might" happen. This later "might at some time" form is always used with "if" clauses, which is the sense here.

ἀπαρτισμόν; [1 verse](noun sg masc acc) "Finish" is apartismos, which means "completion", "precise", and "rounding off". -- The word "finish" is another unique word and it is difficult to translate because it only shows up three times in ancient Greek, once in a book on language by a Greek scholar, then by Jesus in the NT and then in writing about the NT,  It means "completion", "precise", and "rounding off".

ἀπάτη [3 verses] (noun sg fem nom) "Deceitfulness" is apate , which means "trick," "deceit," "guile," "treachery," and "fraud."  - "Deceitfulness" is from a noun that means "trick," "deceit," "treachery," and "fraud."

ἀπέχουσιν [8 verses](verb 3rd pl pres ind act "They have" is apecho, which means "to keep off or away from", "to hold one's hands off or away from", "to hold oneself off a thing", "to abstain or desist from it," "to project", "to extend", "to be far from," and "to receive payment in full." -- This verb literally means "to have from" or "to keep from." The "have from" meaning in business translations becomes "to receive payment in full." The sense of "keep from" means  "to keep off or away from" or "to hold away from." So this word not only has a double meaning but , amusingly,  almost contradictory meanings. 

ἀναπείρους,  [2 verses](adj pl masc/fem acc) "The maimed" is assumed to be anaperos, (ἀναπήρους)(adj pls masc acc) which means "maimed", and "mutilated", but the actual word in Greek is apeiroo, (verb 2nd sg pres ind act) which is a verb meaning "multiply to infinity".  All the ancient Greek sources agree on this verb. -- The fun word here is translated as "maimed", which is almost the Greek adjective that means "maimed" or "mutilated" but which is actually the Greek verb meaning "you multiply by infinity". It seems like a play on words as a side comment about the poor.  The Greek adjective meaning "maimed", unlike the other adjectives here, has no double meaning so it seems Jesus is adding one for it. 

ἀπῆλθεν. [22 verses](verb 3rd sg aor ind act) "Go away" is aperchomai, which means "to go away," "to depart from," "to spread abroad," and "to depart from life." -- The Greek verb translated as  "departed" means "to go away," "to depart from," "to spread abroad," and "to depart from life." 

ἀφαιρεθήσεται [2 verses](verb 3rd sg fut ind pass) "Shall...be taken away" is from aphaireo,  which means to "take away from", "set aside", "exclude", "separate",   "prevent", "hinder from" doing, and, in the passive,  "to be robbed or deprived of a thing. -- "Shall...be taken away" is another uncommon Greek word, which means to "take away from", "set aside", "exclude", and "to be robbed or deprived of a thing. 

ἀφανίζει, [3 verses] (verb 3rd sg pres ind act or verb 2nd sg pres ind mp) "They disfigure" is aphanizo, which means "to make unseen", "to hide", "to vanish" "to hush up", "to do away with", "to reject, "to remove", "to destroy", "to obliterate [writing], "to spirit away [a witness]", "to secrete", "to steal", "to obscure", "to mar", "to disguise [by dyeing]", "to spoil", "to make away with", "to drain [a cup of wine]," or "deprive of luster." -- The Greek verb translated as "to disfigure" encompasses many different forms of hiding or concealing something.

ἀφεδρῶνα [2 verses](noun sg masc acc) "Draught" is from aphedron, means "toilet" or "privy." It means literally "separate from sitting." A similar word was used in the Greek translation of Lev 12:5 to describe the separation of a woman bleeding after childbirth. The source seems to be a vulgar Macedonian word.  - The word translated as "draught" which means "toilet" or "privy. It is a word that only appears in the NT here to describe a place for dumping human waste. A lot of Bible translations skip this word because...

ἄφεσιν  [4 verses](noun sg fem dat) "Forgiveness" is the noun aphesis, which means "letting go," "release," "relaxation," "exhaustion," exemption from attendance," "leave of absence," "divorce, and "the beginning [of anything]."  - - (CW) "Forgiveness" is the noun that means "letting go," "release," "relaxation," "exhaustion," "liberty," "exemption from attendance," "leave of absence," "divorce," and "the beginning [of anything]." It is the noun form of the word usually translated as "forgive" in the NT that has a meaning closer to "let go."

Ἄφες [73 verses](verb 2nd sg aor imperat act) "Let" is aphiemi, which means "to let fall," "to send away," "give up," "hand over," "to let loose," "set free," "to get rid of," "to leave alone," "to pass by," "to permit," and "to send forth from oneself." The dative is the person it is left to. The accusative object is what is left, given away, etc. It can also mean to "remit" a debt or "excuse" a fault. With an accusative person as an object and an infinite, it means "to permit one." A genitive object is a thing "let go of." -- " (CW) The word translated as "forgive" primarily means "to let go," "to leave," "let loose," or "to send away."  It can also mean "remit" a debt or "excuse" a fault. It has the sense of leaving something alone and letting it drop. See this article for more. CW --Confusing Word -- The "forgive" does not capture the word's specific meaning.

ἀφίστανται. [2 verses](verb 3rd pl pres ind mp causal pres) "Fall away" is from aphistemi, which means "shall be absent", "shall be away from", and "shall desert".  - (CW, WV)  "Fall away" is a verb that means "shall be absent", "shall be away from", and "shall desert".  Though not a future tense, the verb describes something happening in the future The form is the middle voices, so "shall fall away by themselves." It is an uncommon verb for Jesus to use. He commonly uses other common words to say "fall away" or "depart". ---  CW --Confusing Word -- The action is in the future though the verb's tense is present. This an only be captured by the future tense in English. "  WV  --Wrong Voice - The verb in the middle voice requires the concept of "yourselves"  as its object or "by/for themselves."

ἀφοριοῦσιν [3 verses](verb 3rd pl fut ind act attic ) "Sever" is aphorizo which means "to mark off boundaries," "to separate," "distinguish," "bring to an end," "finish," "grant as a special gift," "banish," "set apart for rejection," and "distinguish."  - "Sever" is a verb which means "to mark off boundaries," and "to separate" in the sense of "distinguish" as well as "to banish."

ἀπιστήσας [1 verse]( part sg aor act masc nom ) "Believeth not" is apisteo, which means "to disbelieve", "to disbelieve in someone's words", " distrust ", "to doubt" and "to disobey." --

ἄπιστος [5 verses](adj sg fem voc/n0m) "Faithless" is apistos, which means "not to be trusted" "mistrustful," "incredulous," disobedient, "disloyal," or "suspicious."  - The Greek word translated as "faithless" means literally "no faith," but it meant "not to be trusted" and "mistrustful."

ἀπὸ [190 verses]​(prep) "From" is apo, a preposition of separation which means "from" or "away from" from when referring to place or motion, "from" or "after" when referring to time, "from" as an origin or cause. It also means the instrument "by" which a thing is done. Referring to time, it means "from," and "after."  Usually takes the genitive object. As a prefix, means "asunder," "completing," "ceasing,"  "back again," and "by way of abuse."--- (CW) The word translated as "from" means "from" in both locations and when referring to a source or a cause. It also means the instrument "by" which a thing is done and "away from." It is not the word form  usually translated as "of." Referring to time, it means "from," and "after." CW - Confusing Word -- The "of" does not capture the word's specific meaning.

“ἀποχωρεῖτε [1 verse](2nd pl pres ind act) "Depart" is apochoreo, which means to "go from" "go away from," "depart," "withdraw from," "give up possession of," "dissent from opinions," "turn out [people]," "to be successful," "to have recourse," and "to be distant [of places]." It also means "to excrete" when referring to bodily excretions, which may be the humor here. This word is only used one in the Septuagint, Jer 46:5 , where it is used to translated the Hebrew cuwg that means "to turn back." It is from two words, the preposition meaning "from" (same as the preposition below) and -choreo that means "to leave room for another," and "to make way." -- The verb "depart" means "to go away from" "to go forward," "to make progress," and "to advance." It also means "to excrete" bodily wastes.

ἀποδεκατοῦτε [3 verses] (verb 2nd pl pres ind act) "Pay tithe" is apodekatoo, which means to "tithe," "to take a tenth of," or "to pay a tithe." It is only used in the NT and is a combination of two Greek words "apo" ("from") and "dekatoo," ("to take a tenth").  - A made-up koined word is translated as "ye pay tithes." It appears only in the Gospels and an uncommon one for Jesus. It reverses the meaning of the normal word that means "to take a tenth" by adding the word "from" to it as a prefix. The sense is, "I take a tenth from [myself]."

ἀπεδήμησεν. [5 verses](verb 3rd sg aor ind act) "Went to a far country" is apodemeo, which means "to be far from home," "to be abroad," "to be on one's travels," and "to go abroad."  - - The verb translated as "went to a far country" that means "to be far from home" and "to go abroad." This word is used five times by Jesus, always in parables, always about a master go trusting his property to others.

ἀποδώσει [22 verses](verb 3rd sg fut ind act) "He shall reward"is apodidomi which means "to give back," "to restore," and "to deliver." It has the economic sense of "to sell" or "to give something for one's own profit." It begins with apo the preposition of separation and origin, the idea of "from" in English, -didômi which means "to give," "to grant," "to hand over," and "to describe." -- "Are delivered" is a compound verb that means "to give back," "to give over," and "to transmit." It literally means "to give from."  The form is  singular, "it has been given over."

ἀπεδοκίμασαν [5 verses](verb 3rd pl aor ind act) "Rejected" is apodokimazô, which means specifically "reject on scrutiny," "reject as unfit or unworthy," and "reject for want of qualifications."  - -- "Rejected" is a verb that means specifically "reject on scrutiny," "reject as unfit or unworthy," and "reject for want of qualifications."  Referring to a stone used to build a wall, we would say "reject as unfitting."

ἀποκαλυφθήσεται, [7 verses](3rd sg fut ind pass) "Shall...be revealed" is apokalypto, which means to "uncover," "disclose," "reveal," "unmask," "make bare," "become known," (middle passive) "reveal one's whole mind," (passive) "be made known," and as an adjective, "naked," and "shameless." -- "Shall...be revealed" is a compound form of the word meaning "to cover" and "to hide "with an "away from" which reverses its meaning, so it means to uncover or reveal and, in the passive, "to become known. " -- "Answered" is from a verb that means to "set apart," "choose," "answer" a question, "answer charges," and "defend oneself." In the passive, it means "to be parted or separated." Here, it is used as a noun and in the passive so "the one separated out." We saw the first use of this verb in Matthew 20:13, where it was used in exactly the same form.

“ἀποκαταστήσει” [2 verses](verb 3rd sg fut/aor ind/subj act) "Restore" is apokathistêmi, which means "re-establish," "restore," "reinstate," "pay [what is due]," "hand over," "deliver," and "return."  - -- "Restore" is from a Greek, which means "reestablish," "restore," "reinstate," and "return." Its base is a word that means "to stand" or "to set up."  This word is only used here and in the Mark parallel,.

ἀποκειμένην [1 verse] ( part sg pres mp fem acc ) "Kept laid up" is  apokeimai, which means to " to be laid away from", "to be laid up in store", "to be laid aside neglected", "to be exposed", and "to lie open to". -- "Laid up" is from a verb that Jesus only uses here. It is a verb that means "to be laid up in store" when referring to money, as it does here. But it also means  "to be laid aside neglected", which is the point of the story.

ἀποκλείσῃ [1 verse](verb 3rd sg aor subj act) "Hath shut" is apokleio, , which "shut off from", "shut out", "exclude from", "refuse", "close", and to "shut out". == "Hath shut" is from a Greek verb Jesus uses uniquely here. It means to "shut off from", "shut out", "exclude from", "refuse", "close", and to "shut out".  This is a special term, different than the simple "shut" root of this word used in the ten virgin story. However, since it refers to the "door", we lose these other ideas and have to say "shut the door". 

ἀπόκοψον [2 verses]( verb 2nd sg aor imperat act ) "Cut off" is apokopto, which means "cut off", "hew off", "exclude from reckoning", "cut short", "bring to an abrupt close," and "smite in the breast from mourning." -- "Cut off" is an uncommon verb for Jesus, used only here and in the next verse, that means "cut off", "hew off", "exclude from reckoning", "cut short", "bring to an abrupt close," and "smite in the breast from mourning." It is in the form of a command or request.

ἀποκριθεὶς [17 verses](part sg aor pass masc nom) "Answered" is from apokrinomai that means to "set apart," "choose," "exclude," "reject on examination," "decide," "answer" the question, "answer charges," and "defend oneself" and, in the passive, "to be parted or separated." In the passive, it means "to be parted or separated" or "give answer to" a question. -- "Answered" is from a verb that means to "set apart," "choose," "answer" a question, "answer charges," and "defend oneself." In the passive, it means "to be parted or separated" or "give answer to" a question.  In the Gospels, it is always translated as "answered."

ἀπόκρυφον [2 verses](adj sg neut nom) "Secret" is apokryphos, which means "hidden", "concealed", "underhand", "unknown",  "obscure", "recondite", and "hard to understand".  -- "Secret" is an adjective that means "hidden", "concealed", "underhand", "unknown",  "obscure", "recondite", and "hard to understand". 

ἀπέκρυψας [1 verse](verb 2nd sg aor ind act) "Thou hast hid" is apokrypto, which means to "hide from", "keep hidden from",  "hide from sight", "keep hidden, conceal",  "lose from sight", and "disappear".  - "Thou hast hid" is a Greek verb that means "to hide from", "to conceal from," and "to keep hidden from." It also means, interestingly, "to lose from sight." It has the same root as the common word meaning "to hide" used in Matthew. This form has a prefix meaning "from" on the front of it.

ἀποκτενοῦσιν [31 verses](verb 3rd pl fut ind act) "To kill" is apokteino, which means "to kill," and "to slay." It combines the word for "to slay" (-kteino) with the proposition, apo, indicating separation, meaning "from" or "away from." but it is a stronger form than the normal verb -kteino. It is more like our "slaughter." It is in the form of a present participle, "slaughtering" acting as a noun ("those destroying"). -- "To kill" is translated from a Greek word that means "slaughter" more than just "kill" because the base word means "slay." The Greek source has the sense of "kill off," that is, "killing" in a more thorough way. When we talk about "slaughtering" someone, we use it to mean destroying their reputation, the strength of their spirit and ideas as well as physically killing them. This is more the sense here. The word "destroy" also works, but a similar word from a different root meaning "kill" works better as "destroy,"

ἀπολάβωσιν [3 verses] (verb 3rd pl aor subj act) "Receive again" is from apolambano, which means "take or receive from", "receive what is one's due", "take of", "take a part of a thing", "regain", "recover",  "take apart or aside" (of persons),  "cut off", and "intercept." -- "Receive again" is a Greek verb that means "take or receive from", "receive what is one's due", "take of", "take a part of a thing", "regain", "recover",  "take apart or aside" (of persons),  "cut off", and "intercept."

ἀπώλειαν, [2 verses](noun sg fem acc) "Destruction" is apoleia, which means "destruction," and "loss", and "thing lost."  - The term used for "destruction" also means a "loss" and is often used to describe the destruction of sea vessels in the same sense we would use "wrecked." It has a secondary economic meaning of "financial ruin". Elsewhere in the NT it is translated as "waste". This word is only used twice by Jesus, but it appears seventy-four times in Greek OT.

ἐπέλειχον [1 verse](verb 3rd pl imperf ind act) "Licked" is apoleichō,  which means "lick up". --  "Licked" is from a Greek verb that Jesus only uses here that means "lick up".

ἀπολογήσησθε [2 verses] (verb 2nd pl fut ind mp) "Ye shall answer" is from apologeomai, which means "speak in defence", "defend oneself", and  "speak in support of". - - The Greek word translated as "ye shall answer" is only used in Christ's words in this verse and the next. It means to "speak in defense", "defend oneself", and  "speak in support of". This word is used only later in Luke in a very similar verse.

ἀπολύων [13 verses](part sg pres act masc nom) " "Shall put away" is apolyo. which means "to loose from" "to set free," "to release," "to acquit," "to divorce [a wife]," "to do away with," and "to begin to count." In the passive, it means "to be released," "to be separated [combatants]," "to be brought forth [a child]," and "to be delivered [of a mother]," and "to be undone." -- The Greek verb translated as "thou art loosed" means "to loose from" "to set free," "to release," "to acquit,"  and "to divorce [a wife]." Its root is the word that means "untie" with the sense of "untie from," so our word "released."

ἀπομασσόμεθα [1 verse](verb 1st pl pres ind mp) "We do wipe off" is from apomasso, which means "wipe off", "wipe clean", "level" a measure, "take an impression of" (sculpture), "copy", and "imitate". -- The Greek word translated as "We wipe off" means "wipe off", "wipe clean", "level" a measure, "take an impression of" (sculpture), "copy", and "imitate".  This word is used uniquely here by Jesus. 

ἀπενεχθῆναι [1 verse](verb aor inf pass) "Was carried" is apopherō,  which means to "carry off or away", "pay back", "return", "bring in", "bring", and "hand over as required". -- "Was carried" is a Greek verb that means to "carry off or away", "pay back", "return", "bring in", "bring", and "hand over as required".  This verb is also infinitive and passive. Again, the passive form doesn't fit the objective pronoun.  This verb is only used by Jesus here.

ἀποπλανᾷν [1 verb] ( verb pres inf act ) "Seduce" is from apoplanaō, which means "to lead astray," "to make to digress," and "to wonder from the truth." It is a metaphor for "seduce or "beguile."

ἀπέπνιξαν  [3 verses](verb 3rd pl aor ind act) "Choked" is apopnigô, which "to suffocate," "to choke," "to cut off," "to kill," "to suffocate," and "to be drowned." As in English, the is used to denote being choked with rage or frustration. - "Choked" is a verb that means "to choke," "to suffocate," and "to be drowned." As in English, it is used to denote being choked with rage or annoyance.

ἀποστάσιον.” [1 verse](part sg fut act neut acc) "A writing of divorcement" is apostasion, which is most likely the future participle of the verb, aphesteco, which means "to be absent" or "to be away from." The sense in the Greek here is that divorce is but one step away from adultery. -- This "writing of divorce" is not the a Greek word for "divorce" or "divorce papers." It isn't a noun at all, but a verb meaning "to be absent" or "to be away from." It is in the form of an adjective, "going-to-be-absent" or, since it is used as a noun "a going-to-be-absent" or as we would say in English, a "going to leave you note.". This is the Greek word used in the Septuagint for divorce papers, starting with Deu 24:1.There is even a connection to idolatry, which we will discuss in the next verse.

ἀποστέλλω [60 verses](1st sg pres ind act) "Send" is apostello, which means "to send off," "to send away," or "to dispatch."  --- (CW) The "send " here is a word that means "to send off" and "dispatch." It is the source of our word "apostle." This word is not the simple "send" but a more complex one that means "send out" or "send from." CW --Confusing Word -- The "sent" does not capture the word's specific meaning of "sent off" or "sent out."

ἀπόστολος [2 verses](noun sg masc nom) "He that is sent" is from apostolos, which means "messenger", "ambassador", "envoy", "order for dispatch," and "cargo dispatched by order." -- The Greek noun translated as "he that is sent" means "emissary," "envoys," or "messenger." But we don't want to confuse it with the Greek word translated as "angel" which also means "messenger."

ἀποστραφῇς. [2 verses](2nd sg aor subj pass ) "From...turn...thou away." is from apostrepho, which means "to turn back", "to guide back", "to turn away", "to dissuade from", "to bring back," and "to recall." In the passive, it means to "be turned back," "turn oneself from", "turn one's face away from", "abandon", and "desert." -- -- The word translated as "turn away" also has the sense of dissuading or frustrating someone in their desires. The English phrase "turning you back on someone" captures the sense very well. However, the sense of the "turn" is a violent form with the sense of "twisting."

ἀποσυναγώγους [1 verse](adj pl masc acc) "Out of the synagogues" is from aposynagogos, which means "expelled from the synagogues." It combines the word for synagogues with the proposition, apo, indicating separation, meaning "from" or "away from." "Synagogue" is from synagoge, which means a "bringing together," "assembly," "place of assembly," "contracting," "collection," "combination," "conclusion," and "demonstration." It comes from a Greek word Christ uses commonly, synago, to mean "gather" or "bring together." --  "Out of the synagogues" means being cast out of meeting places. not necessarily, religious services. It begins with a prefix indicating separation, the last part means "meeting places."

ἀποτάσσεται [1 verse](verb 3rd sg pres ind mp) "Forsaketh" is apotasso, which means to "set apart", "assign specially", "detach" soldiers, "appoint", "settle definitely", and "bid adieu" to a person. -- "Forsaketh" is a verb that Jesus only uses here that means to "set apart", "assign specially", "detach" soldiers, "appoint", "settle definitely", and "bid adieu" to a person. Since this isn't addressed to a person, the sense is "set aside."

ἀποτελῶ [1 verse](verb 1st sg pres ind act) "I do" is epiteleo (apoteleo) which means to "bring to an end," "complete," "produce," "accomplish," "perform," "render," "fill up," and "satiate." -- The Greek verb translated as  "I do" is used by Jesus only here. It isn't the normal "do," but it means "bring to an end," "complete," "produce," "accomplish," "perform," "render," "fill up," and "satiate."

ἀποθήκας, [4 verses] (noun pl fem acc) "Barns" is apotheke, which means "any place wherein to lay up a thing", "magazine", "storehouse", "burial-place", "refuge", "anything laid by", "store," and "store of favor."   Its root (theke) means a "storage chest" or "tomb."   - The word translated as "barns" generally means any storage area, basically a storehouse as opposed to a storeroom, since Jesus uses another word for that idea. It root is a word that means "storage chest" and "tomb."

ἀπέθανεν [14 verses] (3rd sg aor ind act) "Is dead" is from apothnesko, which means "to die,""to pass away," and "to die off." The prefix means "away. The root "to die."  - "Died" is a Greek verb that means "to die" and "to die off." Since the root word also means "to die," and the prefix means "away," the sense is to "pass away" or to "die off."

ἀποκρίθητέ [2 verses](verb 2nd pl aor subj/ind pass)is aprokrinomai, which means "to set apart", "to mark by a distinctive form", "to distinguish", "to choose", "to exclude", "to reject on examination", "to give an answer to", "to reply to [a question", "to answer charges," and "to defend oneself." The root is from krinô, which means "separate", "distinguish", "pick out", "choose," 'decide", "decide in favor of", "determine," and "form a judgment." --  (CW) "Answer" is from a very uncommon word for Jesus that, in the passive voice and this context, means "reply to" because it refers to a question. This is not the word usually translated as "answer."

ἄρα  [ 5 verses ](partic) "Then" is from ara, which means "there and then," "straightway," "then," "next," "mark you!," "for this cause," "so true is it that," and "namely." -- The word translated as "wherefore" means "there and then," "straightway," "then," "next," "mark you!," "for this cause," "so true is it that," and "namely." It is a particle marking a sudden change or explaining or drawing attention to a consequence of an action. It is used in questions that expect a negative answer. With the objective negative, it expects a positive answer.

ἄρα γε [3 verses](adv) Untranslated is ara ge. Ara means "there and then," "straightway," "then," "next," "mark you!," "for this cause," "so true is it that," and "namely." It indicates an immediate transition. It is also used to introduce a sentence that is a question that expects a negative answer.  The ge is an emphatic particle meaning "at least" and "indeed." It emphasizes the word to which it is associated. -- The word translated as "wherefore" is a particle marking a sudden change or explaining or drawing attention to a consequence of an action. It is used in questions that expect a negative answer. With the objective negative, it expects a positive answer.

ἀρχαίοις [2 verses](adj pl neut dat) "By them of old time" is archaios, which means as an adjective means "from the beginning", "from the source", "ancient", "simple", "silly", "former", "the Ancients [of people]", "anciently [adverb], and "the principle [in a loan],"  - -- The word translated as "old time" is an adjective that means "beginning" or "source" as an adjective and, as a noun, "the ancients" or "the beginning." It is in the form that usually means "to the ancients," but which can mean "by the ancients" making them an instrument. It could also mean "from the beginning" but Christ uses a different word to express that idea.

