The Meaning of Luke 7:4 Explained

Luke 7:4

KJV: And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this:

YLT: And they, having come near unto Jesus, were calling upon him earnestly, saying -- 'He is worthy to whom thou shalt do this,

Darby: But they, being come to Jesus, besought him diligently, saying, He is worthy to whom thou shouldest grant this,

ASV: And they, when they came to Jesus, besought him earnestly, saying, He is worthy that thou shouldest do this for him;

KJV Reverse Interlinear

And  when they came  to  Jesus,  they besought  him  instantly,  saying,  That  he was  worthy  for whom  he should do  this: 

What does Luke 7:4 Mean?

Context Summary

Luke 7:1-10 - An Alien's Surprising Faith
It is interesting to find these wild flowers of natural faith, humility and love growing outside the carefully cultured garden of the Hebrew religion. God has never been without witnesses among the nations. We recall Cyrus in the Old Testament, Isaiah 45:1-7; and Cornelius in the New, Acts 10:1-8. "In every nation." See Acts 10:35. But of course the propitiation of Christ underpins the salvation of all men, Romans 3:25.
Because the centurion was under the authority of Rome and was loyally obedient to it, he was able to exercise authority; and since he was so sure that Christ was obedient and loyal to God, he felt that he, too, was able to exert authority over all other forces, especially those which were injuring and torturing human lives. Let us seek to be such obedient servants that Christ may be able to say to us also, with the absolute certainty that we shall obey, "Go" and "Come" and especially "Do this." [source]

Chapter Summary: Luke 7

1  Jesus finds a greater faith in the centurion;
10  heals his servant, being absent;
11  raises from death the widow's son at Nain;
18  answers John's messengers with the declaration of his miracles;
24  testifies to the people what opinion he held of John;
31  compares this generation to the children in the marketplaces,
36  and allowing his feet to be washed and anointed by a woman who was a sinner,
44  he shows how he is a friend to sinners, to forgive them their sins, upon their repentance

Greek Commentary for Luke 7:4

Besought [παρεκαλουν]
Imperfect active, began and kept on beseeching. This is the same verb used by Matthew in Matthew 8:5 of the centurion himself. [source]
Earnestly [σπουδαιως]
From σπουδη — spoudē haste. So eagerly, earnestly, zealously, for time was short.That thou shouldst do this for him (ωι παρεχηι τουτο — hōi parexēi touto). Second future middle singular of παρεχω — parechō Old and common verb, furnish on thy part. ωι — Hōi is relative in dative case almost with notion of contemplated result (Robertson, Grammar, p. 961). [source]
That thou shouldst do this for him [ωι παρεχηι τουτο]
Second future middle singular of παρεχω — parechō Old and common verb, furnish on thy part. ωι — Hōi is relative in dative case almost with notion of contemplated result (Robertson, Grammar, p. 961). [source]
They besought him instantly [παρεκάλουν σπουδαίως]
On besought, see on Luke 6:24. Instantly, which commonly means at once, is used in its older meaning, pressingly, from the Latin instare, to urge or press upon. So Romans 12:12, “instant in prayer.” Wyc., prayed busily. [source]
That he was worthy [ὅτι ἄξιός ἐστιν]
The A. V. renders ὅτι as a conjunction, that. The Rev., more correctly, takes it as a mark of quotation, besides properly rendering ἐστιν is, instead of was. Render as Rev., He is worthy that thou shouldst do this; for the best texts read παρέξῃ , the second person, thou shouldst do, instead of the third person, παρέξει , he shall do. [source]

Reverse Greek Commentary Search for Luke 7:4

Matthew 20:2 For a penny [ἐκ δηναρίον]
A denarius, the chief silver coin of the Romans at this time, and of the value of about seventeen cents. We must remember to reckon according to the rate of wages in that day. A denarius was regarded as good pay for a day's work. It was the pay of a Roman soldier in Christ's time. In almost every case where the word occurs in the New Testament it is connected with the idea of a liberal or large amount. Compare Matthew 18:28; Mark 6:37; Luke 7:41; John 12:5. For a penny is, literally, out of or on the strength of a penny; the payment being that on the strength of which the agreement was made. The agreement arose out of the demand on the one hand and the promise on the other. -DIVIDER-
-DIVIDER-
[source]