ἀρχῆς [13 verses](noun sg fem gen) "Beginning" is arche, which means "beginning," "origin," "first principles," "first place of power," "empire," and "command." In the plural, it means "the authorities," and "the magistrates." This is the word from which we get both "archbishop," primal bishops who can consecrate other bishops, and "archeology," the study of ancient. -- "Beginning" is a noun that means "beginning," "origin," "first principles," "first place of power," "empire," and "command."  In the plural, it means "the authorities," and "the magistrates."This is the word from which we get both "archbishop," primal bishops who can consecrate other bishops, and "archeology," the study of ancient history.

ἀρχιερεῦσιν [4 verses](noun pl masc dat) "Unto the Chief priests" is archiereus, which means "arch-priest" and "chief priest."  - "Unto the chief priests" is from a word that means "arch-priest," "high priest," and "chief priest."

ἀρχιτρικλίνῳ: [1 verse](noun sg masc dat) "Governor/master of the feast is architriklinos, which means "president of a banquet" from a two root words that means "high seater,: from the word that means "recline" as people did at banquets. 

ἀρξαμένου [14 verses](part sg aor mid masc gen) "Had begun" "Shall ye begin" is from archomai, which is a form of archô, which means "to be first," "to begin," "to make a beginning," "to rule," "to govern," and "to command." --  "Ye begin" is from a verb in the form of an adjective that means "to be first," "to begin," and "to make a beginning," "to rule," "to govern," and "to command."  The two meanings, "to start" and "to command" create different meanings when paired with the following verbs.  The form is someone acting on themselves, so "make a start for yourself" or "command yourself." 

ἄρχοντες [5 verses](noun pl masc nom) "The princes" is archon, which means "leader,""ruler," "commander," "official," and "magistrate." OR (part pl pres act masc nom) The "princes" is from the participle of arche (ἄρχω) meaning "being the first" and "making a beginning." Some forms of this word as the same as those of a slightly different noun, ἀρχός, which means "leaders" and also "assholes." - "The princes" is from the Greek word that means "leader," "ruler," and "magistrate." It is the participle meaning "being the first" and "making a beginning." Some forms of this word is the same as the plural of a slightly different Greek word, which means "leaders" and also "assholes."

ἄρνας [1 verse] (noun pl fem acc) "Lambs" is aren, which means primarily "wool", and, by extension, "lamb", and "sheep." --  "Lamb"  is the Greek word that primarily means "wool" and, by extension, "sheep" or "lamb". It appears only once in the Gospels, here. The common word usually translated as sheep that Jesus uses as a metaphor for his followers is more generic, referring theoretically to any form of herd animal. 

ἀρεστὰ [1 verse](adj pl neut nom/acc) "Please" is arestos, which means "acceptable," "pleasing," "sufficient" of amount," and "satisfactory." -  (WF) "Please" is from an adjective that Jesus only uses here, which means "acceptable," "pleasing," "sufficient" of amount," and "satisfactory." It is not high praised. This is an adjective, not a verb as translated.

ἀργὸν [3 verses](adj sg neut acc) "Idle" is argos, which means "not working the ground," "lazy," and "idle" when applied to people, but when applied to things (like words) "lying idle," "yielding no return," and "fruitless."  - "Idle" is an adjective that means "not working the ground," "lazy," and "idle" when applied to people, but when applied to things (like words) "lying idle," "yielding no return," and "fruitless."

ἄργυρον [1 verse](noun sg masc acc) "Silver" is arguros, which means "any white metal," "silver," "silver plate," "quicksilver," "silver-money," and, generally, "money." -- "Silver" is word that means any white metal or anything plated with white metal. It is also used to refer generally to money.

ἀργύριά [5 verses] (noun sg neut acc) "Money" is from argyrion, which means "small coin," "piece of money," "money," "cash," and "silver." -- The word translated as "money" is very uncommon for Christ. It means "money" in the sense we use the term "cash," referring to the actual metal "silver."

βροχὴ [2 verses](noun sg fem nom) ""Rain" is from broche, which means "rain" "moistening", "steeping (in brewing)", "inundation (of the Nile)," and "irrigation." The verb form is brecho. -- The word translated as "rain" primarily means "rain" but it also has the sense of irrigation flooding.

ἄριστόν[2 verses] (noun sg neut acc) "Dinner" is from ariston, which originally meant "breakfast" but later meant "luncheon." -- The word translated as "dinner" means "breakfast" or "lunch."

ἠριθμημέναι [2 verses](part pl perf mp fem nom ) "Numbered" is arithmeo, which means "to count," and "to number," but for the tax collector it also means "to count out," "to pay," and "to account." -- "Numbered" is the Greek source of our word "arithmetic," which means "to count," "to number," "to count out," "to pay," and "to account." It is in a form which indicates that they, as the subject, are acting on themselves, so "have accounted for themselves" or "have paid for themselves."

ἀρκετὸν [ 2 verses ](adj sg neut nom) "It is enough" is arketos, which means "satisfactory," "(it is) enough," and "sufficient." It is the adjective form of arkeo-, which means "to ward off," and "to keep off" and which is used to mean "to be strong enough," "to be a match for," and "to be satisfied with." -- "Enough" is translated from a Greek word that means "sufficient."  This is the adjective form of a word that means "to ward off," and "to keep off" and which is used to mean "to be strong enough," "to be a match for," and "to be satisfied with." The form is that of a subject but one without a verb.

ἀροτριῶντα  [1 verse](part sg pres act masc acc) "Plowing" is arotriaō, which means to "plough" and "till". "Plowing" is a Greek verb used by Jesus only here that means to "plough" and "till". 

ἄροτρον [1 verse](noun sg neut acc) "Plough" is from arotron, which means "plow", (in boxing) "a right-handed blow", and "organs of generation".  -- The word translated as "plough (plow)" means "plow" as in the device for breaking the ground for planting. This is the only time it is used in Jesus's words. Interestingly, it also has a sexual connotation as our English verb does. Here it means "organs of generation". 

“ἄρσεν [2 verses](noun sg neut acc) "Male" is arsen, which means "male," "the male sex," and "the masculine gender." It also means "mighty," "robust,"" "coarse" and "tough," which adds a little perspective to the idea. - "Male" is from a word that means "male," "the male sex," and "the masculine gender." It also means "coarse" and "tough," which adds a little perspective to the idea. It is not the word usually translated as "man" in statements such as "the Son of man," but a word Jesus only uses twice. It came from the Septuagint version of Gen 1:27.

ἄρτι [13 verses](adv) "Now" is arti, which means "just," "exactly," and "just now." -- (CW) The Greek word translated as "now" means "just" or "exactly and "now" in the sense of "just now" when applied to time. It is not the common adverb usually translated as "now" but one that means "just now" or "as yet" implying a change in the future. In English, we say "right now." CW - Confusing Word -- The "now" is not the common word usually translated as "now."

ἄρτους [32 verses](noun pl masc acc)"Bread" is artos, which means specifically a "cake of whole wheat bread," and generally "loaf," and "bread." -- The word translated as "bread" means "small loaf or cake of bread." It is more like a slice of bread today. It describes a thin 1/2 inch thick round or an oblong loaf of wheat bread, meant to be torn into pieces and not cut. It was closer to a flour tortilla or a piece of pan than a loaf of bread. "Bread" is one of Christ's most basic symbols, representing temporary physical nourishment as contrasted with permanent spiritual nourishment.

ἀρτύσετε; [2 verses](verb 2nd pl fut ind act) "Shall be seasoned" is from artyo, which means "arrange", "prepare", "make ready", "dress savoury (meat)", "season", "administer (property)," and "bequeath." -- "Seasoned" is another uncommon verb means "arrange", "prepare", "make ready", "dress savoury (meat)", "season", "administer (property)," and "bequeath."

ἄσβεστον. [1 verse](adj sg neut acc) "Never shall be quenched" is from asbestos which means "unquenchable," and "inextinguishable." -- -- Never shall be quenched" is a single adjective that means "unquenchable," and "inextinguishable." Though an adjective, the preceding article makes it more like a noun, "the unquenchable."

ἀσέλγεια, [1 verse]( noun sg fem nom) "Lasciviousness" is from aselgeia, which means "licentiousness," "wanton violence," and "insolence."

ἀφροσύνη: [1 verse]( noun sg fem nom) "Foolishness" is from aphrosyne, which means "folly" and "thoughtfulness."

ἀσκοὺς [4 verses](noun pl masc acc)  "Bottles" is askos, which means "skin," "hide," "skin made into a bag," "wineskin," "belly," "paunch," and "human skin." -- The term translated as "bottles" means "skins, and describes the leather containers, wine skins, used for wine used in Christ's time. The problem with updating the terms to bottles is that the analogy not longer works. The word also means "human skin" and is a clear metaphor for the container of philosophy: human beings.

ἀσπασμοὺς [4 verses](noun pl masc acc) "Greetings" is aspasmos, which means "greeting," "embrace," and "affection."  - The Greek word translated as "greeting," means "greeting," "embrace," and "affection."

ἀσπάσησθε [3 verses](2nd pl aor subj mp) "Ye salute" is aspazomai, which means "to welcome kindly", "to greet", "to be glad", "to kiss", "to embrace", "to cling fondly to", "to draw to one's self", "to follow eagerly [of things]", "to cleave to [of things], "to receive with joy," and "to salute [from a distance]." -- The word translated as "salute" it is translated as "greet" in most other Bible translated, but the idea is more enthusiastic that that. The word means "draw to yourself." It is used mostly to describe greeting, including the embracing and kissing of a greeting, but it also describe clinging to, and saying goodbye, where there can be embraces as well. It is in the form of either a statement or a command/request.

ἀσσαρίου [3 verses](noun sg neut gen ) "Farthing""Farthing" is assarion, which was one-tenth of a drachma, which was the standard silver coin of Greece. This was a medium sized coin, like our nickel or dime. -- "For a farthing" is the name of a coin of medium value, one that was worth one-tenth of the standard coin (drachma) used in the Greek world but four times more than the smallest coin. It is in the possessive case, which is the source of the "for."

ἀστέρες [2 verses](noun pl masc nom) "Stars" is aster, which means "star," "shooting star," and "meteor" and is used lyrically to refer to flame, light, and fire. It was also used, as in English, to refer to "illustrious" people.

ἀσθένεια [2 verses] (noun sg fem nom) "Sickness" is from astheneia, which means "want of strength", "weakness", "disease", "sickness," [in a moral sense] "feebleness", "to be weak, feeble, or sickly", "to be too weak" [to do a thing], and "decline." -- The Greek word translated as "sickness" more generally means "weakness" and has the sense of a generally failing health rather than a specific disease or health problem.

ἠσθένησα [3 verses](verb 1st sg aor ind act) "Sick" is from astheneo, which means "to be weak," "to be feeble," and "to be sickly."  - Surprisingly, the word used for "sick" is also an uncommon one despite all of Christ's work healing, he only uses it once before. It means "to be weak or sickly."

ἀσθενὴς [5 verses](adj sg masc nom) "Sick" is from asthenes, which means "without strength," "weak", in body "feeble", "sickly", in power, "weak", "feeble", in property, "weak", "poor", and "insignificant."-  - "Sick" is an  adjective meaning "weak," "sickly" "feeble in body," and "insignificant." This is an uncommon word for Jesus.

ἀστραπὴ [4 verses](noun sg fem nom) "Lightning" is from astrapê, which means "a flash of lightning," "lightning," and the "light of a lamp. " It is a metaphor for the "flashing" of the eyes. --  - "Lightening" is "a flash of lightning," "lightning," and the "light of a lamp. " It is a metaphor for the "flashing" of the eyes. (This word is translated in the Bible as lightning three out of four times it appears, but the description of it rising and setting in Matthew 24:27 makes it seem like Jesus uses it to describe the shining of the sun.)

ἀσύνετοί [2 verse](adj pl masc nom) "Without understanding" is from the Greek, asynetos, which means "stupid" "witless," "void of understanding," "witless," "not able to understand," and, in the passive, "not to be understood, and "unintelligible." Literally, "not" , that is, "intelligence" or "wise."   - "Without understanding" is from a Greek adjective that means "stupid" and "witless," literally "not intelligent." It is from a base word that indicates the ability to put things "together."

ἀθετῶν [3 verses](part sg pres act masc nom) "He that rejecteth" is atheteo, which means "to deny", "to disprove", "to cancel", "to render ineffective," and to "break faith with."  - The Greek word translated as "rejecting" means "to deny", "to disapprove of," and "to break faith" with someone.

ἀτιμάσαντες[3 verses]( part pl aor act masc nom ) "Entreated ...shamefully" is from atimazo, which means "to hold in no honor," "to esteem lightly," "to treat as unworthy," and "to bring dishonor upon." -- "Entreated...shamefully" is an uncommon verb which means "to hold in no honor," "to esteem lightly," "to treat as unworthy," and "to bring dishonor upon."  It is in the form of an adjective as well, "dishonoring."

ἠτίμασαν .[1 verse]( verb 3rd pl aor ind act ) "Shamefully handled" is  atimoo, which means "to dishonor", "to suffer indignity," and "to punish with."

ἄτιμος [2 verses](adj sg masc nom) "Without honor" is atimos, which means "dishonored," "unhonored," "not deemed worthy," "deprived of civic rights," "unavenged," "unpunished," and "without value." It is the negative of timos which means having a set value.  - "Without honor" is a Greek word that means, literally, "not valuable" and means "dishonored," "not honored," "not deemed worthy," "deprived of civic rights," "unavenged," "unpunished," and "without value."

αὐλὴν [3 verses](noun sg fem acc)  "Sheepfold" is from aule, which means "courtyard", "court", "housing for domesticated animals", "central courtyard of a house," generally, "dwelling", "abode", "chamber."  -   "Fold" is from a noun that means "courtyard", "court", "housing for domesticated animals", "central courtyard of a house," generally, "dwelling", "abode", "chamber."

‘ Ηὐλήσαμεν [2 verses](1st pl aor ind act) "We have piped" is from auleo, which means to "play on the flute," "fill with music," "play to (persons)," generally, "play," and, in the passive, "be played to," and "hear music."  - "We have piped" is a word that means specifically to "play on the flute," and generally, "play music." It is in a tense that indicates something happening at a specific point in time.

αὔριον [6 verses](adv) "To morrow" is from aurion, which means "tomorrow," "tomorrow at this time", and, as an adverb, "on the morrow", "till morning", "presently," and "shortly." -- The term translated as "the morrow," may be the closest Greek comes to "tomorrow," but the form is an adverb. However, it is introduced by an article ("the") which allows it to act like a noun. The word is an adverb meaning something more like "until tomorrow", "until the morning" meaning "shortly" or "presently." Unlike the noun "tomorrow" in English, this adverb doesn't take in the entire future like we use "tomorrow" to mean "the future". This Greek word always communicates the idea of "in a short time." The term indicates not now but the immediate future.

αὐστηρός [2 verses]( adj sg masc nom ) "Austere" is austēros, which means "harsh", "rough" and "bitter". -- "Austere" is an adjective that Jesus only uses in this story. It means "harsh", "rough" and "bitter". "Austere" is a kind interpretation of this word. 

αὐτὰ [27 verses](adj pl neut acc) "Them"  is auta, in the form of the plural, neuter pronoun "them" in the form of a direct object.  -- The word translated as "them" is the Greek word commonly translated as third-person pronouns in English in the form of a plural object of a verb or preposition for a neuter noun. When used as a noun, it is preceded by a definite article, and it means "the same."As the object of a preposition, an accusative object indicates movement towards something or a position reached as a result of that movement.

αὐτὴ [42 verses]( adv/adj sg fem nom ) "She/" is aute, which means is the singular adjective used as the subject pronoun in the feminine.  It also means "it" because feminine pronouns refer to things or ideas as much as to people.  This is also the adverbial form meaning "there." When used as a noun, it is preceded by a definite article, and it means "the same." However, feminine pronouns refer to feminine nouns, not just feminine people so this word can mean "it" as well as "she." -- The word translated as "she" is the Greek word commonly translated as third-person pronouns in English. This is also the adverb meaning "here" or "there."  The form is the singular subject of the sentence, and it is feminine. Since Greek active verbs include the singular form of the subject, when the subject is clear, this pronoun can be repetitive, emphasizing the subject. This is how we say "she herself" and "it itself" to emphasize the subject.  missing "herself/itself" -- (MW)  The subjective pronoun repeats the information in the verb so it should be repeated in English like "she herself." MW -- Missing Word -- This subject pronoun duplicates information in the verb so it needs a "herself/ itself" after "she/it" for emphasis. missing "she" -- (MW)  The subjective earlier pronoun repeats the information in the verb so it should be repeated before the verb for emphasis. MW -- Missing Word -- This subject pronoun duplicates information in the verb so it needs a "she" before the verb for emphasis.

OR

αὐτῇ [42 verses](adj sg fem dat ) "She/It" is aute, which means is the singular adjective used as the indirect object pronoun in the feminine.  It also means "it" because feminine pronouns refer to things or ideas as much as to people.  When used as a noun, it is preceded by a definite article, and it means "the same." However, feminine pronouns refer to feminine nouns, not just feminine people so this word can mean "it" as well as "she." A dative object of a preposition implies no movement but in a fixed position. With the "to be," it acts as a possessive, "his."-- The word translated as "she" is the Greek word commonly translated as third-person pronouns in English in the form of an indirect object. 

αὐτὴν [39 verses](adj sg fem acc) "It"  is auten, in the form of the singular, object, feminine pronoun "her/it." It refers to feminine nouns not just female people, so it is translated as both "she" or "it" depending on the context.   When used as a noun, it is preceded by a definite article, and it means "the same." As the object of a preposition, an accusative object indicates movement towards something or a position reached as a result of that movement. -- The word translated as "it" is the Greek word commonly translated as third-person pronouns in English in the form of a singular object of a verb or preposition. It refers to feminine nouns not just female people, so it is translated as both "she" or "it" depending on the context.

αὐτῷ [106 verses](pron/adj sg masc/neut dat) "Him" is  is auto, the dative case of the third-person, singular adjective that is used as a pronoun. The word also means "the same,""one's true self," and "the soul" as opposed to the body. It also means "of one's own accord." The form is the third person, plural as an indirect object of the verb or the object of a preposition.  When used as a noun, it is preceded by a definite article, and it means "the same."A dative object of a preposition implies no movement but in a fixed position. With the "to be," it acts as a possessive, "his."--  The word translated as "him" is the Greek adjective that acts like our third-person,  indirect object pronoun.

αὐτό   [24 verses](pron/adj sg neut nom/acc) "It" is auto, which means "it," the neuter pronoun as a subject or object. It also means "itself," and "the same." When used as a noun, it is preceded by a definite article, and it means "the same." An accusative object indicates movement towards something or a position reached as a result of that movement. Event may show the amount of time -- The word translated as "it" is the Greek word commonly translated as third-person pronouns in English.  Here it is neuter in the form of a subject or object of a verb or preposition.  

αὐτοὶ [32 verses](pron/adj pl masc nom) "Ourselves" is autoi. the nominative case of the third-person, plural adjective that means "themselves," "ourselves," "yourselves," "the same," "one's true self," and "the soul" as opposed to the body. It also means "of one's own accord."  While other forms of this word are used as pronouns, this form is used for emphasis, since the subject pronoun is part of the verb. -- they -- This is from the third-person, plural form of the verb. - missing "themselves" -- (MW)   "Themselves" is the nominative case of the third-person, plural adjective that means "themselves," "ourselves,""yourselves," "the same," "one's true self," and "the soul" as opposed to the body. While other forms of this word are used as pronouns, this form is used for emphasis, since the subject pronoun is part of the verb. Without a verb, the sense is "they are." -- MW -- Missing Word -- This subject pronoun duplicates information in the verb so it needs a "themselves" after "they" for emphasis.

αὐτοῖς [55 verses](pron/adj pl masc dat) "Them" is autois, the dative, plural case of the third-person, plural adjective that is used as a pronoun. The word also means "the same,""one's true self," and "the soul" as opposed to the body. It also means "of one's own accord." A dative object of a preposition implies no movement but in a fixed position. -- The word translated as "them" or "to them" is the Greek adjective that acts like our third-person pronoun. The form is the third person, plural as an indirect object of the verb or the object of a preposition.

αὐτομάτη [1 verse](adj sg fem nom or verb 3rd sg imperf ind act) "Of herself" is either the adjective, automatos,  that means "of one's own will", "spontaneously", "happening of themselves", "without visible cause," and "accidental" or it is automateo,  which is form of the verb αὐτοματίζω (automatizo) that means to "act of oneself," "act offhand," "happen of themselves", and "act spontaneously."  - "Of herself" is  unique word that Jesus only uses here. It is likely a play on words. It can be either an adjective  that means "of one's own will", "spontaneously", and "happening of themselves" modifying "earth",  or it is a verb that means to "act of oneself," "act offhand," "happen of themselves", and "act spontaneously." This word begins the sentence.

αὐτῶν [86 verses](pron/adj pl masc/fem/neut gen) "Their" is auton, is the genitive case of the third-person, plural adjective that is used as a pronoun. The word also means "the same," "one's true self," and "the soul" as opposed to the body. It also means "of one's own accord." -- The word translated as "their" is the Greek adjective that acts like our third-person pronoun. The form is the third person, plural in the genitive form. It is used as a possessive or the object of a verb or preposition.  As a preposition's object means a movement away from something or a position away from something else. This pronoun follows the noun so "of theirs."

αὐτὸν [124 verses](pron/adj sg masc acc) "Him/It" is auton, is the masculine, accusative case of the third-person, singular adjective that is used as a pronoun. Masculine pronouns can refer to things as well as people, so it can be it."  The word also means "the same," and "of one's own accord." An accusative object of a preposition indicates movement towards something or a position reached as a result of that movement. Event may show the amount of time.  However, masculine pronouns refer to masculine nouns, not just masculine people so this word can mean "it" as well as "he." As a preposition's object indicates movement towards something or a position reached as a result of that movement. Events may show the amount of time. -- The word translated as "him" is the Greek adjective that acts like our third-person pronoun. The form is the third person, singular, masculine as a direct object of a verb or preposition. 

αὐτος [20 verses](adj sg masc nom) "He/It" is autos, which means is the singular adjective used as the subject pronoun in the masculine.  It also means "it" because masculine pronouns refer to things or ideas as much as to people.  -- The word translated as "he/it" is the Greek word commonly translated as third-person pronouns in English.  The forme is the singular subject for the sentence, and it is masculine. However, masculine pronouns refer to masculine nouns, not just masculine people so this word can mean "it" as well as "he." Since Greek active verbs include the singular form of the subject, when the subject is clear, this pronoun can be repetitive, emphasizing the subject. This is how we say "he himself" and "it itself" to emphasize the subject. missing "himself/itself" -- (MW)  The subjective pronoun repeats the information in the verb so it should be repeated in English like "he himself or "it itself." MW -- Missing Word -- This subject pronoun duplicates information in the verb so it needs a "himself/itself" after "he/it " for emphasis.

αὐτοὺς [62 verses](pron pl masc acc) "Them"  is autous, in the form of the plural, masculine pronoun "them" in the form of a direct object.  An accusative object indicates movement towards something or a position reached as a result of that movement. Event may show the amount of time. As the object of a preposition, an accusative object indicates movement towards something or a position reached as a result of that movement. -- The word translated as "them" is the Greek word commonly translated as third-person pronouns in English in the form of a plural object of a verb or preposition.

αὐξηθῇ [6 verses](verb 3rd sg aor subj pass) "It is grown"  is auxano, which means to "increase," "increase in power," "strengthen," "exalt by one's deeds," "glorify," "exalt by one's deeds," "glorify," "amplify," "exaggerate," "bring up," and "sacrifice." In the passive, it means "grow," and "increase" is size, strength, or power. -- "It is grown" is from a Greek verb that means "to grow large," "to increase in power," and "to grow up."

ἀξία, [12 verses](adj sg fem nom) "Worth" is axios, which means "counterbalancing," "weighing as much," "of like value," "worth as much as," "worthy," "goodly," "deserved," "due," "worthy," "estimable," "worthy of," "deserving," "fit," "due," and "as deserved." -- The word translated here as "worthy" means "counterbalancing." It is the idea of weighing the same as something of equal value. From this comes the idea of "being worthy" or "due," not from inherent worth but because you give value for equal value. 

βαλλάντιον, [4 verses](noun sg neut acc) "Purse" is from ballantion, which means "bag", "pouch", and "purse." -- The Greek word translated as "purse" here means "bag", "pouch", and "purse." This word is only used in Luke, for the first time here. 

ἔβαλον. [54 verses](verb 3rd pl aor ind act) "Cast" is ballo, which means "to throw," "to let fall," "to cast," "to put," "to pour," "to place money on deposit," "push forward or in front [of animals]," "to shed," "to place," "to pay,"to throw [of dice,]" "to be lucky," "to fall," "to lay as foundation," "to begin to form," "to dash oneself with water," and "to bathe." -- The word translated as "cast" has a number of meanings revolving around "throw" as we do in English with both "throw" and "toss." Jesus often uses this word in the same way we use "dump" in English. It is a word that he frequently uses in a light-hearted way. In dice, it means "to throw" the dice, but with the sense of being lucky. See this article about a related word.

βάπτισμα [6 verses](noun sg neut nom/acc) "Baptism" is baptisma, which is only in the New Testament and means means "dipping" and "dunking." - - (UW)The Greek noun for "baptism" appears for the first time in the NT. However, it comes from a Greek verb that means to "dip" or "to plunge" and was used for many different ideas ranging a town being "flooded" to a person being "drown" and from someone being "over their heads" in debt to "getting in deep water."  It is an untranslated Greek word adopted into English. UW --Untranslated Word -- The word "baptism" means "dunking." It is an untranslated Greek word adopted into English.

βαπτιστοῦ: [3 verses](noun sg masc gen) "The baptist" is from baptistes, which means "one who dips," and "baptizer."  - - "The Baptist" is a noun that means "one who dips." In English, we would say "the Dipper" or "the Dunker."

ἐβάπτισεν [8 verses] ( verb 3rd sg aor ind act ) "baptized" is baptizo, which means "to dip," "to plunge," "to be drenched," "to be drowned," and "getting in deep water."   - (UW)The Greek word translated as "baptize" means "to dip," "to plunge," "to be drenched," "to be drowned," and "getting in deep water."  It is an untranslated Greek word adopted into English. UW --Untranslated Word -- The word "baptize" means "dunking." It is an untranslated Greek word adopted into English.

βάψω  [2 verses](verb 1st sg fut ind act) "Have dipped" is bapto, which means "dip", "temper" (metal), and "dye".   - "He may dip" is the Greek verb that means "dip", "temper" (metal), and "dye".  The "may" comes from the form which is one of possibility. This is the root word for "baptism". 

Βαραχίου, [1 verse](noun sg masc gen) "Barachias" is Barachias, which is the Greek form of the Hebrew name "Berechiah."

βαρέως [1 verse] (adv) "Dull" is from bareos, which as an adverb means "impatiently," "slowly," "with dignity," "(of hearing) with disgust," "heavily," "pressed down," "with difficulty," and "weighed down;" as an adjective, not the form here, it means "heavy in weight," "heavy with age," "infirmity or suffering," "heavy to bear," "grievous," "burdensome," "grievous," "oppressive," causing disgust," "indigestible," "violent," "weighty," "grave," "ample," "of persons," "severe," "stern," "wearisome," "troublesome," "overbearing," "important," "powerful," "difficult," of soldiers "heavy-armed," of sound, "strong, deep, bass," of musical pitch, "low," of speech, "unaccented," and of smell, "strong, offensive." - "Dull" is from an adjective/adverb which means generally as an adjective "heavy (in many forms)" and, as an adverb "heavily," but with many, many specific uses. Here it is in the form of a adverb and has a specific meaning of "with disgust" when applied to listening.

βάρος [1 verse](noun sg neut acc) "The burden" is baros, which means "weight," "heaviness," "burden," and, in a positive sense, "abundance."   - "Burden" is from an adjective that means "weight," "heaviness," "burden," and, in a positive sense, "abundance." Here, it has the sense of the greater part, what the Greeks would call "the weight" of something.

βαρέα [2 verses]] (adj pl neut nom) "Heavy" is barys, which means "heavy in weight," "heavy of strength and force," "heavy with age, infirmity or suffering," "pregnant," "heavy, slow," "heavy to bear," "grievous," "burdensome," "oppressive," "causing disgust," "unwholesome," of persons, "severe," "stern," "wearisome," "troublesome," "overbearing," of sound, "strong," "deep," "bass," of smell, "strong," and "offensive."  - The Greek word translated as "heavy" (used by Jesus in two verses) means "heavy in weight," "heavy with age, infirmity or suffering," "grievous," "oppressive," "causing disgust," and many other negative ideas. This negativity comes from the idea that negative things fall to earth and positive ones fly to the heavens. Its only positive meaning is "pregnant."

βασανισταῖς [1 verse](noun pl masc dat) "Tormentors" is from basanistes, which means "examiner," "questioner," "torturer," "jailer," and "one who tests."  - The word translated as "tormentors" means "examiners," "testers," or "questioners" but the idea was the questioning was done using various motivating techniques to get people to talk.

βασάνοις, [2 verses](noun pl fem dat) "Torments" is basanos, which means "touchstone" (used to test for truth), generally, "test", "trial of genuineness", a "trial" of strength, "inquiry by torture", "confession upon torture",  and "agony" of battle.  - "Torments" is a Greek noun that means "touchstone" (used to test for truth), generally, "test", "trial of genuineness", a "trial" of strength, "inquiry by torture", "confession upon torture",  and "agony" of battle. It is used only in this story by Jesus. 

βασιλεία [98 verses](adj sg fem nom) "Kingdom" is basileia, which means "kingdom," "dominion," "hereditary monarchy," "kingly office," (passive) "being ruled by a king," and "reign." -- The word translated as "kingdom" can be the region, the reign, the castle or the authority of a ruler. Christ does not seem to use it to mean a physical region, so its translation as "reign" or "realm" seems more appropriate. This is especially true because the "reign" of a king means the execution of his will.

βασιλείοις     [1 verse](adj pl masc dat) "King's courts" is basileios which means kings' courts" means "kingly dwelling," "seat of the empire," "capital," "palaces" and similar ideas. This is the only time it is used in the NT, but it is a form of the frequently used word meaning "king". -- "The noun translated as "kings' courts" "kingly dwelling," "seat of the empire," "capital," "palaces" aThis is the only time it is used in the NT, but it is a form of the frequently used word meaning "king". 

βασιλεῖ [27 verses](noun sg masc dat) "King" is basileus, which means a "king," "chief," "prince," "lord," "master," "a great man," and "the first and most distinguished of any class." It is a form of the word used for "kingdom." -- "King" is translated from a Greek word which means a "king" or "chief."

βασίλισσα [2 verses](noun sg fem nom) "The queen" is basilissa, which means "queen," "empress," and "wife of the ruler." It is the female form of basileus, which means a "king," "chief," "prince," "lord," "master," "a great man," and "the first and most distinguished of any class." It is a form of the word used for "kingdom."  - "The queen" is from is the female form of Greek word that means "king" or "ruler," so means "queen," "empress," and "wife of the ruler."

βαστάσασι [6 verses](part pl aor act masc dat) "Have born the burden" is bastazo, which means "to lift up," "to raise," "to bear," "to carry," "to endure," and "to carry off, "produce," "yield," of land."  - "Which have born" is from a verb that means to "lift up" "raise," "endure," and "bear." Jesus only uses it six times, always in the sense of taking up a heavy responsibility.

βάθος [3 verses](noun sg neut acc) "Deepness" is bathos, which means "height" or "depth" measuring up or down. In Greek, it was also used as a metaphor (as it is in English) for depth of mind, e.g. "He is deep."  - "Deepness" is a Greek noun that means "height" or "depth" measuring up or down. In Greek, it was also used as a metaphor (as it is in English) for depth of mind, e.g. "He is deep." The exact phrase here is "no seeming depth" which we would describe in English as "shallowness."

ἐβάθυνεν [1 verse](verb 3rd sg aor ind act) "Deep" is from bathyo, which means to "deepen", "hollow out", and metaph., "go deeply into a subject".  The "deep" here is also a verb. It means to "deepen", "hollow out", and metaph., "go deeply into a subject."  - "Deep" is from bathyo, which means to "deepen", "hollow out", and metaph., "go deeply into a subject".  The "deep" here is also a verb. It means to "deepen", "hollow out", and metaph., "go deeply into a subject."

βάτου (4 verses)(noun sg neut gen) "Bush" is batos, which means "bramble." -- "Bush" is from a noun Jesus uses four times that means "bramble."

βάτους [1 verse](noun pl fem acc) "Measures" is from batos, the Greek form of the Hebrew word baṯ, בַּת, a measure of liquid of between eight and nine gallons. It is also a Greek word  batos, which means "bramble." Greek words spelled the same also mean "blackberry" and "fish". 

βατταλογήσητε [1 verse](verb 2nd pl aor subj act)"Use vain repetitions" is battalogeo, which means "to speak stammeringly", "to say the same thing over and over again," and "to prattle." -- The Greek word that gets translated as "use vain repetitions" means "to stammer" or "to repeat the same words over and over." is an inherently humorous word about words. It ends with "logeo," which is usually translated in the KJV as "word." It is made from the name of either a famous stammer, Battos, the king of Cyrene, or a wordy and boring poet, Battus. It means "saying the same thing over and over."

βδέλυγμα  [3 verses]( noun sg neut acc ) (noun sg neut acc)"Abomination" is bdelygma, which means "abomination," but this word appears only in the NT. A related word, bdelugmia, means "sickness," "nausea," "filth," and "nastiness." The verb form, bdelussomai, means "to feel loathing for food," "to make stink," and "to make loathsome." The most common word of this base is the adjective, bdeluros, which means "disgusting" and "loathsome." In the source reference, Dan 12:11, the Hebrew word is shiqquwts, which means "detestable things," "idol," "impure clothing," and "flesh of victims." The root, shaqats, means "to contaminate," and "to pollute." - "Abomination" is translated from a Greek word appears first in Septuagint, the Greek OT, but it doesn't appear elsewhere in Greek writings, except, of course, in the NT and religious writing after Christ. It is translated consistently as "abomination," but a related noun means "sickness," "nausea," "filth," and "nastiness." The verb form means "to feel loathing for food," "to make a stink," and "to make loathsome." The most common word of this root word is the adjective that means "disgusting" and "loathsome." In the source reference, Dan 12:11, the Hebrew word means "detestable things," "idol," "impure clothing," and "flesh of victims." The root means "to contaminate," and "to pollute."

βεβηλοῦσιν[1 verse] (3rd pl pres ind act ) "Profane" is from bebêloô, which means "to profane," "to pollute" and "to defile" especially meant to refer to the Sabbath.  - "Profane" is a verb means "to pollute" and "to defile" especially meant to refer to the Sabbath. It is in the present tense. 

Βεεζεβοὺλ [4 verses](noun masc sg) "Beelzebub" is from the Greek Beelzeboul, which has no Greek meaning because it is from the Hebrew ba‘al zbûb, which means "Lord [of the] Flies" which is a mockery of the Hebrew ba‘al zbûl, "Lord Prince." Ba'al, of course, was one of the pagan gods mentioned often in the Old Testament, but the word means simple "Lord." - Jesus refers to the personalization of evil with the term "Beelzebub". It is not based upon any Greek word. The word "Ba'al Zebub" ("Lord of the Flies" or "Lord of the Flyers") is a Hebrew pun on "Ba'al Zebul" meaning "Lord of the Manor." Christ refers to this pun in Matthew 10:25 using the Greek word "master of the estate" to introduce it. However, in Matthew 12:27, Christ uses this term to refer to the refer to the controller of demons. For more information, see this article.

βελόνης  [1 verse](noun sg fem gen) "Needle" is from belone, which means "needle." This is more of a sewing needle. -- "Needle" is translated from a Greek word that means "needle."

Βηθσαιδάν: [2 verses](noun sg voc)  Bethsaida is from the Greek word Bethsaida, which is the name of a village in Galilee. -- This is the name of a village in the north Galilee to the east of Chorazin.

βιάζεται, [2 verses](3rd sg pres ind mp) "Suffereth violence" is from biazo, which means to "constrain," "be hard pressed or overpowered," "be forced or constrained to do," "forcibly made slaves." " make good," "suffice to discharge (a debt)," "carry by force," "act with violence, " "use force," and "contend or argue vehemently."  - "Suffers violence" is a verb that means "to constrain," "to force," and "to use violence." However, it not a true passive, but in the form where the subject is acted upon by or for itself. This is an uncommon word for Christ to use, so it stands about a chosen specifically to make his point. 

βιασταὶ [1 verse](noun pl masc nom ) "The violent" is from biastes, which means "forceful," "one who uses force," "a violent man," and "mighty."  - "The violent" it is a Greek noun that means "forceful" and "mighty." It is a form which indicates that it is the indirect object of the verb. This noun and the previous verb are different forms of the same word. In English, only the word "force" works in a similar way. This is also an uncommon word for Christ to use. The word is plural so was add a "the" in front of it to indicate we mean a group of people. We could also say "violent ones" to capture the same idea. 

βίου [5 verses](noun sg masc gen) "Life" is bios, which means "mode of life," "livelihood," "means of living," "the world we live in," "a biography," and "caste."  ---  "Living" is a noun that means "mode of life", "livelihood", "means of living", "the world we live in", "a biography," and "caste."

βλασφημήσωσιν: [4 verses]( verb 3rd pl aor subj act) "Blaspheme" is blasphemeo, which means "to speak profanely of sacred things", "to offer rash prayers", "to speak ill of", "to slander," and, since the NT, "to speak irreverently of God." -- (UW) "Blaspheme" is the verb from the same root as above. It  means "to speak profanely of sacred things", "to offer rash prayers", "to speak ill of", "to slander," and, since the NT, "to speak irreverently of God."  UW --Untranslated Word -- The word "blaspheme" means "to slander." It is the untranslated Greek word adopted into English.

βλασφημία [4 verses](noun sg fem nom) "Blasphemy" is from blasphemia, which means "slander," "profane speech," "word of evil omen," and "irreverent speech against God." - (UW) This word means "word of evil omen," "profane speech," "slander," "defamation," and "abuse." Our word "blasphemy" comes directly from the Greek word, via the Bible. So our word came to mean specifically "slander against God." This word is only used twice in the Greek OT, to translate different Greek words, one is the Hebrew phrase that means "speak amiss error" and the other a Hebrew word that means "contempt." UW --Untranslated Word -- The word "blasphemy" means "slander." It is the untranslated Greek word adopted into English.

ἐβλάστησεν [2 verses](verb 3rd sg aor ind act) "Sprung up" is from blastano, which means "to sprout," "to bud," and "to grow." It is a metaphor for "to come to light," "to shoot forth," and "to be born." - - "Spring" is a verb that means "to sprout," "to bud," and "to grow." It is a metaphor for "to come to light," "to shoot forth," and "to be born."

βλέπετε: [46 verses](2nd pl imperf ind act) "See" is from of blepo, which means "to look," "to see," "to look to," "to look like," "to rely on," "to look longingly," "to propose," "to beware," "to behold," and "to look for." Used with the preposition meaning "from" (ἀπὸ) to means "watch out."-- The verb translated as "see" means "to see," "to watch," "to look to," "to look like," "to beware," and "to look for." It is best translated as "watch" if possible to avoid confusions with the other verb that means "see" in a way that aligns more with English. It is the more tangible sense of seeing, such as seeing what is right in front of you rather than understanding so  "watch" works better.  "Look" does not work as well because it doesn't take a direct object and this word does.

βλητέον. [1 verse] (adj sg masc acc) "Must be put" is bleteos, which is defined from the translation of this verse as "one must throw," or "one must put." However, the verb root,  ballo, means "pour" when uses with liquids so that works better here. However, this word only occurs once in ancient Greek, in this verse so this is the only precedent for translation. It definition is taken from the meaning of the verb ballo that is used in Matthew 9:17. There is nothing here that indicates a meaning of "must." In the Latin Vulgate, a verbal adjective is used. It is definitely not an active verb as used here. Though it is not a normal participle form of the root, which means "toss," it seems like "tossing," a verbal adjective form of the root works best.

βοώντων [1 verse](part pl pres act masc gen) "Cry" is from boao, which means to "cry aloud," "shout," "roar," and similar ideas.  -- "Cry" is from a verb that means "to cry out" or "the shout out." It is used by Jesus uniquely in this verse. It is in the form of an adjective, "crying out" introduced by an article, "those crying out."  However, it is in a possessive form, which, when used with time (day and night) has the sense of "during," so the sense is "during these crying out unto him day and night."

βορρᾶ {βορέου}[1 verse](noun sg masc gen) "North" is borras, which means "north" or "north wind". -- The word translated as "north" is not the common ancient Greek word for "north" but it is used in modern Greek. The common word for "north" actually means "north wind" or the direction of the north wind. There is no article used, so not "the north" but simply "north" as a direction. 

βόθυνον, [3 verses](noun sg masc acc) "Pit" is from bothunos, which means "pit" and "well." It is a version of bathuno, which means "to make deep," "deep," and, interestingly, "poverty."  - "Pit" is a word that means "pit" or "well." It is a verb that means "to make deep," "deep," and, interestingly, "poverty." Its use here seems to indicate a "wallow" or "pond."

βουλεύσεται [1 verse](verb 3rd sg fut/aor ind mid) "Consulteth" is bouleuō, which means "take counsel, deliberate," "sit in council," "take counsel with oneself," "deliberate," "determine with oneself," and "resolve on."  -- "Consulteth" is another verb that Jesus only uses here. It means to "take counsel, deliberate," "sit in council," "take counsel with oneself," "deliberate," "determine with oneself," and "resolve on."  It is the active verb, but the form is again amusing because the subject acts on himself, "determine for oneself" or "decide for himself." 

βούληται [3 verses](3rd sg pres subj mp} "Will" is boulomai, which isn't the word that indicates a future action as in English. It means "to will," "to wish," and "to prefer." Here, it might be best translated as "chooses to."  - "Will" is from a Greek verb that doesn't indicate a future action as in English. It means "to will," "to wish," and "to prefer." It is in the form where the subject (Christ) act on himself.

βοῦν [3 verses](noun sg masc acc)"Ox" is bous, which means " bullock", "bull", "ox", metaph. of any "dam" or "mother". -- The word translated as "ox" means "bull" or "ox". It is an uncommon word. 

βρέχει[ [3 verses](3rd sg pres ind act) "Sends rain" is brecho, which means "to wet", "to moisten", "to shower [with wealth]", "to bath [in sweat]", "to get drunk", "to rain", "to send rain," and "to be filled with water." -- The Greek word translated on "sendeth the rain" means "to moisten" and "to wet," but it has a lot of additional meanings including "to bath in sweat", "to shower", and "to get drunk." Ir doesn't have any direct connection to teh word rain" in the same way we use "shower on" to mean "rain on". However, this sense also has a specific sense of "showing with wealth." This is the verb from of the Greek word that means "rain" and "irrigation" and other ideas of moistening.

βροχὴ [2 verses](noun sg fem nom) ""Rain" is from broche, which means "rain" "moistening", "steeping (in brewing)", "inundation (of the Nile)," and "irrigation." The verb form is brecho. -- The word translated as "rain" primarily means "rain" but it also has the sense of irrigation flooding.

βρῶμά  [2 verses]( noun pl neut acc )"Meats" is from broma, which means "that which is eaten", "food," and "meat." -- "Meats" is another uncommon word for Jesus, but a common work in ancient Greek. It means "meat," "food," or literally, "things eaten." It is plural.

βρῶσις [6 verses](noun sg fem nom) "Meat" is from brosis, which means "meat", "pasture", "eating, "taste," and "flavor."  -- This word means "meat", "pasture", "eating, "taste," and "flavor. It is from a verb meaning "eating" and "eating up." Jesus only uses this word six times, always in the sense of "eating."

βρυγμὸς [7 verses](noun sg masc nom) "Gnashing" is brugmos, which means "biting," "gobbling," and "chattering."  - The word translated as "gnashing" which primarily means "biting." However, the noun form is very formal, like "gnashery."

βρυγμὸς[6 verses] (noun sg masc nom) "Gnashing" is brugmos, which means "biting," "gobbling," and "chattering."  - The word translated as "gnashing" which primarily means "biting."

βύσσον  [1 verse](noun sg fem acc) "Fine linen" is byssos,  which means "flax", and the linen made from it. -- "Fine linen" is from the Greek word that means "flax", and the linen made from it, 

Κηφᾶς [1 verse](Aramaic word) "Cephas" means "rock" or "stone" in Aramaic. - Cephas, - This is the Aramaic word for "rock" or "stone." Note how it is translated by the Bible writer. If all of Jesus's words were Aramaic, there is no reason to pick out this one for not translating. The Gospel writer is indicated that Jesus said everything else in Greek, but used this Aramaic word. See this article.

χαίρει [14 verses](verb 3rd sg pres ind act) "He rejoiceth" is chairo which means "rejoice," "take pleasure in," and "welcome."  -- The Greek verb translated as "rejoice" means "rejoice," "take pleasure in," and "welcome." The thing "taken pleasure in" is an indirect object.

χαλκὸν [1 verse](noun sg fem acc) "Brass" is chalkos, which means "copper," "bronze," "anything made of metal (esp. of arms)," "vessels of copper," "cauldron," "urn," "copper money," "bronze plate" and "tablet." -- "Brass" is a word that means either copper or bronze, or generally, anything made of metal, specifically weapons.

χαρᾶς [14verses](noun sg fem gen) "Joy" is chara, which means "joy" and "delight." -- "Joy" is from a word that means "joy" and "delight." More about Christ's use of emotions in this article.

χάριν, [1 verse](noun sg fem acc, adv, prep) "Where-" is charin, which means "outward grace or favor", "beauty", "gracefully", "grace or favor felt", "sense of favor received", "thankfulness", "gratitude", "a favor done or returned", "boon", "gratification", "delight", (as an adverb), "in any one's favor", "for his pleasure", "for his sake",  (as a preposition), "for the sake of", "on behalf of", and "on account of".  - This word could be noun, adv, or preposition and it is used only here by Jesus, so we cannot say how he usually used it. It was clearly carefully chosen for its special meaning but which?  It means "outward grace or favor", "beauty", "gracefully", "grace or favor felt", "sense of favor received", "thankfulness", "gratitude", "a favor done or returned", "boon", "gratification", "delight", (as an adverb), "in favor", "for pleasure", "for sake",  (as a preposition), "for the sake of", "on behalf of", and "on account of". The primary adverbial meaning, "in favor" seems the most likely. 

χάρις [4 verses](noun sg fem nom) "Thank" is charis, which means, in objective sense, "outward grace" or "favour", "beauty", in subjective sense, "grace" or "favour felt",  "kindness", "goodwill", in concrete sense, a "favour" done or returned, "boon", "gratification", "delight",  with many special uses. -- The Greek word translated as "thank" is complicated. It means the appearance of beauty and grace. On the part of a doer, it is "kindness" and "goodwill". On the part of the receiver, it means "thankfulness" and "gratitude". Generally, it means gratification", "delight",  with many special uses. It is the subject of this phrase. It also means "the owed gratitude" and "to be beholden". 

ἐχαρίσατο. [1 verse](verb 3rd sg aor ind mp) "He frankly forgave" is charizomai, which means to "say or do something agreeable", to "oblige", "humor", "make oneself agreeable", "comply",  "gratify or indulge a humour", "give graciously or cheerfully",  "give freely" of a thing,  "give up as a favour", and, in the passive, "to do things pleasing to one".  - The verb translated as "he frankly forgave" is used only here by Jesus. It means to "say or do something agreeable",  "gratify", "give graciously or cheerfully",  and "give freely" of a thing, It is not the word translated as "forgive" most commonly in the Gospels. The sense is "gave cheerfully". 

ἐχαρίσατο. [1 verse](verb 3rd sg aor ind mp) "He frankly forgave" is charizomai, which means to "say or do something agreeable", to "oblige", "humor", "make oneself agreeable", "comply",  "gratify or indulge a humour", "give graciously or cheerfully",  "give freely" of a thing,  "give up as a favour", and, in the passive, "to do things pleasing to one".  It is the verb form of a noun that is usually translated as "grace" or "favor," so "graced" or "favored."  - The verb translated as "frankly forgave" is used only here by Jesus. It means to "say or do something agreeable",  "gratify", "give graciously or cheerfully",  and "give freely" of a thing, It is not the word translated as "forgive" most commonly in the Gospels. The sense is "gave cheerfully". 