Matthew 1:1 Christ [Χριστός]
Properly an adjective, not a noun, and meaning anointed ( Χρίω , to anoint). It is a translation of the Hebrew Messiah, the king and spiritual ruler from David's race, promised under that name in the Old Testament (Psalm 2:2; Daniel 9:25, Daniel 9:26). Hence Andrew says to Simon, “We have found the Messiah, which is, being interpreted, Christ (John 1:41; compare Acts 4:27; Acts 10:38; Acts 19:28). To us “Christ “has become a proper name, and is therefore written without the definite article; but, in the body of the gospel narratives, since the identity of Jesus with the promised Messiah is still in question with the people, the article is habitually used, and the name should therefore be translated “the Christ.” After the resurrection, when the recognition of Jesus as Messiah has become general, we find the word beginning to be used as a proper name, with or without the article. In this passage it omits the article, because it occurs in the heading of the chapter, and expresses the evangelist's own faith in Jesus as the Messiah. Anointing was applied to kings (1 Samuel 9:16; 1 Samuel 10:1), to prophets (1 Kings 19:16), and to priests (Exodus 29:29; Exodus 40:15; Leviticus 16:32) at their inauguration. “The Lord's anointed” was a common title of the king (1 Samuel 12:3, 1 Samuel 12:5; 2 Samuel 1:14, 2 Samuel 1:16). Prophets are called “Messiahs,” or anointed ones (1 Chronicles 16:22; Psalm 105:15). Cyrus is also called “the Lord's Anointed,” because called to the throne to deliver the Jews out of captivity (Isaiah 45:1). Hence the word” Christ” was representative of our Lord, who united in himself the offices of king, prophet, and priest. -DIVIDER-
-DIVIDER-
It is interesting to see how anointing attaches to our Lord in other and minor particulars. Anointing was an act of hospitality and a sign of festivity and cheerfulness. Jesus was anointed by the woman when a guest in the house of Simon the Pharisee, and rebuked his host for omitting this mark of respect toward hint (Luke 7:35, Luke 7:46). In the Epistle to the Hebrews (Hebrews 1:8, Hebrews 1:9), the words of the Messianic psalm (Psalm 45:7) are applied to Jesus, “God, even thy God, hath anointed thee with the oil of gladness above thy fellows.”-DIVIDER-
Anointing was practised upon the sick (Mark 6:13; Luke 10:34:; James 5:14). Jesus, “the Great Physician,” is described by Isaiah (Isaiah 61:1, Isaiah 61:2; compare Luke 4:18) as anointed by God to bind up the broken-hearted, and to give the mournful the oil of joy for mourning. He himself anointed the eyes of the blind man (John 9:6, John 9:11); and the twelve, in his name, “anointed with oil many that were sick, and healed them” (Mark 6:13). -DIVIDER-
-DIVIDER-
Anointing was practised upon the dead. Of her who brake the alabaster upon his head at Bethany, Jesus said, “She hath anointed my body aforehand for the burying” (Mark 14:8; see, also, Luke 23:56). [source]