χ​άσμα [1 verse](noun sg neut nom/acc) "Gulf" is chasma, which means "yawning chasm," "gulf," "open," "gaping mouth," and "any wide opening." - "Gulf" is the Greek source of our word "chasm,"  which means "yawning chasm," "gulf," "open," "gaping mouth," and "any wide opening." This word is only used here by Jesus.  The form of the word and its adjective is either the subject or the object of the verb. So, "the chasm has established itself" or "he has established the chasm himself." 

χείλεσίν [2 verses](noun pl neut dat) "Lips" is cheilos, which means a "lip," for birds, "bill," "beak," and is a metaph. the "edge," "brink," and "rim."  -  - "Lips" is a single word meaning "lips," "bills" or "beaks" for birds, and  is a metaphor for "edge."

χειμών, [3 verses](noun sg masc nom) "It will be foul weather" is cheimon, which means "winter," "wintery," "storm," "stormy" and it is a metaphor for a calamity sent by the gods.  - "It will be foul weather" is not a phrase, but a single noun that means primarily "winter" but also "wintry, stormy weather." It is a metaphor for a calamity sent by the gods.

χείρ [25 verses] ( noun sg fem nom ) "Hand" is cheir,which means "the hand and arm," and "with the help of agency of another." Like "hand" in English, it has a lot of meanings including "an act or deed," "a body of people," and the measurement "handful." -- The Greek word translated as "hands" means "the hand and forearm." It can mean both the idea of a helping hand and being in someone's control. 

χεῖρον [4 verses](adj sg neut nom/acc comp) "Worse" is cheiron, which means (of persons) "meaner," "inferior," (in moral sense) "worse than others," "worse (in quality)," "inferior," and, as a noun, "inferiority." -- The terms translated as "worse" means various forms of inferiority and degradation.

χηρῶν [9 verses](noun pl masc gen) "Widows" is from chera, which means "widow" and "bereaved." -- "Widows" is an adjective that means "widowed" or more generally, "bereaved."  Christ uses it as a noun. 

χιλιάσιν   [1 verse](noun pl fem dat) "Thousand" is chilias, which means "a thousand" or "a large number."  -- -- "Thousand" is a numeral that means "a thousand" or "a large number."  It is used by Jesus uniquely in this verse. 

χιτῶνας [4 verses](noun pl masc acc) "Coat" is chiton, which means "the garment worn next to the skin", "tunic [a men's]", "a coating", "a covering", "a membrane [anatomical]", "the upper part of a show", "vesture," and "coat of mail." -- "Coats" is the Greek word means an undergarment, not an over garment. Christ is literally saying, "Don't take two pairs of underwear." There is a certain humor in this that seems intentional.

χοίρων, [3 verses](noun pl masc/fem gen ) "Swine" is choiros, which means "sow", "young pig", "porker", "swine," and slang for the female sex organ.  - The Greek word translated as "swine" primarily means "sow," but it was also used as a Greek slang term for the female sexual parts. Of course, the pigs was an unclean animal among the Jews and we may assume was used by them as a derogatory term. It is introduced by an article so "the sows".

χολᾶτε [1 verse](2nd pl pres ind act) "Are ye angry" is from cholao, which means "to be fill of black bile", "to be melancholy," and "to be angry."  - The Greek word translated as "angry" is a mix between the emotions of anger and sadness. We use "upset" in English in a similar way to describe a similar range of disappointment.

χωλοὶ [6 verses](adj pl masc nom) "The lame" is from chôlos, which means "lame," "limping," and "defective." A very similar word, cholos, which means "gall," "bitter," "angry," and "wrathful." - "The lame" is a word that means both "limping" and 'defective."

χοῦν [1 verse](noun sg masc acc) "Dust" is from choos, which means "excavated soil", "dust", and "the grave".  -The word translated as "dust" means "excavated dirt". It use here by Jesus is unique. A different Greek word is used in Matthew 10:14  and Luke 9:5. This word is also a metaphor for the grave. 

χώρας [8 verses](noun pl fem acc)"Fields" is from chora, which means "space," "the spot in a room where a thing is," "place," "spot," "the position," "the proper place for a thing or person," "land," and "landed estate." It is a metaphor for "station," "place" or "position," in society.  - "Fields" is a word that means "space,"  "place," "spot," "the position," "the proper place for a thing or person," "land," and "landed estate." It is a metaphor for "station," "place" or "position," in society.

Χοραζείν: [3 verses](noun sg voc) "Chorazin" is from the Greek Chorazin, the name of a village in Galilee. -- "Chorazin"is the name of a village in the north Galilee to the east of Capernaum.

χωρεῖ [4 verses](verb 3rd sg pres ind act) "Goeth" is from choreo, which means "to leave room for another," "to make way," "to withdraw," "to go forward," "to make progress," "to advance," "to proceed," [of gold] "to be spent," "to have room for," "to hold," "to contain," and "to be capable of."  - - (WW) "Goeth" is from a Greek verb that has three meanings 1) having the capacity for something, 2) making progress, and 3) making way or room for someone or something else. "Receive" is from a Greek verb that has three meanings 1) having the capacity for something, 2) making progress, and 3) making way or room for someone or something else. It is only used four times. Here, in the next verse, in Matthew 15:17, where it refers to food in the belly, and John 8:37, where it also refers to something sitting within you. So the negative sense is similar to how we say, you can't "stomach" or "digest" something. Or it "doesn't sit well." So it has a humorous feeling.

χωρὶς [2 verses] (adv) "Without" is from choris, which means "separately", "apart", "without", "apart from", "independently", "different from," and "otherwise than." It is a metaphor for a different kind, quality, or type.  - -- "Without" is an adverb that which means "separately", "apart", "without", "apart from", "independently", "different from," and "otherwise than." It is a metaphor for a different kind, quality, or type.

σκώληξ [1 verse]( noun sg masc nom ) "Worm" is from skolex, which means "worm," specifically, "earthworm", "grub", "larvae," and "worms in dung, decaying matter and trees and wood." The Hebrew word is tôlāʿ(תּוֹלָע), which specifically describes a female worm that is the source of scarlet die, whose final act is to attach itself permanently to a tree to protect the eggs under it.

χωριζέτω [2 verses](verb 3rd sg pres imperat act) "Put asunder" is chorizo which means "separate," "divide," "exclude," "separate in thought," "distinguish," and, in the passive, "to be separated," "severed," "divided," "to be different," "depart," and "to go away.  - The word translated as "put asunder" means to physically "separate," or "divide," but is also means to "separate in thought," and "distinguish." Jesus only uses this word here and in the parallel verse in Mark. Everywhere else he uses another word to mean "divide" in the sense of severing. We assume this is because of the "separate in thought" meaning.

χορῶν,  [1 verse](noun pl masc gen) "Dancing" is choros, which means "dance", "choir", "dancers and singers", and "place for dancing". -- "Dancing" is a Greek noun used by Jesus only here. It means "dance", "choir", "dancers and singers", and "place for dancing". The sense here is "a dance". The form is possessive, but it works as an object here (the objective genitive.) 

ἐχορτάσθητε: [6 verses](2nd pl aor ind pass) "Were filled" is from chortazo, which means "feed", "fatten" and "to eat their fill." It is a term most commonly used for cattle. - -- The Greek word translated in this version as "filled" also means "to satisfy" with a close association with the physical satisfaction of eating. Jesus uses a bit of humor here, choosing a word that is usually applied to cattle, specifically the fattening of cattle. There is another potential take that may or may not work, that is, interpreting this as "get their fill."

χόρτον [4 verses] (noun sg masc acc) "Grass" is chortos, which means "an enclosed place", "pastures", "folliage,"  "herbage", "growing crops", "any feeding-ground," "green crop", "the expanse [of heaven]", "fodder", "provender", "food generally", "farmyard," and "growing grass."  - - The term translated as "grasses" means "an enclosed place," and food generally, as well, specifically various forms of animal fodder, "foliage." It is also used to describe the "expanse" of heaven as we might say, "the pastures of heaven."

χρήματα [2 verses] (noun pl neut nom/acc) "Riches" is chrema, which means "need", "goods", "property", "money", "merchandise", "substance", "thing", "matter", "affair", "a deal," and "a heap of." -- "Riches" is the noun that means "need", "goods", "property", "money", and so on. It is plural with an article so "these properties"

χρεοφιλετῶν [3 verses](noun pl masc gen) "Debtors" is from chreopheiletes, which means "debtor" or "under bond". It means literally "needy debtor". "Debt" is from chreos(χραύω), which means "needing," and "lacking."    "Debtor" is opheiletes, which means "a debtor", "a person who owes a debt" or "one who is under a bond."  This is the standard word is from the standard word for debtor. -- The word translated as "debtor" means "needy debtor". 

χρηστὸς [3 verses](adj sg masc nom) "Easy" is chrestos, which means "good," "useful," "good of its kind," and "serviceable;" of persons, "good," "kindly;" "honest," "worthy," in war, "valiant," "true;" of the gods, "propitious," "merciful," "bestowing health or wealth;" of a man, "strong," "able in body for sexual intercourse;" when used as a noun, "benefits," "kindnesses," "happy event," "prosperity," and "success.;" in a moral sense, it is the opposite of kakos, which means "bad" and "evil," but which is not the word usually translated as "evil" in the NT. For more on this topic, see this article.  -- The word translated as "better" means "useful," "good of its kind," "serviceable," referring to food "wholesome," referring to people,"good," "honest," "worthy," in war, "valiant," and "true."  in a moral sense, it is the opposite of kakos, which means "bad" and "evil," but which is not the word usually translated as "evil" in the NT. For more on this topic, see this article. Jesus only uses this word three times.

χρῄζετε [3 verses](verb 2nd pl pres ind act) "Have need" is from chrezo, which means "want", "lack", "have need of", "desire", "long for", "crave", "if one will", "if one chooses," and, as an adjective, "needy," and "poor."  - The verb translated as "need" means "want", "lack", "have need of", and "desire". Again, it is in the present tense. Notice how its meaning overlaps with the earlier verb translated as "seek after". The KJV doesn't reflect this, but it seems important. Both "need" and "want" combine its sense of a lack and a desire.

χριστοῦ; [13 verses](noun sg masc gen) "Christ" is christos, which means "to be rubbed with salve," "used as an ointment," and, of persons, "anointed." -- (UW) The word translated as "Christ" means "anointed." Our word is basically the English form of the Greek word, not a translation. In the NT, it is understood to mean the Messiah, following the anointing of the kings of Israel. The Jews of Jesus's era thought they understood who the Messiah was and the source of his authority. He was a descendant of David, and his authority came from David as "the anointed" king of the Jews. The Hebrew word for "anointed" is mashiach (מָשִׁיחַ), which is the source of our word, "messiah." (UW --Untranslated Word -- The word "christ" means "annointed." It is an untranslated Greek word adopted into English.

Χρονίζει [3 verses](verb 3rd sg pres ind act) "Delayeth" is from chronizo, which means "to spend time," "last," "continue," "to take time," and "to linger."  - "Delayeth" is from a verb that means "to spend time," "last," "continue," "to take time," and "to linger." It is very close to how we say, "talking his time." It is an uncommon word, used only here and later in Matthew 25:5.

χρόνον [9 verses](noun sg masc acc) "Time" is chronos, which means "time," "a definite period of time," "period," "date," "term," "lifetime," "age," "season," "delay," and "tense."  - The word translated as "time" means "time," "period," "date," "lifetime," "age," "season," "delay," and "tense." Jesus often uses in the general sense of "interval."

χρυσὸν [3 verses](noun sg masc acc) "Gold" is chrysos, which means "gold," "things made of gold (including stamped coins)." and "anything dear or precious." -- "Gold" is a word that means things made of gold and, poetically, anything precious to a person, including stamped coins.

ἔχρισέν [1 verse](verb 3rd sg aor ind act)  "He hath anointed me" is the verb crio, which means to "touch the surface of the body",  rub", "anoint with scented unguents or oil", "wash with colour", and "coat".  -  "He hath anointed me" is from the Greek verb form of the noun translated as "Christ". It means to "rub" and "anoint with scented unguents or oil".

Δαυεὶδ [5 verses] (Hebrew name) "David" is from is from the Greek Dabid, which is the Greek form of the Hebrew name. -- "David" is from the Greek spelling of the Hebrew name.

δαιμόνια [13 verses](noun pl neut acc) "Devils" is daimonion, which means "divinity," "divine power," "a lower divine being," and "evil spirit." Technically, this word means "belonging to a controlling spiritual power." It is from daimôn, which actually is the noun that is translated as "demon." "Evil spirit" is a New Testament usage or interpretation. However, in the Greek Septuagint, the Greek word was used both for the different Hebrew words for "idols" and for "disease,"  but  Greek used it to refer to a controlling spiritual power, inferior to the gods. It was used to mean "knowing" and "skilled" in the sense that we might say, "He is a demon poker player."  In the Stoic philosophy, it was the voice of reason inside of us. Plato described his inner voice of conscience as a daimon. -- "Devil" is a word that means "belonging to a controlling spiritual power" so the sense is "an invisible controller." (CW) The word doesn't necessarily mean "evil". In Greek is used to refer to a controlling spiritual power, inferior to the gods. It was used to mean "knowing" and "skilled" in the sense that we might say, "He is a demon poker player." However, Jesus seems to always use it negatively as "an unseen controller" referring to   invisible causes of disease, especially mental disorders (see this article). In English, our word "daemon" retains these same meanings when it isn't used as an alternate spelling of "demon."  CW --Confusing Word -- This is not the common word translated as "devil." It means "unseen controller," the invisible causes of disease, especially insanity.

δάκρυσιν [1 verse](noun pl neut dat) "Tears" is from dakry, which means "tears", "that which drops like tears", "gum", and "sap".  - "Tears" is a noun that means "tears", "that which drops like tears", "gum", and "sap". This is the only times Jesus uses this word.

δακτύλιον    [1 verse] (noun sg masc acc) "A ring" is daktylios, which means "ring", and "signet". -- "A ring" is Greek noun that means "ring", and "signet". It is used uniquely by Jesus here. 

δακτύλῳ [5 verses]] (noun sg masc dat) "fingers" is daktylos, which means "finger," "thumb," "toes," a measure of length, "finger's breadth," "date," and "a kind of grape."  - "Finger" is from another uncommon Greek word for Jesus, used only in five verses that means "fingers," "toes," "the thumb" "an inch," and "a digit." It is used in the same sense that we might say, "keeping someone under your thumb." Since the term also means "toes," under someone's foot also works best.

δάνιον [1 verse](noun sg neut nom/acc) "The debt" is daneion, which means "loan."

δανιστῇ (noun, sg masc dat) "Creditor" is from daneistes, which means "creditor." Its root is a Greek word that means "money-lender." In the Septuagint it translates the Hebrew word, nāšâ (צָבָא)l which means "to lend" and "creditor." In one verse of the Septuagint, Pro 29:13, where it is used with the word translated here as "debtor," it was used to translate the Hebrew, ṯḵ. (תך), which means "oppressor." -- "Creditor" is from a Greek root that means "money-lender," but this is not a common form of the word. In the Greek Old Testament, this word was used to translate the Hebrew word meaning "creditor" and in one place, the Greek word meaning "oppressor."

δανίσασθαι [3 verses](verb aor inf mid) "Borrow" is daneizo, which means "to put out to usury," "to let out," "to borrow," and "to have lent out to one." -- The word translated as "borrow" is a little more specific than the English word, referring specifically to the lending and borrowing of money.

Δανιὴλ [4 verses](Hebrew name) "Daniel" is from Daniel, the Hebrew name of the Jewish prophet. -- This is from the Greek spelling of the Hebrew name of Daniel.

δαπάνην, [1 verse](noun sg fem acc) "The cost" is dapanē, which means "cost", "expenditure", "money spent", and "extravagance". - The Greek noun translated as "cost" is also used uniquely here. It means "cost", "expenditure", "money spent", and "extravagance".

Δαυεὶδ [6 verses](Hebrew Name) "David" is from is from the Greek Daueid, which is the Greek form of the Hebrew name. -- This is the Greek spelling of the name of the Judaic king.

δὴ [1 verse](partic) "Also" is from a Greek particle de, which is used to give greater exactness, after adjectives: "quite," "all," "full," "only," " after adverbs quite: "very," "verily," "surely," with verbs, "verily," with pronouns to mark them strongly, "like," "of all persons," "be they who they may," "one or other," to continue a narrative, "so then," "so," to express what is unexpected, "then," with imperative and subjunctive "but," after the conjunction "and: ""what is more," and "above all."

δὲ [446 verses](conj) "But" is de which means "but," "yet," "however," and "on the other hand." It is the particle that joins sentences in an adversarial way but can also be an explanation of an indirect cause ("so") and a condition ("if"). In an  "if" (εἰ) clause or temporal "when" (ὅταν) clause the sense is "if/when... then." In a series begun by men, it means "on the other hand." In a listing, the sense is "then" or "yet." After an interruption, "so then." It can also be an explanation of cause ("so") and a condition ("if").  In a listing, the sense is "then" or "yet." After an interruption, "so then." -- The Greek word translated as "but" means "but," "yet," "however," and "on the other hand." It joins phrases in an adversarial way. Since it always falls in the second position, translating it as "however" often captures its feeling better. 

δεχόμενος [18 verses](part sg pres mp masc nom) "They may receive" is dechomai, which means "welcome," "accept," and "entertain" when applied to people and "take," "accept," and "receive" when applied to things. --  (CW) "Receive" is a word, which, when applied to people means "to welcome," "to grant access," or "to receive with hospitality. When applied to things, it means "take," "accept," and "receive". This is not the word usually translated as "receive." CW --Confusing Word -- This is not the common word usually translated as "receive."

ἔδει [28 verses](verb 3rd sg imperf ind act) "Must" is dei, which means "it needs," and "there is need." The object it takes is an infinitive. It is the past tense. -- (CW)  The Greek verb translated as "must" is a special verb that means "it/he/she needed," and "there was a need." It is not a helping verb like we have in English but an active verb. It is always singular, 3rd person, past tense. Its form is fixed and, when it refers to a verb, that verb's form is an infinitive like we say "he needed to go," but the subject is not separate from the verb.  CW --Confusing Word -- The "must" does not capture the word's specific meaning in this situation.-- (WF) This word is an infinitive required by the "needs" above, not an active verb. WF -- Wrong Form -  The "left" is not an active verb but an infinitive, "to ---."

δέξηται [2 verses]( verb 3rd sg aor subj mid ) deiknumi, which means "bring to light", "show forth", show, point out, display, and "exhibit". 

δείκνυσιν [6 verses](verb 3rd sg pres ind ) "Sheweth" is from deiknyo, which means "show", "point out", "make known", "display", "exibit", and "offer."  - "Shew" is an uncommon verb that means "show", "point out", "make known", "display", "exhibit", and "offer."

δειλοί [2 verses](adj pl masc nom) "Fearful" is deilos, which means "cowardly", "miserable", "wretched", "low-born," and "poor." There are other Greek words that mean fearful,  for example deidêmôn. without the sense of being low-born. Like the Hebrew word for fearful, yare', deidêmôn just means having fear.  - There are many Greek words that mean "fearful" but this word has sense of low-born, This word is only used by Jesus twice, here and in the parallel in Matthew. The sense seems more like "cringing" giving the word a feeling of being inferior.

δειπνήσω, [1 verse](verb 1st sg aor subj act) "I may sup" is deipneō , which means to " make a meal" and "entertain." "I may sup" is from a Greek verb that Jesus only uses here that means to "have a meal" and "entertain."

δείπνοις [7 verses] (noun pl masc dat) "Supper" is from deipnon, which means "a meal," "noonday meal," and, generally, "food." -- "Feasts" is from a word that means "a meal," "noonday meal," and, generally, "food."

δέκα [11 verses](numeral ) "Ten" is from deka, which means the number ten. -- "Ten" is the Greek word for the numeral "ten."

δεκτόν. [2 verses](adj sg masc acc) "Acceptable" is from dektos, which means "to be received", "to be acceptable", "to be grasped", and "to be understood." -- "Acceptable" is from an adjective that means "to be received", "to be acceptable", "to be grasped", and "to be understood." Its form modifies "year", but it appears as the end of the verse. This is an uncommon word for Christ to use. 

δηνάρια, [8 verses]( noun pl neut acc) "Penny" is from denarion, which was the principle silver coin of the Roman Empire in NT times. -- "Penny is from the Greek word for a denarius, which was a coin of silver, which had the purchasing power of about $70-$80 today (though comparisons are obviously not very meaningful). It was the standard wage for a day's labor by a general laborer, which for most of human history was an agricultural worker. An English penny in the 1500s was also a silver coin, but a day's wages was a few pence (the plural of "penny").

δένδρον [9 verses](noun sg neut nom) "Tree" is dendron (more commonly spelled dendreon), which means "tree", "fruit-tree", "tall plants (such as rattan)" "stick," and "timber." -- The word for "tree" most commonly means fruit bearing trees. The tree was a symbol for the naturally productive assets of nature as opposed to fields which must be planted each year.

δήσῃ [10 verses](3rd sg aor subj act) "Bind" is deo which means "to bind," "to keep in bonds," "to tie," "to hinder from," and "to fetter. " -- "Bind" is  a verb that means "to bind," "to keep in bonds," "to tie," "to hinder from," and "to fetter. "

δεήθητε [4 verses] (verb 2nd pl aor subj/ind pass) "Pray" is from deomai, which means to "lack," "miss," "stand in need of," "want,"  "to be in want or need," "require," and to "beg a thing from."   (WW) The Greek word translated as "pray" is means to "lack," "miss," "stand in need of," "want,"  "to be in want or need," "require," and to "beg a thing from."  It is an uncommon word for Jesus. It is not a command, as translated, but a passive verb, "you might be wanting." 

δαπανήσαντος [1 verse](part sg aor act masc gen) "Had spent" is depanao, which means to "spend", "consume", and  "use up".  -- "Had spent" is a Greek verb used only by Jesus here. It means to "spend", "consume", and  "use up".  The form is an adjective, "using up" or "spending".

δέρεις [8 verses](verb 2nd sg pres ind act ) "Smitest thou" is from dero, which means "to flay" or "to skin" someone, though in later use it came to mean "to cudgel" or "to thrash." -- The Greek verb translated as "shall be beaten" means "to flay" or "to skin" someone, though in later use it came to mean "to cudgel" or "to thrash." Jesus seems to use it to mean being "beaten" or "flogged."

δέσμας [1 verse]((noun pl fem acc) "Bundles" is from desme, which means "package," "bundle," "handfuls," and was an Egyptian "measure."  - The word translated as "bundles" also means "packages" and "handfuls."

δεσμεύουσιν [1 verse] (verb 3rd pl pres ind act) "They bind" is from desmeuo, which means "fetter," "put in chains," "tie together," "to lay snares for," and "bind fast to."  - "Bind" is from a Greek word that means "to fetter," "to put in chains," "to tie together," and "to lay snares for."  Jesus only uses it once. It is not the common word translated as "bind" and used by Jesus ten times.

δεσμοῦ [1 verse] (noun sg masc gen) "Bond" is desmos, which means "band", "bond", "anything for tying and fastening",  "connection", "imprisonment", "spell" and "charm". -- "Bind" is an adjective form for a verb that means "to bind", "to keep in bonds", "to tie", "to hinder from," and "to fetter. " It is a past participle in a form that indicates something acting on itself so "has been tied itself." The sense is not that the ass was tied up by someone, but rather that it has tangled itself up in something.

δεῦρο [4 verses](adv) "Come" is deuro, which is an adverb that means "hither," "here," "until now," "hither to," and [with an imperative] "come on" and [later] "go away."  - (CW) "Come" is from an adverb that means "here" but can be used in an expression to mean "come on." This is not the word usually translated as "come." CW --Confusing Word -- This is not the common word usually translated as "come."

Δεῦτε [8 verses](adv) "Come" is from deute, which is an adverb that means "come here" and "come hither," like we might shout "Here!" in English.  It is not a verb so it doesn't contain the regular information about the subject found in a Greek verb.  - "Come" is not from a verb but from an adverb used like saying "over here!" in English to call someone to where you are.

δευτέρῳ [5 verses](adj sg masc dat) "To the second" is deuteros, which means "second," "next," "second of two," and "later." - The word translated as "second"  means "second," "next," "second of two," and "later."

δεξιά [14 verses](adj sg fem nom) "Right" is from dexios, which means, as an adjective, "on the right hand," "fortunate," "skillful," "ready," "clever," "courteous," and "kindly." As a noun, it means the "right hand," "assurance," "pledge,"and "treaty."   --  The Greek term translated as "right hand" as a noun, it means the "right hand," "assurance," and "pledge," and as an adjective means "on the right hand," "fortunate," "skillful," "ready," "clever," "courteous," and "kindly."

διὰ  [88 verses](prep) "Through" is dia, which means with the genitive "through," "over," " "in the midst of," "in a line (movement)," "throughout (time)," "by (causal)," "for (causal)," "among," and "between." With the accusative, it can also be "thanks to," "because of,"  "by reasons of," and "for the sake of." --  The preposition translated as "through" with the form of object here means "through,"  "over," " "in the midst of," or "by (a cause)." It indicates movement through a place or time, but it also means "by" the sense of "by means of" a given method. -- --  The preposition translated as "for...reason" means with the accusative used here, means "thanks to," "because of,"  "by reasons of," and "for the sake of."

διὰ τοῦτο [22 verses](prep, adj sg neut acc) "Therefore" is from two Greek words meaning "through this" or "by this." "Through" is dia, which means with the accusative, it can also be "thanks to," "because of,"  "by reasons of," and "for the sake of. "This" is touto, which means  "this [thing] there/here." With the neuter adjective, the sense is "on this account." -- (CW) This is from two Greek words meaning "through this" or "by this." The specific meaning of this phrase is "on this account" or "on account of this." CW --Confusing Word -- The "therefore" is not the common word usually translated as "therefore."

διαβῆναι  [1 verse](verb aor inf act) "Pass" is diabaino, which means to "stride," "walk," "walk or stand with legs apart," "planting himself firmly," "great straddling," "mighty stride," "step across," "pass over," "bestride," ​"decide," "come home to,"  ​and "affect." -- "Pass" is a Greek verb that means to "stride," to "step across," or "pass over."  This word is only used here by Jesus. It is in the form of an infinitive, "to step across."  The form is an infinitive because that form works with the "those wanting."  However, there is another infinitive object of this "they wanting" as well. 

διεβλήθη [1 verse](verb 3rd sg aor ind pass) "Was accused" is diaballo,  which means to "throw or carry over or across", "pass over", "cross",  "put through",  "set at variance", "slander", "put off with evasions", "deceive by false accounts", and in the passive,  "to be at variance with",  "to be slandered", etc.  -- "acAused" is a Greek verb that Jesus only uses here. It means to "throw or carry over or across", "pass over", "cross",  "put through",  "set at variance", "slander", "put off with evasions", "deceive by false accounts", and in the passive,  "to be at variance with",  "to be slandered", etc. It does not mean simply to accuse but specifically to accuse falsely. 

διαβλέψεις [2 verses] (2nd sg aor subj act ) "Shall thou see clearly" is from diablepo, which means "stare with eyes wide open", "to look through", "see through," and "see clearly." -- The Greek word translated as "Shall thou see clearly" means literally "see through." It is not in the future tense, but the aorist which means something that takes place at some point of time.

διάβολος [4 verses] (adj sg masc nom)"devil" is diabolos, which means "slanderous", "backbiting," and "slanderer." -- (CW) The term translated as "the devil" is another adjective, that means "to slander." Introduced by an article ("the") it becomes a noun and means "the slanderer" and "the backbiter" in Greek. Jesus uses it to describe someone who degrades other people primarily by lying about them. See this article. CW --Confusing Word -- The "devil" does not capture the word's specific meaning.

διαδίδωσιν. [2 verses](verb 3rd sg pres ind act) "Divideth" is diadidomi, which means "pass on", "hand over", "distribute", "to be handed down by tradition", and "spread about". - -The "divideth" is another uncommon verb that means "pass on", "hand over", "distribute", "to be handed down by tradition", and "spread about".  Again, using the most common meaning, the subject is the conquered many "passing on" or "handing over" his armor. 

διάγγελλε [1 verse] (verb 3rd sg aor ind act) "Preach" is diaggello which means "give notice by messenger", "noise abroad", and "proclaim". 

διεῖλεν [1 verse](verb 3rd sg aor ind act ) "Divided" is diaireo, which means to "take apart", "cleave in twain", "divide", "dispense", "distinguish , "determine", "decide", and "allocate". -- "Divided" is a verb that means to "take apart", "cleave in twain", "divide", "dispense", "distinguish , "determine", "decide", and "allocate". 

διακονηθῆναι [12 verses](verb aor inf pass) "Tobe unto" is from  diakoneo, which "to act as a servant," "to serve," and "to perform services." It is from the same root as a word that means "servant" and is the source of our word "deacon." This is not the word usually translated as "servant" that actually means slave. -- The Greek verb translated as "serve" means "to act as a servant," "to minister," and "to perform services." It is usually translated as "minister" in the Bible. THe noun from the same root is usually translated as "minister" and is the source of our word "deacon."

διάκονος. [6 verses](noun sg masc nom)"Servants" is the noun diakonos, which means "servant," "messenger," and "attendant." This is the source for our word "deacon." -- The word translated here as "servants," actually means "servant." It is not the Greek word usually translated as "servant," which really means "slave."

διακρίνειν, [3 verses](verb pres inf act) "Discern" is diakrino, which means "to separate," "to separate one from another," "to discriminate," "to distinguish," "to decide," and "to separate into elemental parts." It captures the idea of telling one thing from another. It also means "to question" or "to doubt." In the Gospels, it is most often translated as "doubt" and second most often translated as "judge."  - "Discern" is from a verb that means "to separate," "to discriminate," "to distinguish," and "to decide." It captures the idea of telling one thing from another. It also means "to question" or "to doubt." In the Gospels, it is most often translated as "doubt" and second most often translated as "judge." Jesus only uses this word three times.

διέλιπεν [1 verse](verb 3rd sg aor ind act ) "Hath...ceased" is from dialeipo, which means "leave an interval between ",  "intermit", "having left an interval of", "having waited",  "is discontinuous", in participle form., "intermittent", with the negative, "not ceasing."  - The Greek verb translated as "hath...ceased" means "leave an interval between ". With the negative, it becomes "not cease" or "not stop". This verb is used uniquely here in the NT. 

διαλλάγηθι [1 verse] (2nd sg aor, imper, passive, ) "Be reconciled" is from diallasso, which means "to change", "to change someone's mind," and "to renew a friendship." It is from dia which means "through", "in the midst of", "in a line (movement)", "throughout (time)", "by (causal)", "among," and "between." And from the verb allasso, which means "change." "alter", "give in exchange", "barter", "repay," or "requite". This word appears in Greek Septuagint versions of 1Samuel 29:4, but it doesn't appear in the Strong's, which probably means it appears nowhere else in the Bible. From the Hebrew word ratsah,  using the Hithpael stem, with is used like the middle voice in Greek to show action on oneself, "to make yourself pleasing". Though ratsah, appears dozens of times in the OT, this is the only time it seems to appear in the Hithpael form. The form here is not middle, but passive.

διαλογισμοὶ [3 verses](noun pl masc nom) "Thoughts" is dialogismos, which means "balancing of accounts," "calculation," "consideration," "debate," "argument," and "discussion." It can also mean and it is the term for a "circuit court" and a "judicial inquiry." It isn't usually translated as "thought."  - "Thoughts" is a noun that means "balancing of accounts," "debate," "argument," and "discussion." It can also mean "balancing of accounts," "calculation," and it is the term for a "circuit court." It isn't usually translated as "thought." The verb is from a root that means "two ideas" or "two messages."

διαλογίζεσθε [7 verses](verb 2nd pl pres/imperf ind mp) "Reason ye" is dialogizomai, which means "to calculate exactly," "to add up account," "to debate," and "to argue."  - "Reason" is from a Greek verb that means "to calculate exactly," "to add up account," "to debate," and "to argue." The verb is from a root that means "two ideas" or "two messages."

διαμερισμόν. [1verse](noun sg masc acc) "Division" is diamerismos, which means "division" and "dissension". 

διαμερισθεῖσα [5 verses](part sg aor pass fem nom) "Divided" is from diamerizo, which means "divide," "distribute," "part," and "separate." The root  merizo  means "divided."  The prefix means "through."- -(CW )"Divided" is a verb, in the form of an adjective which means "to divide," "to separate," and "to be divided." It is a more complex form word than the basic word meaning "divided." It has a prefix meaning "through" to "divided throughout." We would say "split." This is not the root word translated as "divided." CW --Confusing Word -- This is not the root word usually translated as "divided."

διανοίᾳ [2 verses](noun sg fem dat) "Mind" is dianoia, which means "thought," "intention," "purpose," "notion," "process of thinking," "thinking faculty," intelligence," "understanding," "thoughts expressed," and "meaning."  - -- "Mind" is from a word Jesus rarely uses. It means "thought," "intention," "purpose,"and "meaning."

Διανοίχθητι: [1 verse] ( verb 2nd sg aor imperat pass ) "Be opened" is dianoigo, which means "to lay open", "to open so as to connect", "to reveal," and "to explain."

διαπερῶσιν.  [1 verse](verb 3rd pl pres ind act ) "They pass" is diaperaō, which means to "go over," "go across," "pass through," "pierce," "traverse," "reach," and "arrive at a place." -- "They pass" is a Greek verb uniquely used here that means to "go over," "go across," "pass through," "pierce," "traverse," "reach," and "arrive at a place." 

διαφέρετε [5 verses](2nd pl pres ind act) "Are...better than" is diaphero, which means to "carry over or across," "carry from one to another," "go through life [of Time]," "bear through," "bear to the end," "go through with," "carry different ways," "differ," "to be different," "spread...fame abroad," "tear asunder," "defer or reserve for judgment," "differ," "make the difference," "to be of importance," "have an interest at stake," "prevail," "quarrel," "struggle," "come between," and "intervene."   - - The Greek verb translated as "are of more value" means "to be different from," and "to be of importance." Jesus always uses this to compare people to some animal.

διαφθείρει: [2 verses] (verb 3rd sg pres ind act) "Corrupteth" is diaphtheiro,  which means "destoy utterly", "ruin", "spoil", "break", "corrupt", "falsify", "counterfeit", "lose", and "forget". - - "Corrupteth" is a verb, used for the first time here, that means "destoy utterly", "ruin", "spoil", "break", "corrupt", "falsify", "counterfeit", "lose", and "forget". 

διεπραγματεύσαντο. [1-verse]( verb 3rd pl aor ind mp) "Had gained from trading" is diapragmateuomai, which means to "discuss", "examine thoroughly", and "accomplish". (prep) From dia which means "through"  "by (causal)", "among," and "between and pragmateuomai, which means to "busy oneself", "take trouble", "to be engaged in business".  -- "Had gained from trading" is from a unique verb that means to "discuss", "examine thoroughly", and "accomplish". This is actually a "combination" word made from a prefix that means "through"  "by (causal)", "among," and "between and  a verb that appeared in Luke 19:13 which means to "busy oneself", "take trouble", "to be engaged in business".

διαρπάσαι [2 verses](verb aor inf act ) "Spoil" is diarpazo, which means "to tear into pieces", "to efface", "to spoil," and "to plunder." "Spoil" is from another uncommon word for Jesus to use. It means "to tear into pieces", "to efface", "to spoil," and "to plunder."

διεσκόρπισεν [6 verses] (verb 2nd sg aor ind act) "Scattered" is from diaskorpizo, which means literally, to "scatter among" or "disperse among," and "to scatter abroad." In the passive, it means "to squander," "to confound," and "to winnow." -- The word used for "Scattered" means "to scatter among," "to disperse among" and "to winnow," which is separating the wheat from the straw.  It is often used as the opposite of "gathered."

διεστραμμένη, [2 verses](part sg perf mp fem voc/nom) "Perverse" is diastrephô, which means "turn different ways," "twist about," "turn aside," "divert," and metaphorically, "distort," and "pervert."  - "Perverse" is from a Greek verb (used in the form of an adjective) meaning "turn different ways," and "twist about," and metaphorically meant "to distort," and "to pervert." It has the same sense as the English "twisted."

διαταχθέντα; [2 verses](part pl aor pass neut acc) "Were commanded" is diatasso, which  means to "appoint", "ordain", "dispose"", arrange for oneself", "classify", and, in the passive, " to be appointed" -- "Commanded" is from a Greek word that means   to "appoint", "ordain", "dispose"", arrange for oneself", "classify", and, in the passive, " to be appointed" 

διαθήκης” [3 verses](noun sg fem gen) "Testament" is from diatheke, which means "a disposition (specifically of property by a will)", "will", a testament", "an arrangement between two parties", "a compact," and "a covenant." Its root (theke) means a "storage chest" or "tomb."

διχάσαι [1 verse](aor inf act -- and many other forms) "To set at variances" is the Greek dichazo, which means to "divide in two" and "divide by two." This is the verb from of the noun dichas (διχάς) which means "middle" and "half." - -- (WW) "Set" is an English verb from the phrase "set at variance" used to translate the Greek verb that means "to halve." "to split in the middle," or "to divide by two."

διχοτομήσει [2 verses](verb 3rd sg fut ind act) "Cut asunder" is from dichotomeo, which "to cut in two", "to bisect," and "to divide in two." - - Cut asunder" is from a Greek word which "to cut in two", "to bisect," and "to divide in two." In this use, the likely sense is "divide" from the household.

διδάσκαλον [10 verses](noun sg masc acc) ""Master" is didaskalos, which means "teacher," "master," "trainer," and "producer." -- (CW)  "Master" is translated from a Greek word that means "teacher," and "trainer." It is usually translated as "Master" in the Gospels, but the main sense is always "teacher." The Greek word is often translated as "Master" in the sense of one in charge of others or the "master" of knowledge but it is confusing. This is not the word usually translated as "master." CW --Confusing Word -- This is not the common word usually translated as "master."

διδάσκων [12 verses](part sg pres act masc nom) "Teaching" is didasko, which means "to teach", "to instruct", "to indicate", "to explain," and "to give sign of." The passive form means "to be taught" or "to learn" and takes a genitive object. -- The Greek verb translated as "shall teach" means "to teach", "to instruct", and "to give a sign of." It is the root for the common word for "teacher" or "master."

δοθήσεται [147 verses](3rd sg fut ind pass) Givn" is didomi, which means "to give," "to grant," "to hand over," "appoint," "establish," and "to describe." -- The verb translated as "give" means "to give," "to grant," "to hand over," "appoint," "establish," and "to describe." It is almost always translated as some form of "give."

διηγοῦ [1 verse](verb 2nd sg pres imperat mp) "Shew" is diēgeomai, which means to "set out in detail," and "describe.  - "Shew" is averb that Jesus only uses once (in Luke) which means to "set out in detail," and "describe.

διέρχεται [4 verses](3rd sg pres ind mp) "Walk" is from dierchomai,which means "to go through," "complete," "shoot through" (of pain), "pass through and reach," "arrive at," "go through in detail," "recount," of Time, "pass," "elapse," and "to pass through." It is the same base word, -erchomai, ("start," "come," "arrive") as many words, but with the prefix dia-, which means "through," "throughout," and "in the midst of" and is used to describe passage through both time and space.  - "Walk" is a Greek verb that means "to go through ," "arrive," and "to pass through." It does not mean "walk."  It has a number of special meanings such as "pass" when applied to time. Its prefix is the same as the following preposition meaning "through." 

διεξόδους [2 verses](noun pl fem acc) "Highways" is diexodos, which means "outlet," "passage," "roads out of town," and "way out from." Literally, it means "through exit."  - "Highways" is from a noun that means "outlet," "passage," and "roads out of town."

δικαιωθήσῃ, [4 verses]( 2nd sg fut ind pass) "Thou shalt be justified" is from dikaioo, which means to "set right," "hold or deem right," "proved," "tested," "claim or demand as a right," "that which is ordained," "pronounce judgment," "chastise," "punish," and, in the passive, "have right done one."  - "Shall be justified" is from an uncommon Greek verb that means "to set right," "to claim or hold as a right," and "to do a man justice." However, it also means "to chastise" and "to punish." In the passive form that is used here, it means "to have right done to one."

δικαίους [21 verses](adj pl masc/fem acc) "The righteous" is dikaios which means "observant of rules," "observant of customs," "well-ordered," "civilized," and "observant of duty." Later it means "well-balanced," "impartial," and "just." As a verb, it means to "set right," "hold or deem right," "claim or demand as a right," "pronounce judgment," "do a man right or justice," "chastise," "punish, and in passive, "have right done one." -- The Greek adjective translated as "the righteous" means "observant of rules," "observant of customs," "well-ordered," "civilized," and "observant of duty." It could be translated as "law-abiding."

δικαιοσύνης [2 verses](noun sg fem gen) "Righteousness" is from dikaiosune, which means "righteousness", "justice", "fulfillment of the law," "being in an ideal state." And the "business of a judge. -- This word is only used here and two verses after this. It is related to another Greek word that has almost the same meaning as another word, but that word has the sense of fulfilling social requirements, while this is fulfilling the job of a judge.

δικαιοσύνην, [10 verses](noun sg fem acc) "Righteousness" is dikaiosyne, which means "righteousness", "justice", "fulfillment of the law," and "the business of a judge." It carries the sense of virtue but specifically that of fulfilling legal or social requirements. -- The word translated as "righteousness" also means "justice" and generally "fulfillment of the law". When applied to God or any judge, it works best as "justice," but when applied to people "virtue" or "law-abiding" works better since we don't use "righteousness" must anymore.

διωγμοῦ [3 verses](noun sg masc gen) "Persecution" is diogmos, which means "the chase," "pursuit," and "harassment." Related to the much more common dioko.  -  - "Persecution" is from a noun which means "the chase," "pursuit," and "harassment."

διώξετε [12 verses](verb 2nd pl fut ind act) "Persecuted" is dioko, which means "to cause to run," "to set into motion," "to pursue," "to chase [away]," to follow," "to seek after," "to be hurried (passive)," "to urge on," "to prosecute [legally]," " or "to drive." -- The word translated as "persecute" means "to chase" in both the sense of "chase away" and "seek after." It also means "to prosecute' in a legal sense. Jesus usually uses it in the negative sense of "hounding" someone but in one verse, Luke 17:23, Jesus uses it in the positive sense of following a leader.  In English, we describe someone as being chased and harassed as "being hounded." That idea seems to come closest to capturing Jesus's use of this word.

διορυχθῆναι [4 verses](verb aor inf pass) "To be broken up" is diorysso, which means "digging through, "having dug a trench across or along," metaph "undermine," "ruin," "worm out," and Pass., "to be shut up in a funeral vault." -- "Ruined" is from a verb that means  "digging through" and, metaphorically, "undermine" and "ruin."

διπλότερον [1 verse](adj sg masc/neut nom/acc comp) "Twofold more" is diplous, which means "twofold," "double," "twice the size of," and "as much again."  - The "twofold more" is another unusual word that means "twofold," "double," "twice the size of," and "as much again."

ἐδίψησα [10 verses] (verb 1st sg aor ind act) "I was thirsty" is dipsao, which means "to thirst," "to be thirsty," "to be parched," "to be in want of," "to lack," and "to thirst after" a thing.  - "I was thirsty" is another common verb which means "to thirst," "to be thirsty," and "to thirst after" a thing. Again, it is the same verb used in the fourth beatitude.

δὶς  [3 verses](adv) "Twice" is dis, which means "twice" or "doubly." , -- "Twice" is a Greek word that means "twice" or "doubly"

διδασκαλίας [2 verses](noun pl fem acc OR noun sg fem gen) "Doctrines" is from disaskalia which means "teachings", "instruction", "elucidation," and "official instruction."  - "Doctrines" is the noun form of the verb above, so it which means "teachings", "instruction", "explanations," and "official instruction."

ἐδίστασας; [1 verses](verb 2nd sg aor ind act) "Did you doubt" is distazo , which means "to doubt" and "to hesitate." In the passive it means "to be in doubt." It means literally, "to drop twice."  - "Did you doubt" is from distazô , which means "to doubt" and "to hesitate." It means literally, "to drop twice."

διυλίζοντες [1 verse] (part pl pres act masc nom) "Strain" is from diylizo, which means "strain," and "filter thoroughly."

δοχὴν [1 verse] (noun sg fem) "Feast" is doche, which means  "reception", and "entertainment." -- "Feast" is a noun Jesus only uses it. It means  "reception", and "entertainment."

δώδεκα [5 verses](number) "Twelve" is dodeka, which is the number "twelve," and a noun meaning "a group of twelve."  - -- "Twelve" is the Greek word for the number.

δοκεῖ, [17 verses](verb 2nd sg pres ind mp) "Thinkest thou" is dokeo, which means "expect," "suppose," "imagine," "have an opinion," "seem," "seem good," and "to be reputed." -- The word translated as "think" doesn't mean think as much as it means "expect" or "imagine."

δοκιμάζειν, [2 verses]](verb pres inf act) "Discern" is from dokimazo , which means "to assay", "to evaluate," "to test", "to prove for onesself", "put a person to the test", "approve", "sanction", "approve for political office", and "pass as fit for office". -- The Greek verb translated as "discern"  means "to assay","to evaluate," "to test", "approve for political office", and "pass as fit for office".  This is the core of the double meaning here, the play between "test" and "approve for office", the first applied to the weather, the second to Jesus himself. This is the first time this word is used by Jesus and it is only used twice.

δοκόν, [5 verses] (noun sg fem acc) "Beam" is dokos, which means "bearing-beam", "main beam", "plank", "support", "beam", "strut", "brace", "firewood", "bar [of a gate or door]," and "a kind of meteor." -- The term translated as "beam" means the main bearing beam in a house that holds up the roof or floor but also covers any stick of wood. It is perhaps meaningful that it is the term for the bar on a door.

δόλος [3 verses](noun sg masc nom ) "Guile" is dolos, which means "bait," "a cunning contrivance," "treachery," "trick," and "stratagem." -- "Deceit" is a noun that means "bait," "a cunning contrivance," "treachery," "trick," and "stratagem." It is only used in two other places by Jesus.

δόματα [2 verses](noun pl neut acc ) "Gifts" is doma, which means "gift" and "payment." -- The word for "gifts" also means "payments." -- The word for "gifts" also means "payments."

δωμάτων. [5 verses] (noun pl neut gen) "Housetops" is doma, which means a "a house," "a hall," "housetop," "chief room," "household," or "a family." -- "Housetops" is translated from a Greek word that is the source of our word domicile. It has most of the same meanings as the word Christ usually uses for "house," but it also means the chief room of a house and the housetop.

δωρεὰν [1 verse](noun sg fem acc) "Gift" is from dorea, which means "gift," "present," "bounty," and, as an adverb, "free gift," and "freely." - The word translated as "gift" has the broader sense of "bounty" and indicates a strong sense of generosity, that is, that the things that are given freely. This noun is only used once by Jesus.

δωρεὰν [2 verses](adv)  "Freely" is from dorean, which means "as a free gift," and "undeserved," from a root that means "gift" and "present." - "Freely" is from the Greek adverb that means "freely" and as an adjective, "as a free gift," and "underserved," from the word for "gift."

δῶρον [8 verses](noun sg neut nom) "Gift" is doron, which means "gift," "present," and specifically a "votive gift" or "offering" to a god. The simpler term without the sense of a votive offering is "dorea."  - The word translated as "gift" means "gift," or "offering" but it has the special meaning of an offering to the gods. These gifts were "burnt" offerings, offerings that were burnt upon the grill that was the altar.

δουλεύω (3 verses) (verb 1st sg pres ind act) Do I serve," is from douleuo, which means to "be a slave", "serve", "be subject", "make oneself a slave", "accommodate oneself," and "render a service." -- The Greek verb for "do I serve"  means "to be a slave." It is the verb form of the noun translated as "servant", which means "slave" or "bondsman". 

δοῦλος [56 verses](noun sg masc nom) "The servant" is doulos, which means a "slave," a "born bondsman," or "one made a slave." -- The noun translated as "servant" means "slave." It is translated as "servant" to update the Bible.