Matthew 18:25 Had not wherewith to pay [μη εχοντος αυτου αποδουναι]
There is no “wherewith” in the Greek. This idiom is seen in Luke 7:42; Luke 14:14; Hebrews 6:13. Genitive absolute though αυτον — auton in the same clause as often in the N.T. [source]
Luke 5:2 Were washing []
From the sand and pebbles accumulated during the night's work. Luke uses four different words for washing or cleansing: πλύνω , here, see also Revelation 7:14; ἀπομάσσω , of wiping the dust from the feet, only at Luke 10:11; ἐκμάσσω , of the woman wiping Christ's feet with her hair, Luke 7:38, Luke 7:44; ἀπολούω , of washing away sins, Acts 22:16; λούω , of washing the prisoners' stripes and the body of Dorcas, Acts 16:33; Acts 9:37. The reading ἀποπλύνω is rejected by the best texts, so that ἀπομάσσω is the only one peculiar to Luke. All the words were common in medical language. [source]
Luke 23:23 They were instant [ἐπέκειντο]
Instant, in the sense of urgent, pressing. See on Luke 7:4. Compare Romans 12:12; 2 Timothy 4:2; Luke 7:4; Acts 26:7. The verb means to lie upon, and answers to our vulgarism, to lay one's self down to work. Compare Aristophanes, “Knights,” 253: κἀπικείμενος βόα , roar with all your might. Lit., roar, lying down to it. [source]
Luke 10:30 Answering [ὑπολαβὼν]
Used by Luke only, and in this sense only here. See on Luke 7:43. It means, strictly, to take up; and hence, of conversation, to take up another's discourse and reply. [source]
Luke 10:11 Cleaveth [κολλητεντα]
First aorist passive participle of κολλαω — kollaō to cling as dust and mud do to shoes. Hence the orientals took off the sandals on entering a house.We wipe off (απομασσομετα — apomassometha). Middle voice of an old verb απομασσω — apomassō to rub off with the hands. Nowhere else in the N.T. But εκμασσω — ekmassō occurs in Luke 7:38, Luke 7:44.Against you Fine example of the dative of disadvantage (the case of personal interest, the dative). [source]
Luke 10:11 We wipe off [απομασσομετα]
Middle voice of an old verb απομασσω — apomassō to rub off with the hands. Nowhere else in the N.T. But εκμασσω — ekmassō occurs in Luke 7:38, Luke 7:44. [source]
Luke 10:30 Made answer [υπολαβων]
Second aorist active participle of υπολαμβανω — hupolambanō (See note on Luke 7:43), to take up literally, and then in thought and speech, old verb, but in this sense of interrupting in talk only in the N.T. [source]
Luke 12:4 Be not afraid of [μη ποβητητε απο]
First aorist passive subjunctive with μη — mē ingressive aorist, do not become afraid of, with απο — apo and the ablative like the Hebrew μη εχοντων περισσοτερον τι ποιησαι — min and the English “be afraid of,” a translation Hebraism as in Matthew 10:28 (Moulton, Prolegomena, p. 102).Have no more that they can do (εχω — mē echontōn perissoteron ti poiēsai). Luke often uses the infinitive thus with echō a classic idiom (Luke 7:40, Luke 7:42; Luke 12:4, Luke 12:50; Luke 14:14; Acts 4:14, etc.). [source]
Luke 12:4 Have no more that they can do [εχω]
Luke often uses the infinitive thus with echō a classic idiom (Luke 7:40, Luke 7:42; Luke 12:4, Luke 12:50; Luke 14:14; Acts 4:14, etc.). [source]
Luke 13:4 Offenders [οπειλεται]
Literally, debtors, not sinners as in Luke 13:2 and as the Authorized Version renders here. See note on Luke 7:41; Luke 11:4; Matthew 6:12; Matthew 18:24-34. [source]
Luke 13:4 debtors []
, not sinners as in Luke 13:2 and as the Authorized Version renders here. See note on Luke 7:41; Luke 11:4; Matthew 6:12; Matthew 18:24-34. [source]
Luke 16:4 What to do [τι ποιησω]
Either deliberative first aorist active subjunctive or deliberative future active indicative.When I am put out (οταν μεταστατω — hotan metastathō). First aorist passive subjunctive of μετιστημι — methistēmi (μετα ιστημι — meta δεχωνται — histēmi), old verb, to transpose, transfer, remove. He is expecting to be put out.They may receive me First aorist middle subjunctive of ινα — dechomai common verb. Subjunctive with final particle των χρεοπιλετων — hina He wishes to put the debtors under obligation to himself.Debtors (χρεος — tōn chreophiletōn). A late word. In the N.T. only here and Luke 7:41 from οπειλετης — chreos loan, and opheiletēs debtor. It is probable that he dealt with “each one” separately. [source]
Luke 16:4 They may receive me [δεχομαι]
First aorist middle subjunctive of ινα — dechomai common verb. Subjunctive with final particle των χρεοπιλετων — hina He wishes to put the debtors under obligation to himself.Debtors (χρεος — tōn chreophiletōn). A late word. In the N.T. only here and Luke 7:41 from οπειλετης — chreos loan, and opheiletēs debtor. It is probable that he dealt with “each one” separately. [source]