δόξῃ [26 verses](noun sg fem dat) "Glory" is doxa, which means "expectation," "notion," "opinion," "repute," and "popular repute." Translations as "glory" or "splendor" are found primarily in translating the Bible. The words "recognition," "honor." and "reputation" come closest to capturing the Greek word, but Jesus uses it only in the most positive sense so "prominence" may come closest. -- (CW) The Greek noun translated as "glory" means "expectation," "notion," "opinion," "repute," and "popular repute." Translations as "glory" or "splendor" are found primarily in translating the Bible. Though it can have both a positive ("shining reputation") and negative ("bad repute") in Greek, Jesus only uses it to describe the word's "magnificent" aspect. The verb form has the sense of "recognize," but "recognition" while positive in the sense of rewarding people simply means knowing them in the noun form. See this articlefor more. CW --Confusing Word -- The "glory" does not capture the word's more general meaning.

δοξάσω [18 verses] (1st sg fut ind act) "Honour" is doxazo, which primarily means "to think", "to expect", "to imagine," or "to suppose." Secondarily, it means "to magnify" or "to extol," which is where we get the "glorify" used most often in NT translation. The English term "to recognize" carries the same sense of both seeing a person in the mind and honoring them.  -- (CW) The Greek term translated as "glorify" is a word that primarily means "to imagine" and "to expect." It also means "to honor" in a sense. However, the word that it comes closest to in English is "to recognize." Jesus often uses it in the sense of "recognize" as we use the word to mean "honor," but with the additional sense of identifying someone.  The verb form also has the sense of spreading someone's good reputation, so "publicized and "proclaimed" can also work.  More about this word in this article.  CW - Confusing Word -- The word translated as "glorify" is more like "recognize."

δραχμὰς [2 verses](noun pl fem acc) "Pieces of silver" is drachme, which means "as much as one can hold in the hand", "a weight", drachm, and a "silver coin" about the same value as a Roman denarius, worth six obols. -- "Piece" is from the Greek coin and unit of weight meaning "as much as one can hold in the hand". The silver coin has about the same value as a Roman denarius, which was about one day's wages.

δρέπανον, [1 verse] ( noun sg neut acc ) "Sickle" is  drepanon, which means "pruning knife," "scythe," and "simitar."

δύο. [36 verses](numeral) "Two" is duo, which means the number "two," "a couple," and "a pair." -- The Greek word for "two" means "two" or a "couple." -- The "two" is the numeral, "two," which, like numbers in English, plays a lot of roles. Often, it acts as an adjective, but without a noun to modify, so it takes on the role of a noun. The Greek word is "duo," which of course means "a pair of singers" or "couple" like a married couple.

ἔδειραν, [1 verse](verb 3rd pl aor ind act) "Beat" is duro, which means to "skin," "flay," of animals, colloquially, "cudgel," and "thrash."  - "Beat" is from a verb that means to "skin," "flay," of animals, colloquially, "cudgel," and "thrash."

δύναται [61 verses](3rd sg pres ind mp) "Can" is the verb, dynamai, which means "to have power by virtue of your own capabilities," "to be able," and "to be strong enough." -- (CW, WV) The word translated as "can" means having the power or possibly a desire to accomplish something. Often, in English, "can" is a helper verb, indicating a possibility. In Greek, it indicates ability or power. This is the active verb here, not a helper verb. It takes an infinitive as "have the ability" does in English. In English, "can" is a helper verb, indicating a possibility. See this article. CW - Confusing Word -- The "can" is not a helper verb, but the active verb in the sentence. The verb here is translated as active but it is either the passive or middle voice where the subject acts on/by/for themselves. WV --Wrong Voice - The verb "can" is translated as active but it is passive either the passive or middle voice where the subject acts on/by/for themselves. This is not an active verb, but an infinitive. WF - Wrong Form -  The "infinitive" is not an active verb but an infinitive, "to infinitive."

δυνάμεις [21 verses](noun pl fem nom/acc)  "Mighty works"is dynamis, which means "power," "might," "influence," "capacity," "elementary force," "force of a word," and "value of money." Elemental forces are forces such as heat and cold. -- "Mighty works" is a word that describes abilities and capacities, what actions a person can do or has done. In the singular, "power," "might," "influence," and "force." In the plural, "powerful things," "mighty  things," and so on." It does not carry a sense of authority over others, either people or laws. The verb form of this word is translated as "can" in the NT. Much more about the meaning of this word in this article about "power" and "authority."

δυνατά.” [9 verses](adj pl neut nom) "Be able" is from dynatos, which means "strong," "mighty," "possible," and "practicable." -- Possible" is from an adjective which means "strong," "mighty," "possible," and "practicable." This is the adjective form of the noun usually translated as "power." Power is what makes things possible.

δυσβάστακτα, [1 verse](adj pl neut acc) "Grievous to be born" is dysbastaktos,  which means "intolerable", "grievous to be borne". The dys prefix means a of difficulty, opposition, injuriousness, similar to our "mis-" or "un-" prefixes. The root bastazo, which means "to lift up," "to raise," "to bear," "to carry," "to endure," and "to carry off, "produce," "yield," of land." In the Septuagint, it is used to translated kāḇēḏ (כָּבֵד), which is translated as "great," "heavy, and "grievous."  -"Grievous to be born" is an adjective that means "intolerable". It is used by Jesus uniquely here. The word is only seen once in the Septuagint and twice in New Testament. In the Septuagint, the Hebrew word is translated as "heavier."

δυσκόλως [4 verses](adv/adj pl masc/fem acc) "Hardly" is dyskolos, which means "hard to satisfy with food," "hard to please," "difficult to explain," "discontented," "fretful," "peevish," (of animals) "intractable," (of things) "troublesome," "harassing," and, generally, "unpleasant." Add an "-ly" to these words to create adverbs with this sense.  -- "Hardly" is the keyword here. It is an adjective that means "hard to satisfy with food", "hard to please", "discontented", "fretful", "peevish," and "difficult to explain." The form could be an adverb. As an adverb, it would mean "peevishly" or "fretfully". As an adjective, when referring to people, it means "hard to please." And when referring to things, "troublesome." Here, it is most likelu an adjective, referring to the rich.

δυσμῶν, [3 verses](noun pl fem gen) "West" is dysme, which means "setting (mostly in pl.)," "the quarter of sunset," and "west." -- The word translated as "west" means "setting," as the opposite of "rising."

ἢ [92 verses](conj/adv)  "Or" is e, which is a particle used as a disjunctive, "either," "or," , or as a comparative, "than" or "rather than." It is (explam) also an exclamation, "hi!" and an adverb,(adv)  meaning "in truth" and "of a surety." It is used with comparative forms of adjective or with positive adjective implying a comparison. -- "Or" is translated from a Greek word that means primarily "or" but serves as "than" in a comparison. The same word could also be the exclamation "hi" or the adverb meaning "in truth."

ἐὰν [163 verses](conj) "If" is ean, which is a conditional particle (derived from ei (if) and an (possibly), which makes reference to a time and experience in the future that introduces but does not determine an event. This is how we use the word "when." It can be used after a demonstrative pronoun hos or hostis meaning "that possibly,"  "whosoever" or "whatsoever."- (CW) "If" is from a word meaning "when" because it indicates more of an expectation of something happening than "if" alone.  It can be used after a demonstrative pronoun to mean "that possibly," "whosoever," or "whatsoever." This is not the simple "if." CW - Confusing Word -- The "if" does not capture the word's specific meaning.

ἐὰν μή [30 verses](conj particle) "Except" is ean me, which literally means "when not," but it is special construction in Greek that is best translated as "except" or "unless" in English. "When" is ean, which is a conditional particle (derived from ei (if) and an (might), which makes reference to a time and experience in the future that introduces but does not determine an event. "Not" is mê (me) is the negative used in when/if-clauses. - - "Except" is from a phrase that literally means "when not". In English, we say "unless" and "except" to capture this idea. The negative used is the one of subjective opinion, used with when/if clauses. It does not negate the verb.

εἴασεν [6 verses](verb 3rd sg aor ind act) "Have suffered" is from eao, which means "to suffer," "to permit," "to let alone," "giving up," "to concede" in an argument, and "to let be."  - "Suffered" is from a verb that means to "suffer," "to permit," and "to let alone." This word is used for the first time here in the NT. Its sense is "permit."

ἐχιδνῶν, [2 verses](noun pl fem gen) "Vipers" is echidna, which means "viper," "constrictor snake," and is a metaphor for a treacherous wife or friend. --  "Vipers" is from a Greek word that means "viper," "constrictor snake," and is a metaphor for a treacherous wife or friend.

ἔχει: [181 verses](3rd sg pres ind act) "He hath" is echo, which means "to have," "to hold," "to possess," "to keep," "to have charge of," "to have due to one," "to maintain," "to indulge in,"  "to hold fast," "to hold in," "to bear," "to carry," "to keep close," "to keep safe," and "to have means to do." In aorist, it can mean "acquire," or "get." The main sense when it has an object is "to have" or "to hold." In reference to habits or states, it means "indulge in." With a gen. object,  "to keep back" or "withhold" a thing. When its object is an infinitive verb, it means "to have the means or power," or "to be able" not "it must" as in English.  This verb isn't used to form past tenses as the helper verb does in English.Nor does it have the sense of "must" when used with infinitives. -- The word translated as "have" means to "have," "possess," "bear," "to indulge in," "keep close," "hold in," "to have due to one," or "keep" and many specific uses.

ἐχθροὶ[12 verses] (adj pl masc nom ) "Enemy" is echthros, which means "the hostile," "the hated," "the hateful," "the hostile," "the enemy," "the alienated," and "the hating." -- -- The word translated as "enemy" primarily means  "hostile," "hated," "hater,"  "hateful," and "hating." It is an adjective used as a noun. The use of this word is very specific in Greek literature. It describes one who was a friend, but who has been alienated and refuses to be reconciled. It is from a rare Greek word meaning "hate," but the sense seems to be more like we use "hostile" or "alienated." but it is not from the Greek word that Jesus uses for hate. It is usually translated as "enemy" in the KJV.  However, from Jesus's point of view "the enemy" seems to be "hating" others.

ἤδη [13 verses](adv) "Yet" is ede, which means "already," "by this time," "forthwith," "after," "immediately," and "now." It means proximity in time, but also place. -- "Now" is a Greek adverb meaning "by this time," "forthwith," "after," "immediately," and "now." It means proximity in time, but also place.

ἐγείρονται [42 verses](3rd pl pres ind mp) "Arise" is egeiro, which means "to awaken," "to stir up," and "to rouse." -- The word for "arise" means "awaken" and is the same word Christ uses to describe God raising the dead and false prophets arising. -- (CW) The word for "arise" means "awaken" and is the same word Jesus uses to describe God raising the dead and false prophets arising. While its primary meaning is “awaken," “rouse,” or “stir up,” in various forms and, in different contexts, it means “wake up,” “stay awake,” and “to be awake.” It can also mean “to stir yourself,” “excite yourself,” or to “be excited” by passion.” It also forms various idioms. For example, when used with “ears” it means “prick up your ears.” It also means “raise” or “erect,” but usually in the context of constructing buildings. It is only consistently translated as “raise” in the NT and later works based on it. CW --Confusing Word -- The "arise" does not capture the word's specific meaning of "awaken."

ἤγγισεν [17 verses](3rd, aor act sg ind) "Drew" "Is at hand" is eggizo, which means "to bring near," "to join one things to another," to draw near," and "to approach." This word does not appear in the Perseus dictionary. It comes from an adverb ἐγγύς, eggys, which means 1) (of place) "near," "nigh," "at hand," 2) (of time) "nigh at hand" 3) (of numbers) "nearly," "almost," "coming near," and 4) (of relationship) "akin to." -- The word translated as "is at hand" is the verb form of an adverb that means "near" in space, time, and relationships. It means "to bring near," "to approach," "to bring up to," and "to be imminent." In English, we would say "nears" or, in the form here, "has neared," doesn't quite work so perhaps "has gotten close" or, in the case of time, "is nearly here." This is the same verb that is translated as "is at hand" in the phrase, "The kingdom of heaven is at hand." It is not seen in written Greek before Jesus and used by him only seventeen times.

ἐγγὺς [6 verses](adv) "Nigh" is eggys, which means "near," "nigh," "at hand," nearly," "coming near," and "akin." -- The adverb translated as "nigh" means near in time or distance.

ἐγκατέλιπες;” [2 verses](verb 2nd sg aor ind act) "Forsaken" in the Greek is from egkataleipo, which means "to leave behind", "to leave in the lurch," and "to abandon."  - However, though Jesus's words end on the word for "leave behind" or "abandoned," the important point was that he was starting to say Psalm 22, which, though it suffering, being mocked, and scorned, ends as a plea for rescue ending in praise.

ἐγὼ [162 verses](pron 1st sg masc nom) "I" is ego, which is the first-person singular pronoun meaning "I." It also means "I at least," "for my part," "indeed," and for myself. -- I -- This is from the first-person, singular form of the verb. missing "myself" -- (MW)  The pronoun "I" is used here.  When the subject of the sentence is part of the verb, this pronoun accentuates who is speaking "I." Saying "I myself" captures this feeling in English. The subject pronoun repeats the information in the verb so it should be repeated in English like "I myself." When it has no verb, the verb "is" or the previous verb is assumed. MW - Missing Word -- The word "myself"  after "I" is not shown in the English translation. 

εἰ [90 verses](conj) "If" is ei, which is the particle used to express conditions "if" (with the indicative, implying nothing about its fulfillment) or indirect and direct questions, "whether." With the subjunctive and a result (apodosis) indicates a repeated action or a vivid future action.  It also means "if ever," "in case," and "whenever." In citing a fact, it can mean "as sure as" or "since."  It is combined with various conjunctions to create derivative conditions. When appearing as εἰ δὲ (literally, "if however") the sense is "if this...then that." The construction εἰ δὲ μή . . means "otherwise." The construction  εἰ οὖν has the sense of "if so." However, it is also used to express a wish. After verbs of wonder, delight, indignation, disappointment, contentment, and similar emotions, it is use instead of ὅτι, to express the object of the feeling in a hypothetical form, "that" with the indicative (not subjunctive). After ὅτι, it introduces a quotation where we use quotation marks. With the future tense, it is used for emphasis, a warning, or an intention.  When this word is paired with the conjunction translated as "but" or "however," the structure works like an "if then" statement in English.  With verbs of desire and emotion and the indicative in the second clause, the sense is "that." With an imperative, it is used to express a wish. The sense is "I wish that." With the future tense indicative, it is used for emphasis, a warning, or an intention. The emphasis clause is after the main statement. -- The "if" with  indicative verbs to express conditions "if" (implying nothing about its fulfillment) or indirect and direct questions, "whether. With verbs of possibility to implied repeated condition or a vivid future one. "It also means "if ever" and "whenever." When citing a fact  the sense is more  "whether," "since" or "as sure as."

εἰ δὲ μή [7 verses](conj particles) This construction  means "otherwise." The three words literally "if however not." The "if" here expresses a condition but it means nothing regarding whether that condition is not when used with the subjective negative. The Greek word "but" means "but," "however," and "on the other hand."  It joins phrases in an adversarial way. Since it always falls in the second position, translating it as "however" often captures its feeling better.  The negative used here is the Greek negative of a subjective opinion, commands, and requests. It is the negative used in "if" phrases. -- The "else" here comes from three Greek words that literally mean "if however not." This is usually translated as "otherwise" or, in the KJV, as "else."

εἰ μὴ [14 verses](conj particle) "Except" is ei me, which is the conjunction that means "if not," and "except." It is also used to create negative questions when the subjective negative would be used in the direct negative question. In negative questions "instead...not" might work better. εἰ is the particle use with the imperative usually to express conditions "if" or indirect questions, "whether." Used with the historical present (present tense in past time) to express unfulfilled conditions and with aorist to refer the past. The mê (me) is the negative used in prohibitions and expressions of doubt meaning "not" and "no."  Followed by an ἀλλὰ clause, the sense is "if not" some word related to time, "at least still," and without the reference time, "at least" but  -  (CW) "But is from Two Greek words are translated as "except." Literally, they mean "if not" but this phrase is used to mean "except." In negative questions "instead...not" might work better. This is not the word usually translated as "but." CW --Confusing Word -- This is not the common word usually translated as "but."

ἰδεῖν [166 verses](verb aor inf act) "To see" is eido which means "to see," "to examine," "to perceive," "to behold," "to know how to do," "to see with the mind's eye," and "to know." -- The verb translated as "see" means "to see" but it is used like we use the word "see" to mean "to know" or "to perceive." In the past perfect tense, it means "to know," and that sense of knowing gives this word a sense of seeing and understanding. 

εἶδος [1 verse](noun sg neut nom) "Shape" is from eidos, which means "that which is seen", "shape", "form", "beauty of a person", "physique", "kind", "nature," and "wares."

εἰκὼν [3 verses](noun sg fem nom) "Image" is eikôn, which means "likeness," "image," "image in a mirror," "personal description," "semblance," "comparison," and "archetype." It is the source of our word "icon."

εἴκοσι [1 verse](numeral) "Twenty" is eikosi, which means "twenty." --  "Twenty" is the numeral "twenty" used only by Jesus here. 

ἐστίν [614 verses] (3rd sg pres ind act) "Is" is eimi, which means "to be," "to exist," "to be the case," of circumstance and events "to happen,"  and "is possible." With the possessive (genitive) object, it means "is descended from," "is the type of," "belongs to," "is made of," "is a duty of," "is at the mercy of," or " is dependent on." With an indirect (dative) object, it means "have" where the subject and object are reversed.  "It is to him" becomes "it is his" or "he has it."  With the preposition,"into" (εἰς), the sense is "consist of." When the verb "to be" appears early in the clause before the subject, the sense is more like "it is" or, in the plural, "there are." -- The verb "is" here is the common form of "to be" in Greek. It means to have a certain characteristic or remain in a certain condition. It also equates terms or assigns characteristics.  The word also means "to exist" and where it doesn't connect to characteristics or conditions.

εἶπεν [162 verses]  (verb 3rd sg aor ind act) "Said" is eipon, which means "to speak," "to say," "to recite," "to address," "to mention," "to name," "to proclaim," "to plead," "to promise," and "to offer."  This is the second most common word Jesus uses for this idea. The other word is used more for discussion. Perhaps translating it consistently as "tell" would work. - The word translated as "said" means "to say" and "to speak." It is one of the two most common words translated "speak," "say" and "tell," but it has more a sense of addressing and proclaiming.

εἰρήνη [18 verses](noun sg fem nom) "Peace" is eirene, which means "time of peace," "national tranquility," "peace," "tranquility," "personal tranquility," and "harmony." It is the name for the goddess of peace. Among Judeans, it refers to the "health" in the sense of a peace of the body.  -- "Peace" is the Greek term that means harmony between individuals and nations" and the general idea of safety, security, and prosperity. It is the opposite of the state of war. In Hebrew, the word for peace was used in salutations and as an inquiry as to one's health. Among Judeans, it refers to the "health" in the sense of a peace of the body. Jesus uses this word to mean "peace" as opposed to war, "peace" as harmony, and "peace" as health.

εἰρηνεύετε  [2 verse](verb 2nd pl pres ind act or verb 2nd pl pres imperat act)  "Have peace" is eirēneuō,  which means to "bring to peace", "reconcile", "keep peace", "live peaceably". - (CW) "Have peace" is a verb that means to "bring to peace", "reconcile", "keep peace", "live peaceably".  CW --Confusing Word -- The "have peace" does not capture the word's specific meaning.

εἰρηνοποιοί, [1 verse](noun pl masc nom) is eirenopoios, which means literally, "one who produces peace" or "one who makes peaceful." The first part of the word comes the Greek word (eirene), which means "peace.. The last part of the word is averb, (poieo), which means "to make", "to produce", "to create", "to bring into existence", "to bring about", "to cause", "to render", "to consider", "to prepare", "to make ready," and "to do."

εἰς [325 verses](prep) "Into" is eis, which means "into (of place)," "up to (of time)," "until (of time)," "in" (a position),  "as much as (of measure or limit)," "as far as (of measure or limit)," "towards (to express relation)," "in regard to (to express relation)," "of an end or limit," and "for (of purpose or object)."With verbs of speaking, it is the person spoken "to." With time, a limit "until," or a duration "for," "throughout," or a date, "on," "at." Used with ek, it means "from...to." -- The word translated as "to" means "into" a place, "towards" as a direction, "in" (a position),  "as much as (of measure or limit)," "in regards to" a subject, "up to" limits in measures, "until" in reference to time, "within" a time limit, and "for" a purpose or object. Used with the Greek "from" it means "from...to."

εἰσάγαγε [1 verse](verb 2nd sg aor imperat act) "Bring in" is eisagō, which means "lead in"  esp. into one's dwelling, "introduce,"  "take in with one," "introduce into," "to lead" a wife into one's house, "introduce" a child, "introduce new customs," "bring in," "bring forward" esp. on the stage, "introduce to" a subject, and instruct." -- "Bring in" is another uncommon word, use by Jesus the first time here, that  means "lead in"  esp. into one's dwelling, "introduce,"  "take in with one," "introduce into," "to lead" a wife into one's house, "introduce" a child, "introduce new customs," "bring in," "bring forward" esp. on the stage, "introduce to" a subject, and instruct."

εἰσακουσθήσονται: [1 verse](3rd pl fut ind pass) "They shall be heard" is eisakouo, which means "to hearken, "to give ear to one", "to give way", "to yield to a request", "to perceive", "to feel effect of," and "to hear." -- The word translated as "they shall be heard" is a little more complicated than the translation. It is another compound word meaning "to hear in regard to." In the passive, it means to be heard in regard to something. It means that someone has been listened to and their advice followed or it means that someone has granted a request made of them.

“εἴσελθε [68 verses](verb 2nd sg aor imperat) "Enter" is eiserchomai which means both "to go into," "to come in," "to enter," "to enter an office," "to enter a charge," (as in court) and "to come into one's mind." -- "Enter" is a word that means "enter," "go or come into" of an accuse "come into court," and has the double meaning of "coming into one's mind."

εἰσενέγκῃς  [3 verses](2nd sg aor subj act) "Lead" is from eisphero, which means "to carry in," "to bring in," "to contribute," "to bring into," "to introduce," "to bring forward," "to propose," "to carry with one," "to bring with," "to draw a break," "to drink [water]," "to sweep along [as a river]," and "to nominate."  - The word translated as "lead" means "bring into" or "carry in." From these meanings, we get secondary meanings such as "introduce" and "to propose." Unlike many of the other verbs in the Lord's Prayer, it isn't in the form of a command, though it is translated that way in the KJV to match the form of the other verbs in the prayer. Its form is of something that "might" happen. It is a simple statement, not a request, about what the Father doesn't want to happen but the entire sentence comes across as a shy suggestion.

εἰσπορευόμενον  [10 verses]( part sg pres mp masc acc ) "Entering" is eisporeuomai, which means "lead in", "go into," and "enter." It combines "eis," which means "in" with -poreuomai, which means "make to go", "carry", "convey", "bring", "go", "march," and "proceed." -- "Entering into" is a Greek verb that means "lead in", "go into," and "enter." It combines  a prefix that means "in" with a root verb that means "make to go", "carry", "convey", "bring", "go", "march," and "proceed."  The same root is used for the word later in the verse with a prefix meaning the opposite.

εἶτα  [3 verses](adv) "Afterward," is eita, which means "then", "next", "presently," and "soon." -- The Greek adverb translated as "afterward" means "then", "next", "presently," and "soon."  This is an uncommon adverb. Unlike the "if/then," it does not refer back to a cause. It is not the adverb "if/then" word appears frequently in Jesus's sayings. 

ἐκ  [121 verses] (prep) "From" is ek , which means 1) [of motion] "out of," "from," "by," "away from;" 2) [of place] "beyond," "outside of," "beyond;" 3) [of succession] "after," "from;" 4) [of rest] "on," "in," 5) [of time] "since," "from," "at," "in;" 7) [of materials] "out of," "made from;" 7) cause, instrument, or means "by." It is also used to describe the author or means "by" which something is done, especially with passive verbs.-- The Greek preposition translated as "from" means "out of" or "from." The word has a number of different meanings based upon its context, but it indicates separation "from" something rather than being a part "of "it like "of" does. It is also used to describe the author or means "by" which something is done, especially with passive verbs.-- (CW) The Greek preposition translated as "of" means "out of" or "from." The word also means "beyond," "on," "in," "since," or "by" based upon its context, but it indicates separation "from" something rather than being a part "of "it like "of" does. It is also used to describe the author or means "by" which something is done, especially with passive verbs.  CW --Confusing Word -- The "of" does not capture the word's specific meaning.

ἐκβάλλει [33 verses](3rd sg pres ind act) "Cast out" is ekballo and means "toss out," "through out of a place,"and "expose." Ek means "out of," "from," and "away from." Ballo is "to throw" or "to scatter." While the sense is usually "to toss outside," it can also mean "to turn out" into a place. It can also means "produce" in the sense of a woman giving birth.  -- "Cast out" is a verb that means "throw out." Depending on the context, it can mean "toss out," "turn out," or "take out." The possessive object is a place tossed out of. The direct object is the thing tossed out. It is usually translated as "cast out" in the NT.  See this article for more detail.

ἐκχεῖται [8 verses](sg pres ind mp) "Runneth out" is ekcheo, which means to "pour out," "pour away," " spill," "squander," "waste," "spread out," "throw down," and, as a metaphor, "to be cast away," "forgotten," "give oneself up to any emotion," and "to be overjoyed." -- The Greek word translated as "runneth out" means "to pour out," and "spill," but it is a metaphor for "to be forgotten" and to be "overcome with emotion."

Ἐκδίκησόν [2 verses]( verb 2nd sg aor imperat act ) "Avenge" is  ekdikeo, which means to "avenge", "punish", "decide" (a case), and "vindicate". -- "Avenge" is a Greek verb that means to "avenge", "punish", "decide" (a case), and "vindicate". Jesus uses it only in this story.

ἐκδίκησιν  [3 verses]( noun sg fem acc ) "Avenge" is ekdikēsis, which means  "avenging," "vengeance," and "satisfaction"as in "give satisfaction." -- This Greek word is a noun that means "avenging," "vengeance," and "satisfaction." "

ἐκεῖ: [33 verses](adv) "Yonder place" is ekei, which means "there," "in that place," and in philosophy means "the intelligible world." --The word translated as "there" means "there" or "in that place" but it also means "the intelligible world," that is, the world we understand. It refers to a place much more strongly than our word "there" which can be a simple helper to introduce a verb of being. In Greek, the verb used alone has the sense of "there is" or "there are."

ἐκεῖνος [107 verses](adj sg masc nom) "That" is ekeinos, which refers to that which has gone immediately before and  means "the person there," "that person," "that thing," and "the nearer." However, when οὗτος and ἐκεῖνος refer to two things ἐκεῖνος, prop. belongs to the more remote, "the latter" in time, place, or thought, οὗτος belongs to the more remote, "the latter" in time, "further" in place, or thought, οὗτος to "the nearer" and "sooner. " With certain preposition, it has a specific meaning:ἐξ ἐκείνου from that time, κατ᾽ ἐκεῖνα in that place, there, μετ᾽ ἐκεῖνα afterwards. -- (CW) The word translated as "that" is an adjective that highlights its noun as being in a specific place or time from a word that means "there." So it means "there," "here," or "then." Used a pronoun, the sense is "that one there" or "this one here." " CW --Confusing Word -- The "that" is the common word that should be translated as "here" or "there."

ἐκεῖθεν [6 verses](adv) "From that place" is from ekeithen, which means "from that place", "thence", "from that fact," and "thenceforward." -"From that place" is a single word, an adverb that means "from that place", "thence", "from that fact," and "thenceforward." It is a form of the word translated as "there" above.

ἐξέδετο {ἐξέδοτο a variation of ἐξέδωκε} [2 verses] (verb 3rd sg aor ind act) "Let" is  is ekididomi, which means to "give up," "surrender," " give out of one's house," " farm out," "let for hire," " give in charge to another," and many other specific meanings. -- "Let" is from a unique spelling of a Greek verb meaning "give up" and "surrender" but has a number of other meanings including renting a house. The way the word is spelled means "he ate himself" or "he ate it by himself."

ἐκκλησίᾳ: [2 verses](noun sg fem dat) "The church" is ekklesia, which means an "assembly duly called." It comes from two Greek words meaning "to call away from." It describes an impromptu assembly of local people called away from their jobs to meet. The idea here is something less formal than to our idea of a jury, but a group of peers rather than a government organ.  - Through its use in the Epistles, the word translated here as "church" came to mean "church" but this was later in history. In Christ's time, it means an assembly of local people, like a town meeting but less formal that we think of meetings. Jesus uses it only used twice, in Matthew 16:18 and in Matthew 18:17 (not at all in Mark, Luke, or John) when Jesus tells Peter he is the rock on which this assembly will be built. The word only came into extensive use in the Act of the Apostles, which describes the local assemblies of the Christian community. Jesus could not have used to term in that sense or at least those listening to him would not have heard it that way.

ἐκκόπτεται [5 verses](3rd sg pres ind mp) "Cut it off" is ekkopto, which means "to cut out," "to knock off," "to beat off [in battle]," "to hinder," "to break open," "to win [in throwing dice]," "to erase [an inscription]," "to come to a stop," "to stamp a coin," "to pause," or "to cut off." It is also a metaphor for "to make an end of." The root koptô means "to smite," "to pound," "to chop," "to cut off," and "to beat one's breast. The prefix means "from" or "out of." -- The word translated as "is hewn down" means various forms of being "cut off," an idea that has a range of meanings similar to those in English from being hindered to being chopped down or ended. What makes it interesting is, though it is translated as something that happens to the tree in English (the passive voice), in Greek it is the "middle voice" indicating something that the tree does to itself. In dice, it means "to win."

ἐκλάμψουσιν” [1 verse] (verb 3rd pl fut ind act) "Shall shine forth" is eklampo, which means to "shine or beam forth," of sound, "be clearly heard," "burst forth violently," "to be distinguished," and "flash forth." From the root, lampo, "shine out."  - "Shine forth" is from a verb that manes "to shine or beam forth," "to be distinguished," and "flash forth." The prefix means "from" and "out of." The root is the word means "shine out"

ἐξελεξάμην; [6 verses](verb 1st sg aor ind mid) "I have chosen" is eklegomai, which means "to pick out" "to single out," and "to choose for oneself." - The verb "chosen" means "to pick out" and "to single out." It is in the middle voice, so the sense is "for myself," or "by myself."

ἐκλεκτοί. [8 verses](adj pl masc nom) "Chosen" is eklektos, which means "picked out," "select," "choice," and "pure." The adjective is from is eklektoo, the verb form meaning "to be separated," or "to be purified." -- (CW) "Chosen" is translated from a Greek word that means "picked out," "select," "choice," and "pure." It is translated elsewhere as "the elect." Our English word "elect" is adapted from Biblical Greek through Latin. UW --Untranslated Word -- The word "elect" means "chosen." It is an untranslated Greek word adopted into English.

ἐκλυθήσονται [2 verses]( verb 3rd pl fut ind pass ) "Faint" is from eklyo, which also means "to set free", "to unloose," and "to relax." -- "Faint" is a verb that means "faint," and "to set free", "to unloose," and "to relax." The form is passive so "be faint" or "be set free."

ἐξέμαξεν. [1 verse](verb 3rd sg aor ind act) "Wiped" is ekmasso", which means to "wipe off", "wipe away", "wipe dry" ,of an artist, "mold" or "model" in wax or plaster , "express", "imitate",  and, in the passive, to "be impressed.  -- The Greek verb translated as "wiped" means to "wipe off", "wipe away", "wipe dry" ,of an artist, "mold" or "model" in wax or plaster, "express", "imitate",  and, in the passive, to "be impressed."

ἐκπειράσεις [2 verses](2nd sg fut ind act) "You shall...test" is from ekpeirazo, which means "to make a trial", "to prove," "to tempt" "to inquire" and "to ask of another." The word is uncommon Greek, but it consists of two most common words. Ek, which means "out of", "from", "by" and "away from." Peirazô means "to attempt", "to try", "to test," and, in a bad sense, "to seek to seduce," and "to tempt."  -  - The Greek word that the KJV translates as "Thou shalt...test" (or "tempt" in other popular translations) is a little more complex than simple "to test." It adds a preposition that means "from" or "out of" to the more basic Greek word that means "to test" and "to seduce." The root word is only used by Jesus one other place in the Gospels, Mark 12:15. The combination of this word with "out" creates a word closer to our idea of "trying out" and "testing out" something. That is the concept of checking it to make sure it works as advertised.

ἐξενέγκατε  [1 verse](verb 2nd pl aor imperat act) "Bring forth" is ekphero, which means "carry out of", "carry away", and "bring forth". -- "Bring forth" is a Greek verb that Jesus only uses here and which means "carry out of", "carry away", and "bring forth". 

ἐκφύῃ, [2 verses](verb 3rd sg aor subj act/passive) "Puteth forth" is ekphyo, which means "generate," produce," "bear," "grow," and "engender."

ἐκπορευόμενα [11 verses](part pl pres mp neut nom) " things which proceedeth" is ekporeuomai, which means "to make to go out," "to fetch out," and "to march out."  - - (WV) "Proceed" is a verb that means literally, "to make to go or carry out of" and is translated regularly as "to make to go out of," "to fetch out," and "to march out," but in modern English, we would probably say "exit" here. It is in the form of an adjective used as a noun. It is either passive, "are made to go out" or a form where the subject acts itself "the things bringing themselves "

ἐκριζώσητε [3 verses](verb 2nd pl fut ind act) "Ye root up" is ekrizoo, which means "root out." -- The word translated as "root up" is a word only found initially in the Septuagint. It is the compound of the verb meaning to "root" (from the noun meaning "root") and a prefix meaning "from" or "away from."

Ἔκτεινόν [4 verses](2nd sg aor imperat act) "Stretch forth" is ekteinô, which means "to stretch out," "to offer food," "to prostrate yourself," "to straighten," "spread out," to extend," "spin out, "prolong," "put forth" and, in the passive, "be unfolded," "be smoothed."  - "Stretch forth" is  a verb that means "to stretch out," but also means "to offer food," "to prostrate yourself," and "to extend." The Greek word for "stretch" has the same meaning as the word in English with all its related ideas of extending yourself and your abilities. This extension of abilities has the same sense of being work and a struggle.

ἐκτελέσαι [2 verses](verb aor inf act) "To finish" is ekteleō , which means to "bring to an end", "accomplish", and "achieve", "fulfill" a promise, and in the passive, "will be accomplished". -- The word translated as "to finish" is uncommon and used for the first time here. It means to "bring to an end", "accomplish", and "achieve", "fulfill" a promise, and in the passive, "will be accomplished".  However, it is a form of a very common Greek word that means "to finish" or "fulfill" with the addition of a common prefix meaning "out of". 

ἐκτινάξατε [2 verses](verb 2nd pl aor ind act or verb 2nd pl aor imperat act) "Shake off" is ektinasso, which means "to shake out (in cleaning)," "to expel," "to shake off," "to make a disturbance," "to search thoroughly," "to kick out (of animals)," and in the passive "is thrown out." -- The word translated as "shake off" means "to shake out" while cleaning. Its form could either be a command or a statement about what you do at that time. This is a uncommon word that Jesus only uses here and in this verse's parallel in Mark.

ἐκτὸς [1 verse] (adv) "Outside" is the adverb ektos, which means "without", "outside,"with verbs of motion, "out," as a preposition, "out of", "far from", "beyond", "exempt from", "except", "without the consent of," as a noun, "external things", "strangers", "foreigners", "the vulgar," and "the common herd."  - "The outside" is from two Greek words like "that which is within" above. The first is the article, "the" and the second is the adverb that means "outside" and "without." Like the "within" above, this is from the same root words as the outside in the previous verse, but it is a different word. More interesting, this word has a number of special meanings when used as a noun as it is here. It means "external part," but it also means "outsider" and "the common people." This is likely why the word was changed here from the previous verse, since the word used previously does not have these meanings.

ἐκζητηθῇ  [2 verses] (verb 3rd sg aor subj pass contr) "May be required" is from ekzeteo, which means "to seek out" and "to demand an accounting of".  - -"May be required" is a Greek verb that means "to seek out" and "to demand an accounting of".  It is passive and in a form that indicates something that might happen. This word is the only used by Jesus in this verse and the next in the Bible. The form is changed in the next verse. 

ἐλαχίστων, [5 verses](adj pl masc gen) "Of the least" is from elachistos, which is the superlative form of elachus which means "small", "little," and "short." It means "the smallest", "the shortest", "the least," and "the fewest." -- The word translated as "the least" also means "smallest", "the shortest", "the fewest", and similar ideas. 

ἐλαίῳ  [5 verses](noun sg masc dat)  "Oil" is from elaion, which means "olive oil," "anointing oil," and "any oily substance." --  "Oil" is from a noun that means "olive oil", "anointing oil," and "any oily substance." 

ἐλαφρόν  [1 verses] (adj sg neut nom​) "Light" is elaphros, which specifically means "light in weight," "easy to bear," "not burdensome," "easy," "light in moving," "nimble," "light minded," "thoughtless," "relieved" of a burden, and as an adverb, "lightly," "buoyantly."  - This is the only time Christ uses this word for "light." It means "light in weight," but when specifically applied to burdens, it means relieving them. It also means "simple-minded" when applied to thinking, which may be a larger topic here.

() "Merciful" is eleemon, which is a noun meaning the "pitiful" and "merciful."

ἐλεημοσύνην, [3 verses](noun sg fem acc) "Alms" is eleemosyne, which means "pity", "mercy", "charity," and "alms." It is the noun for of the verb eleeo, which means "to have pity on," "to show mercy to," and "to feel pity." In the passive, "to be shown pity," and "to be pitied." -- The Greek word translated as "charity" is the Greek source for our word "alms." However, primarily means "pity" or "mercy." It is another form of the word used in the Beatitudes as "merciful" and "obtain mercy."

ἐλεῆσαι [10 verses](verb aor inf act) "Have had compassion" is the verb eleeo, which means "to have pity on," "to show pity to," and "to feel pity." In the passive, "to be shown pity," and "to be pitied."  - "Have had compassion" and "had mercy" are both from the same verb. It means "to have pity on," and "to show mercy to."

ἔλεγξον [4 verses](verb 2nd sg aor imperat act) "Tell him his fault" is elegcho, which "to disgrace," "to put to shame," "to cross-examine," "to question," "to test," "to prove," "to refute," "to put right," "to get the better of," "to expose," and "to decide a dispute."  - "Tell him his fault" is from a verb from the word that means "to disgrace," "to put to shame," "to cross-examine," "to expose," and "to decide a dispute." Jesus only uses it four times and seems to mean "accuse."

“Ἔλεος [4 verses](noun sg neut nom/acc)"Mercy" is eleos, which means "pity," "mercy," and "compassion." -- The Greek term translated as "mercy" means "good will toward the afflicted." It also means "pity" and "compassion." In the original Hebrew, "mercy" is checed, which means "goodness," "kindness," and "faithfulness." It also means "to be ashamed" and "a reproach." Based on the verb checed ("to be kind"), the adjective combines both the idea of being good and feel guilty if you are not good.

ἐλευθερώσει [2 verses] (3rd sg fut ind act) "Shall make...free" is from eleutheroo, which means "to set free", "to free from blame", "to indulge in license," and "to release from" -- The word translated as "make free" and "set free" means to "free" a slave or "release a debtor."  It also means to free from blame or aquit at a trial. On the negative side, it also means to indulge in licentious (lewd) behavior.

ἐλεύθεροί [2 verses](adj pl masc/fem nom)"Free" is eleutheros, which means "free," "freedom," "independent," "unencumbered (of property)," "fit for a freeman," "frank," "legally permissible," "open to," of things: "free," "open to all,"and "freed from a thing."  - "Free" is from an adjective that means "free," "freedom," "independent," and "freed from a thing." Jesus only uses it twice.

“Ἠλείας”  [10 verses] (Hebrew Name) - "Elias" is Elias, the Greek form of the biblical name for Elijah.  - -- "Elias" is the Greek form of the name of the prophet we call "Elijah." Jesus refers to Elijah only here and in Mark as a forerunner or harbinger of the Christ. However, he also appears with Jesus along with Moses. More about Jesus's use of OT figures in this article.

ἠλπίκατε [2 verses](verb 2nd pl perf ind act) "Trust" is from elpizo, which means "to hope for", "to look for", "to expect," [of evils] "to fear", "to deem" and "to suppose."  - - The word translated as "trust" is not the Greek word usually translated as "trust" or "having faith." Instead, it is an uncommon word Jesus uses twice. It means having an expectation, which is usually for good but can be for evil. It has the same sense as our idea of "looking forward" to something, which is why it is used with the pronoun eis, meaning towards.

ἐμαυτοῦ [15 verses] (pron sg masc gen)  "Myself" is emautou, which means "of me," and "of myself". -- The Greek reflexive pronoun is translated as "myself." It is used primarily as the object of a preposition. As a genitive object means a movement away from something or a position away from something else.

ἐμβάψας [2 verses] (part sg aor act masc nom) "He that dippeth" is from embapto, which means to "dip in." It is a compound word with a prefix meaning "in" and a root which means "to dip", "to plunge", "to be drenched", "to be drowned," and "getting in deep water."

ἐμβλέψατε [1 verse](2nd pl aor imperat act) "Behold" is emblepo, which means "look in the face", "look at," "look into", "consider," and "look." - "Behold" is from a Greek verb that means "look at" or "consider." It is not the common word Jesus uses which is usually translated as "behold". This verb has more of a sense of looking on or into something. We might use "examine."

ἐμὲ [49 verses](pron 1st sg masc acc) "Me" is eme, which is the objective first-person, objective, singular pronoun that means  "me." As the object of a preposition, an accusative object indicates movement towards something or a position reached as a result of that movement.-- "Me" is the regular first-person pronoun in Greek as the object of the verb or preposition.

ἐμὸς[28 verses](adj sg masc nom) "My" is emos, which means "mine," "of me," "my," "relating to me," and "against me." The form can also be the object of a preposition, "me." -- (CW) "My" is the first-person adjective, not the common pronoun, used in Greek to create a possessive or as the object of a preposition. Unlike the genitive pronoun used as a possessive, its case matches its noun. Perhaps "mine own" captures its best. CW - Confusing Word -- The "my" is not the common word usually translated as "my."

ἐμπαῖξαι [4 verses](verb aor inf act) "To Mock" is empaizo, which means "to mock" and "to sport in." In the passive, it means "to be deluded," and "to be defrauded" of the revenues. -- "Mock" is an uncommon (for Jesus) verb that means "to mock" and "to sport in." In the passive as it is here, it also means "to be deluded," and "to be defrauded" of the revenues. Translating it as "jeer at" may work better when used with an indirect object,

ἐνέπρησεν. [1 verse] (verb 3rd sg aor ind act) "Burned up" is from empimprēmi, which, with the "m" means "kindle," "set on fire," and in the passive, "to be set on fire," and "to be inflamed" and, without the "m," to "blow up," "inflate," and in the passive, "bloated" and "swollen."

ἐμπεπλησμένοι [1 verse](part pl perf mp masc nom/voc) "That are full" is from empiplemi, which means to "fill quite full",  "fill full of" a thing, and, in the passive, "to be satiated."  - The Greek verse translated as "that are full" means to "fill quite full",  "fill full of" a thing, and, in the passive, "to be satiated." This is not the word translated as "shall be filled" in Luke 6:21 or Matthew 5:6. That word is used as a punchline, having the sense of "get your fill". This word has the sense of being stuffed. This is the only time Christ uses it. The tense of the verb is something completed in the past, not the present tense, as shown, and the form is something people do to themselves, "having stuffed themselves". 

πεινάσετε.  [1 verse](verb 2nd pl fut ind act or verb 2nd pl aor subj act) "You shall hunger"  is peinoa, which means "to be hungry", "crave after," or "to be starved," and it is a metaphor for desire and cravings.  - The word for "shall hunger" is the verb for "to hunger" as in needing food and, like the English word, it is a metaphor for any craving. It is in a form that could be the future tense or the subjunctive mood. This means either "will starve" or "might starve".

ἐμπέσῃ [3 verses](3rd sg aor subj act) "Fall into" is from empipto, which means to "fall upon," "fall in" and "to fall on." It's root is the verb pipto, which means "to fall," "to fall down," "to be cast down," "fall upon," "intersect (geometry)," "meet," "pass through," "fall violently upon," "attack," "fall in battle," "sink{in water)," "fall short i.e. fail," " fall out of," "lose a thing," "escape from," "fall asleep," "to be accessible to perception," "to fall (between her feet, i.e. to be born)," "to let fall[dice)," "turn out," and "fall under (belong to a class).  - "Fall" is  a verb, which means "to fall in" and "to fall on." The root verb has means "to fall" that has a wide variety of meanings and the prefix/preposition that means "in." "on." and "among."

ἐμπορίαν [1 verse](noun sg fem acc/gen) "Merchandise" is emporia, which means "commerce," "trade by sea," "a trade or business," "errand," "business," "journeying," and "merchandise."  - The word translated as "merchandise" means "commerce," "a trade or business," and "merchandise."

ἔμπροσθεν [18 verses](adv, prep) "Before" is emprosthen, which as an adverb means [of place]"in front of," "before," "forwards," [of time] "before," "of old," and as a preposition, "facing," "opposite," "in front," [of time] beforehand," and [of degree] "preferred before." It also denotes a ranking. Takes a genitive object. -- The Greek word translated as "before" means "in front of" referring to place and when used to apply to time means "beforehand."

ἐμπτύσουσιν [2 verses] ( verb 3rd pl fut-ind/aor-subj act ) "Shall spit upon" is emptyo, which means "spit into" and "spit onto."   - "Spit upon" is another uncommon verb for Jesus that means "spit into" and "spit onto." In the Greek, this verb comes before, not after, the "scourge" verb.

ἐν [413 verses](prep) "In" is en, which means, with its usual indirect (dative) object, "in," "on," "at," "by," "among," "within," "surrounded by," "in one's hands," "in one's power," "during,"  and "with" (in the sense of nearness). With a direct (accusative) object, it means "into," "on," and "for." Referring to time, it means. "in the course of" or "during."  -- The word translated as "in" means "in," "on," "within," "among" "by" (near), "by" (as an instrument), "during" (time),  or "among"  with an indirect-object form object.  About time, it means "during the time," "in the time," "within," and "in." With the direct object form, it means "into," "on," and "for." 

ἐν [413 verses](prep) "In" is en, which means, with its usual indirect (dative) object, "in," "on," "at," "by," "among," "within," "surrounded by," "in one's hands," "in one's power," "during,"  and "with." With a direct (accusative) object, it means "into," "on," and "for." Referring to time, it means. "in the course of" or "during."  -- The word translated as "in" means "in," "on," "within," "with" (an instrument), "by" (near), "by" (means of), "during" (time),  or "among"  with an indirect-object form object.  About time, it means "during the time," "in the time," "within," and "in." With the direct object form, it means "into," "on," and "for." When referring to time, it means "during." It can mean "on," "at," or "by" in the sense of "near."

ἐνάτην [1 verse](adj sg fem acc) "Ninth" is enatos, which means "ninth."

ἐνεδιδύσκετο [1 verse](verb 3rd sg imperf ind mp) "Was clothed" is endidysko,  which means to "put on" oneself or another. Extended form of endyo. Found only in NT and after.  -- "Was clothed" is from a Greek verb that Jesus only uses here, which means to "put on" oneself or another. It is an extended form of the common word meaning "put on".  This word is only found in the Bible and writings about it. The form is someone acting on themselves, "he put on himself."

ἐνδόξῳ [1 verse](adj sg masc dat) "Gorgeously" is endoxos, which means "held in esteem or honour", "of high repute",  of things, "notable",  "resting on opinion", "probable", and "generally admitted".  - The word translated as "gorgeously" is an adjective meaning  "held in esteem or honour", "of high repute",  and and "generally admitted".  It works like our word "respectable". It is in the same form as the "cloak" above. 

ἐνδύματος; [5 verses](noun sg neut gen ) "Raiment" is endyma, which means "garment," and "covering." -- The word translated as "raiment" means "clothing" or "covering."  It is from the same root as the verb commonly translated as "put on" when referring to clothing.

ἐνδύσησθε: [6 verses](2nd pl aor subj mid) "Put on" is endyo, which means to "go into", "put on [clothes]", "enter", "press into", "sink in", "enter upon it", "undertake it," and "insinuate oneself into." -- The word translated as "ye shall put on" one means that when the context is clothes. This is not obviously the case here. It more generally means "get into," which seems to be what Christ is saying.

ἐνγέγραπται [1 verse](verb 3rd sg perf ind mp) "Are written" is engrapho, which means to "make incisions into", "mark in", "paint on", "engrave", "inscribe", "enter into a public register", "indict", and "enter names." -- "Are written" is another unique word, not the common word for "write" but a special form of it. It means to "make incisions into", "mark in", "paint on", "engrave", "inscribe", "enter into a public register", "indict", and "enter names".  It is chosen because of its use in registration.

ἐνιαυτὸν [1 verse](noun sg masc acc) "Year" is from the Greek eniautos, which means "anniversary", "any long period of time", "a year", "a cycle," "a period of 19 years", and "a period of 600 years."  - -- The Greek noun translated as "year" is not the word Christ normally uses that is translated as "year;" It means "anniversary", "any long period of time", "a year", "a cycle," "a period of 19 years", and "a period of 600 years."  this is the only time Christ uses this word. 

ἐνέκρυψεν [2 verses] (verb 3rd sg aor ind act) "And hid" is enkruptô which literally means "to hide in ""to bank (a fire)," or "to conceal in."  - "Hid" is from a Greek verb meaning "to hide in" or "to conceal in." It is the Greek form of our word "encrypt." Here, "enfolds" is probably the closest literal translation though "encrypt" is the symbolic meaning.

ἐννέα [5 verses](numeral) "Nine" is ennea, the number "nine." -- The "nine" is the Greek word from "nine."

ἔνοχός [3 verses]( adj sg masc nom )  "In danger" is enochos ( ἔνοχος ), which means "held in by," "bound by," "liable to," "subject to," "guilty," and "liable to a penalty for." - -- The Greek word translated as "in danger," primarily means being "bound" or "tied" but also has the sense of "obligated" to something.

ἐνώπιον [8 verses] (prep) "Before" is from enopion, which means " facing" and "to the front".  -- The Greek term translated as "before" is not used outside of Luke except once in John. It appears here for the first time in Jesus's words here. It means "in front of".

ἐντάλματα [2 verses](noun pl neut acc) "Commandments" is from entalma, which means "to order."  It is a form of the  more common Greek noun that means "injunction," "order," and "command." -- The Greek translated as "commandments" means " is a rare form of another Greek noun that means "injunction," "order," and "command." This form is used only here, in the parallel verse, Mar 7:7, and in the Septuagint version. While Jesus often uses an unusual word for wordplay, he also uses them to be consistent with the original scripture. Except for here, quoting the Septuagint, Jesus used the common form of this noun.

ἐνταφιασμοῦ [2 verses](noun sg masc gen) "Burying" is from entaphiasmos, which means "laying out for burial", from two Greek words meaning "in tomb" (en taphos). This is the noun form of the verb, ἐνταφιάζω (entaphiazo) which means to prepare a body for burial, which in the Jewish tradition means washing, dressing, anointing, perfuming, etc. These words only appear in the NT Bible.  - The word translated as "burying" only appears in the Gospels. It is constructed of two Greek word meaning "in tomb" (en taphos).

ἐνταφιάσαι [3 verses](verb aor inf act) "Burial" is from entaphiazo, which means "to prepare for burial," and "to lay out [a corpse]."

ἐνετειλάμην [6 verses](verb 1st sg aor ind mid) "I have commanded" is entello, which means "to enjoin," "to command" especially verbally, "invest with legal powers," and "authorize to act."  - "Commanded" is from a Greek verb that primarily means to give verbal commands or orders.

ἐντεῦθεν. [3 verses](adv) "Hence" is enteuthen, which means "hence," "thence" (of place), "henceforth," and "thereupon," (referring to time),  and causal, "from that source" and "in consequence."-- "Hence" is a word that means "thence," "thence" (of place), "henceforth," and "thereupon," (referring to time),  and causal, "from that source" and "in consequence

ἔνθεν [2 verses](adv) "Hence" is from enthade (enthen), which means"thence," "from that point," "from that cause," "from that place,"  and "wence." -  - "Hence" is a word that means "from that place" and "from that point," "wences," and "hence." In English, in this context, we would say "from here." Jesus only uses it twice.

ἐνθάδε. [1 verse](adv) "Hither" is from enthade, which means "hither," "thither," "here," and "now."

ἐνθυμεῖσθε [1 verse](2nd pl imperf ind mp) "Think" is from enthumeomai, which means "to ponder", "to notice", ""to infer", "think much or deeply of", "take to heart", "be concerned or angry at", "form a plan", "conclude. In the passive, it means "to be in a person's thoughts," and "to be desired." -- The term translated as "think" is not a common Greek word that is usually translated as "think" in the KJV. This word is used by Jesus only here. It means "to ponder", "to notice," or "to infer." In the passive, it means "to be thought about or desired", but here it is in a form, which means that the subject is being acted upon by itself or for its own benefit, that is, "you are thinking about yourselves". This form is plural.

ἐντολὴν [23 verses](noun sg fem acc) "Commandments" is entole which means "injunction," "order," and "command." -- The word translated as "commandments" has the sense of a direct "order" or "command" given by someone as opposed to a body of law or tradition in society. Jesus uses it to refer to the written Law, his lessons, and the commands given by someone in authority.

ἔντος [2 verses] (adverb) "Within" is entos, which means "within," "inside," "on this side," "acquainted with," of time "within," "short of," i.e. "before."

Ἐντραπήσονται [4 verses]( verb 3rd pl fut ind pass ) "They will reverence" is entrepo, which means "to turn [something] about", "to make one turn," and, as a metaphor, for "putting one to shame." In its passive form (used here), it means "to turn [yourself] about", "to be turned around within," "to feel misgivings", "to hesitate", "to give heed", "to respect," and "to reverence."

ἐπάρατε [5 verses](2nd pl aor imperat act) "Lift up" is from epairo, which means "lift up," "set on," "raise," "exalt," "magnify," "stir up," "excite," "urge on," and "persuade."   - the word translated as "lift up" means "lift up," "set on," "raise," "exalt," "magnify," "stir up," "excite," "urge on," and "persuade."

ἐπαισχυνθῇ [2 verses](verb 3rd sg aor subj mp) "Shall be ashamed" is from epaischynomai, which means "to be ashamed at or of", "to be ashamed of doing or having done something," and "to feel or show shame."  - -- The word translated as "shall be ashamed" means "to be ashamed at or of", "to be ashamed of doing or having done something," and "to feel or show shame." The shame  here is a social embarrassment.  This is the embarrassment we feel because we are out of step with the crowd.

ἐπαιτεῖν [1 verse](verb pres inf act) "To beg" is epaiteo, which means "ask besides", "ask for more",  "beg as a mendicant" and "to demand". -- "To beg" is a word that Jesus uses only here. It means "ask besides", "ask for more",  "beg as a mendicant" and "to demand".

ἐπαναπαήσεται {ἐπαναπαύομαι}[1 verse](verb 3rd sg fut mp act) "Rest" is from epanapauomai. which means "to rest upon", and "depend upon." It is from epi and anapauo, which means "to make to cease," "stop or hinder," "put an end to," "to relieve from,""bring to a close," "take rest," "sleep," "lie fallow," "regain strength," and "rest or settle [on an object]."  -- The verb translated as "rest" means "to rest upon" and, more interestingly, "depend upon." This is the only time it is used in Jesus's words. The subject seems to the "the son of peace" not "your peace". Its root verb means "to make to cease," "stop or hinder," "put an end to," "to relieve from," "bring to a close," "take rest," "sleep," "lie fallow," "regain strength," and "rest or settle [on an object]."  Jesus aways uses this root in the sense of "rest" but this more complicated word he only uses here. The  prefix is the same as the preposition that follows. The form is either passive or middle voice.

ἐπῄνεσεν [1 verse] (verb 3rd sg aor ind act) "Commended" is epaneo, which means to "approve", "applaud", "commend", "praise", "recommend", and "advise". -- "Commended" is a unique word, approved only here. It means to "approve", "applaud", "commend", "praise", "recommend", and "advise".  This word would be a surprise to listeners, who might not even know who the "he" was who "applauded" or "approved". 

 ἐπανέρχεσθαί [2 verses](verb pres inf mp)  "Come again" is from epanerchomai,  which means "go back", "return", "return to", and "recapitulate".  - The  word is translated as "come again" means "go back", "return", "return to", and "recapitulate".

ἐπαναστήσονται [1 verse](3rd pl fut ind mid) "Shall rise up" is epanistemi, which means to "set up again," "make to rise against," "raise in revolt," "stand up after," "rise from "bed," rise, rise up against," "rise in insurrection against," "to be raised or built (of buildings)," and " rise above. -- "Rise up" is translated from a Greek word that means primarily "set up again," "to make to rise against," and "to revolt." It is in the form which indicates that the subject is acting on itself.

ἐπάνω [8 verses](prep/adv) "Over" is epano, which is an adverb meaning "above," "on the upper side," "[former] times," "more [of numbers]," "in front of," and "in the presence of." -- The word "thereon" is from a preposition meaning both "on" and "in front of."

ἐπειδὴ [1 verse](conj) "For" is epeide, which means "after that", "since", and "when".  -The word translated as "for" means "after that", "since", and "when". The word appears only here in Christ's words the Gospels. 

Ἐπερωτήσω [1 verse]( verb 1st sg aor subj act or verb 1st sg fut ind act )  "I will ask" is from eperatoa, which means "consult", "inquire", "ask", "put a question," and "put a further question." -- (CW)  "Ask" is a verb that Jesus only uses here that means "consult", "inquire", "ask", "put a question," and "put a further question." Its form could be the future tense, but it is more likely a form indicating something that might happen. This is not the word usually translated as "ask." CW --Confusing Word -- This is not the common word usually translated as "ask."

ἐπελθὼν  [4 verses](part sg aor act masc nom) "Shall come upon him" is from eperchomai, which means "come upon", "approach", "come suddenly upon", in a hostile sense "come against", "attack", "come forward to speak", "proceed against", "come upon", of time "come on", "go over" [a space], and "traverse". - -"Shall come upon" is a Greek verb that means "come upon", "approach", and, in a hostile sense "come against", or "attack". The root word is the word usually translated as "come". The sense is obviously hostile, "come against" but there is no "him" here. The form is an adjective, "attacking". This is an uncommon word for Jesus, used only four other verses. 

ἐπηρεαζόντων [1 verse] (part pl pres act masc gen) "Them which despitefully use" is from epereazo, which means to "threaten abusively", "deal despitefully with", "act despitefully towards", "to be insolent", and in the passive, "the be insulted".  - The Greek verb translated as "them which despitefully use" means to "threaten abusively", "deal despitefully with",  and in the passive, "the be insulted". In English, we would say simply "insult".

ἐρώτησον  [2 verses](verb 2nd sg aor imperat act )  "Asketh" is eperotao, which means "consult", "inquire of", and "ask".   -- (CW) The word translated as "ask" means "consult," inquire of," and "beseech." It is used extremely commonly in the narrative parts of the NT, but Jesus the word rarely. Jesus usually uses another Greek word for this common idea.  It means "ask" but it is best translated as "beseech to avoid confusion with the more common "ask." This is not the word usually translated as "ask." CW --Confusing Word -- The "ask" is not the common word usually translated as "ask."

ἐπὶ [138 verses](prep) "On" is from epi , which means "on," "upon," "at," "by," "before," "across," "for," and "against." With a noun in the possessive, genitive, it means "upon," "on" but not necessarily of Place, "by (of persons)," "deep (with numbers)," "in the presence of," "towards," "in the time of," and "over (referring to a person of authority)." With a noun indirect object, dative, it means of place: "upon," "on," or "over," of people: "against (in a hostile sense)," regarding a situation: "towards" or "in reference to," of an accumulation: "upon," "after," "addition to," and "besides," of position: "after," "behind," "in dependence upon," and "in the power of," of time: "by," and "after," and. in a causal sense: "of the occasion or cause," "for" a person, an end, or purpose," "on condition that," and "for" (a price).  With the objective noun, an accusative, it means of place: "upon or on to a height," "up to," "as far as," "a little way," "a little," "towards," "to," in hostile sense: "against," of extension: "over," "over (a space)," of time: "for," "during," "up to" or "till," in a causal sense: "of (the object)," for (this purpose)," "as regards,"after," "according to," and "by (this cause)." With verbs of perceiving, observing, and judging, it means "in the case of." -- The word translated as "unto" means "on," "over," "upon," "for,"  "against," "before," "after," "during," "by" "in the case of."

ἐπαναστήσονται [1 verse](verb 3rd pl fut ind mid ) "Shall rise" is epianistêmi, which means to "set up," "raise in revolt against," and  "rise up against." It is a combination of  epi that means "on", "upon", and "against." and anistêmi,  which means "to make stand up", "to raise up","to make people rise", and "to rise and leave the sanctuary."

ἐπιβάλλει [5 verses] (3rd sg pres ind act)"Putteth" is epiballo, which means to "throw or cast upon," "lay on," " affix (a seal, add)," "contribute," "place next in order," "let grow," "let loose," "throw oneself upon," "go straight towards," "follow," "come next," "belong to," "fall to the share of," "shut to," "close," "to overlap (in logic)," and in the passive to "lie upon," "be put upon," and "be set over." -- The word translated as "putteth" means literally to" throw against, before, by or on," but it has a large variety of specific uses. It implication is that the patching is not well done, but just thrown on. See this article about a related word.

ἐπίβλημα [3 verses](noun sg neut nom/acc ) "A piece" is epiblema, which means "that which is thrown over," "covering," "tapestry," "hangings," "that which is put on," "piece of embroidery," and "outer bandage."  -- (CW) The word translated as "piece" uses the same base as the word above and means "something thrown over" or "tossed on." However, here, it makes the most sense as a bandage. The root is the noun that means "throw" or "toss." The general word "piece" is not the specific meaning of the word in this situation. See this article about a related word. CW --Confusing Word -- The "piece" does not capture the word's specific meaning in this situation.

ἐπιχέων  [1 verse](part sg pres act masc nom ) "Pouring in" is from epicheo, which means "pour over", "heap up", "pour over itself", "anoint", "pour itself over", "pour out for a drink".   - The "pouring in" means "pour over", "heap up", "pour over itself", "anoint", "pour itself over", "pour out for a drink".  One of the most common words Jesus uses also means "pour". 

ἐπιδείξατέ [2 verses](verb 2nd pl aor imperat act) "Shew" is epideiknymi, which means to "exhibit as a specimen," "parade" it before, "show off" or "display" for oneself or what is one's own, "give a specimen of," "show" in the sense of "point out," and "show" in the sense of "prove."  - "Show" is an unusual word for Jesus to use,  meaning to "display" or "exhibit."

ἐπιδώσει [4 verses] (3rd sg fut ind act) "Give" is epididōmi which means to "give besides," "give afterwards," "contribute as a `benevolence'," "give freely," "bestow," "give oneself up," "devote oneself," "give into another's hands," "deliver," "take as one's witness," "increase," "advance," "improve," "give in," and "give way."-- The word translated as "give" means "give besides," "give upon," or "bestow." It is the common word for "give" with a prefix that means "upon" "for," or "toward."

ἐπίγεια [1 verse](adj pl neut acc/nom) "Earthly things" is from epigeios, which is an adjective (used as a noun) meaning "of earth", "terrestrial," and "land-based." It literally means "on earth."  - "Earthly" is from an adjective meaning "upon earth." It is used as a noun, because of the untranslated article before it, "the ones upon earth."

ἐπιγνώσεσθε [4 verses](2nd pl fut ind mid) "Ye shall know" is epiginosko, which means "look upon," "witness," "observe," "recognize," "find out," "discover," "learn to know," "take notice of," "come to a judgment," "decide," "acknowledge," and "approve." -- The word means literally, "on learning to know" or "by learning to know." Generally, it means "to witness" or "to discover." Literally, it means "learning from." Jesus uses it to mean "recognize" in the sense of "identify" not "reward."

ἐπιγραφή; [3 verses](noun sg fem nom) "Superscription" is epigraphê, which means "inscription," "title," "ascription," and "description." It is from the verb that means, literally, "to write upon."

ἐπιλελησμένον [1 verse](part sg perf mp masc acc) "Forgotten" is epilanthanomai, which means "to forget". - - The "forgotten" verb here is used uniquely here. It means "to forget". It is in the form of an adjective, "forgetting". It is not passive as translated in KJV but a form where the subject acts on itself. The tense is something completed in the past. We would say, "has forgotten itself". 

ἐπεμελήθη [2 verses] (verb 3rd sg aor ind mp) "Took care" is from epimeleomai,  which means "take care of", "have charge of", "management of", and "have charge of".  - The "took care"means "take care of", "have charge of", "management of", and "have charge of".  There is a word that Jesus commonly uses for caring for someone medically. This isn't it. 

ἐπιμελῶς [1 verse](adv) "Diligently" is epimelos, which means  "careful",  "anxious about", "carefully", "careful", and "attentive". -- "Diligently" is from a Greek adverb that means  "careful",  "anxious about", "carefully", "careful", and "attentive".

ἐπιορκήσεις, [1 verse](2nd sg aor subj act )"Thou shalt...forswear thyself," is epiorkeo, (2nd sg aor subj act) -- The Greek word translated as "forswear" specifically means "to swear falsely', "recant," or "renege" on a promise. Its meaning is literally "against an oath." Its root word is the same as the noun translated later in this verse as "oath."  It is the negative verbal form of that word below. This word is only used by Jesus here.which means "to swear falsely," and "to forswear oneself."

ἐπιούσιον [2 verses](adj sg neut acc) "Daily" is epiousios, which may mean, "the appropriate," "sufficient for the coming," which first appears in Greek here. It could be an adjective from the verb epiousa, which means "to come on, to approach." It may also be from epi-eimi meaning literally "upon being" or "being upon." Some suggest is means "over being" or "above being" (from another meaning of epi) with the sense of meaning "supernatural" or "super-essential." Discussion about its possible meanings go back to the very early Christian writers. It is not the Greek word "daily," which is a form of the word "day.." -- (WW)  The word translated as "daily" is a mystery and one of the most interesting words in the Gospels. See this article for a complete historical discussion of this word. Its most likely and literal meaning is "existing upon."

ἐπέπεσεν [1 verse](verb 3rd sg aor ind act ) "Fell" is epipipto, which means to "fall upon", "fall over", "accrue", "come on after", and "accumulate".-- "Fell" is a Greek verb that Jesus only uses here that means to "fall upon", "fall over", "accrue", "come on after", and "accumulate".

ἐπεσκέψασθέ [2 verses] (verb 2nd pl aor ind mp) "Visited is episkeptomai, from which means to "pass in review," hence, "number" a host. It is a compound word from -skeptomai, which means "look about carefully," "spy" ,"to look upon or at," "to observe," "to examine," and "to consider."  The source of our word "skeptic." And a prefix, epi-, meaning "Against" is from epi. which means "on," "upon," "at," "by," "before," "across," and "against."

ἐπιστραφήτω. [9 times](3rd sg aor imperat pass) "Return" is epistrepho, which means "to turn about," "to turn around," "turn towards," "return," "curve," "twist," "go back-and forwards," "pay attention to," "to turn one's mind towards," "regard," "conduct oneself," and "behave," and in the passive to "be converted," "to be distorted," "turn oneself round," "are turned," and as an adjective, "earnest," "vehement." -- "Return" is translated from a Greek word "to turn about" or "to turn around," but also means "cause to return" and "to turn one's mind towards" something. In the passive, which is used here, it means "to turn oneself around" or "be turned around."

ἐπισυναγαγεῖν [5 verses] (verb 1st sg aor ind act) "Gather together" is episynago, which means "to collect and bring to a place." It also means to "bring into" a conversation or to "infer" or "conclude."  -  This is not the common word usually translated as "gathered" but a compound form of it meaning "gather upon" or "collected over," like we would say "gathered up." Its idea is completed below with "together."

ἐπιτάσσω (2 verses]( verb 1st sg pres ind act) "Charge" is epitasso, which means "to put upon one as a duty", "to enjoin", "to order", "to impose commands," and "to place beside or behind." -- "Charge" is another uncommon word, a verb that means "to put upon one as a duty", "to enjoin", "to order", "to impose commands," and "to place beside or behind."

ἐπεθύμησαν [1 verse]( verb 3rd pl aor ind act ) "Have desired" is from epithumia, which means "set one's heart upon," "long for," "covet," "eagerness for," "desire," "yearning," and "longing after." Passive, "to be desired." It is not the more common word meaning "desire" which is used in Luke 10:24.  - - "Desired" is a verb that means "to set one's heart up," and, more generally, to "desire," "yearning," and "longing after." The tense indicates something that happens at some specific point in time, past, present, or future. The more common Greek word meaning "to desire" is used Luke 10:24

ἐπιθυμῆσαι [5 verses](aor inf act) "To lust after" is epithymeo, which means "to set one's heart upon", "to desire", "to covet," and "to long for." The root of this word is thymos, (θυμός), which is the seat of passion and heat. The prefix means "upon." -- (WW) "Lust" is a Greek verb that means "to set one's heart upon", "to desire", "to covet," and "too long for." The verb indicates heat and passion, but not sexual passion (see this article about the Greek root of this word meaning "chest")  Jesus uses this word five times, always in reference to hunger and thirst except for here. The form is an infinitive uses as a noun describing the action, so "the craving."

ἐπιθυμίας [3 verses](noun pl fem acc) "Lusts" is from epithymia, which means "desire", "yearning", "appetite", "lust", "sexual desire," and "the object of desire." It literally means "desire on." -  "Lusts" is a noun that means "desire", "yearning", "appetite", "lust", "sexual desire," and "the object of desire." It is from the same word that Jesus uses as a verb to express people wanting or desiring to do something.

ἐπιτίμησον [1 verse]( verb 2nd sg aor imperat act ) "Rebuke" is epitimaō, which means "to lay a value upon",  "to show honour to", to "raise in price",  of judges, "to lay a penalty on a person" and  to "censure".  -- The unique word here for Jesus is translated as "rebuke". The verb means  "to lay a value upon",  "to show honour to", to "raise in price",  of judges, "to lay a penalty on a person" and  to "censure".  Note that this word primarily means explaining the cost of something or the penalty for doing something. This word is frequently used in the NT to describe Jesus "rebuking" his followers, the weather, or a "demon" or "charging" someone to do or not to do something. We get the sense that it means "criticize" or "condemn" or "command" when it really doesn't. This idea is closer to the version in Matthew, which involves questioning him. 

ἐπιτιθέασιν [4 verses]] (verb 3rd pl pres ind act) "Lay" is epitithemi, which means "to lay," "to put," "to place upon," "to set upon," "to put on," and "to dispatch."  - The verb means "lay upon" is from an uncommon Greek word for Jesus that means "to lay", "to put", "to impose," and "to place upon." Jesus commonly uses a simpler form of this verb.

ἐπέτρεψεν [1 verse](verb 3rd sg aor ind act) "Suffered" is epitrepo, which means 1) to "turn to," "turn over to," "overturn upon transfer," "bequeath," "commit," "entrust to another (as trustee)," (with dative)"rely upon," "leave to;,""entrust oneself," "leave one's case to," "to entrust what is one's own to" 2) "give up," "yield," "give way," and 3) "command."  - - "Suffered" is from a verb which means to "turn to," "turn over to," "rely upon," "leave to;" "give "give way," and "command." When used with an indirect objects, as it is here, it means "rely upon" or "leave to."

ἐπιζητοῦσιν: [4 verses](3rd pl pres ind act) "Seek after" is epizeteo, which means "seek after," "wish for," "miss," "request," desire" and "demand" as well as searching for something. - The Greek term translated as "seek after" means "seek after," "wish for," and "miss." The Greek root of this word is translated as "seek" in the KJV but Christ uses it more like we use "aim." This version of that word has the prefix that means "on," "at," or "upon," so "aim at" or "focus on" is the closest in English. This version of the word is usually used only negatively by Jesus.