Luke 16:4 Debtors [χρεος]
A late word. In the N.T. only here and Luke 7:41 from οπειλετης — chreos loan, and opheiletēs debtor. It is probable that he dealt with “each one” separately. [source]
Luke 23:28 Turning [στραπεις]
Luke is fond of this second aorist passive participle of στρεπω — strephō (Luke 7:9, Luke 7:44, Luke 9:55, Luke 10:23). If he had been still carrying the Cross, he could not have made this dramatic gesture. [source]
Luke 5:2 Were washing [επλυνον]
Imperfect active, though some MSS. have aorist επλυναν — eplunan Vincent comments on Luke‘s use of five verbs for washing: this one for cleaning, απομασσω — apomassō for wiping the dust from one‘s feet (Luke 10:11), εκμασσω — ekmassō of the sinful woman wiping Christ‘s feet with her hair (Luke 7:38, Luke 7:44), απολουω — apolouō of washing away sins (symbolically, of course) as in Acts 22:16, and λουω — louō of washing the body of Dorcas (Acts 9:37) and the stripes of the prisoners (Acts 16:33). On “nets” see note on Matthew 4:18 and note on Mark 1:16. [source]
Luke 5:20 Man [αντρωπε]
Mark and Matthew have “child” or “Son” Are forgiven This Doric form of the perfect passive indicative is for the Attic απεινται — apheintai It appears also in Luke 5:23; Luke 7:47, Luke 7:48; John 20:23; 1 John 2:12. Mark 2:6; Matthew 9:2 have the present passive απιενται — aphientai Possibly this man‘s malady was due to his sin as is sometimes true (John 5:14). The man had faith along with that of the four, but he was still a paralytic when Jesus forgave his sins. [source]
Luke 7:44 Seest thou [βλεπεις]
For the first time Jesus looks at the woman and he asks the Pharisee to look at her. She was behind Jesus. Jesus was an invited guest. The Pharisee had neglected some points of customary hospitality. The contrasts here made have the rhythm of Hebrew poetry. In each contrast the first word is the point of defect in Simon: water (Luke 7:44), kiss (Luke 7:45), oil (Luke 7:46). [source]
Luke 7:44 water [Luke 7:44)]
(Luke 7:44), kiss (Luke 7:45), oil (Luke 7:46). [source]
Luke 7:44 kiss [Luke 7:45)]
(Luke 7:45), oil (Luke 7:46). [source]
Luke 7:44 oil [Luke 7:46)]
(Luke 7:46). [source]
Luke 7:48 Are forgiven [απεωνται]
As in Luke 7:47. Remain forgiven, Jesus means, in spite of the slur of the Pharisee. [source]
John 12:3 A pound [λιτραν]
Latin libra, late Koiné (Polybius, Plutarch) word with weight of 12 ounces, in N.T. only here and John 19:39. Mark (Mark 14:3) and Matthew (Matthew 26:7) have alabaster cruse. Of ointment of spikenard “Of oil of nard.” See note on John 11:2 for μυρου — murou (also Matthew 26:7). Nard is the head or spike of an East Indian plant, very fragrant. Occurs also in Mark 14:3. Πιστικης — Pistikēs here and in Mark 14:3 probably means genuine Only two instances in the N.T. Very precious Old compound adjective Matthew (Matthew 26:7) has here βαρυτιμου — barutimou of weighty value (only N.T. instance). Anointed First aorist active indicative of αλειπω — aleiphō old word (Mark 16:1). The feet Mark (Mark 14:3) and Matthew (Matthew 26:7) have “his head.” Why not both, though neither Gospel mentions both? The Latin MS. fuldensis and the Syriac Sinatic do give both head and feet here. Wiped First aorist active indicative of εκμασσω — ekmassō old verb to wipe off already in John 11:2; Luke 7:38, Luke 7:44. With her hair Instrumental plural. It is this item that is relied on largely by those who identify Mary of Bethany with the sinful woman in Luke 7:37 and with Mary Magdalene. It is no doubt true that it was usually considered immodest for a woman to wear her hair loose. But it is not impossible that Mary of Bethany in her carefully planned love-offering for Jesus on this occasion was only glad to throw such a punctilio to the winds. Such an act on this occasion does not brand her a woman of loose character. Was filled with the odour of the ointment Effective first aorist passive of πληροω — plēroō and a natural result. [source]
Acts 26:7 Instantly [ἐν ἐκτενείᾳ]
Only here in New Testament. Lit., in intensity. See on fervently, 1 Peter 1:22. Compare more earnestly, Luke 22:44; without ceasing, Acts 12:5;fervent, 1 Peter 4:8. See, also, on instantly and instant, Luke 7:4; Luke 23:23. [source]
Acts 10:22 Well reported of [marturoumenos)]
Present passive participle as in Acts 6:3. Cf. the other centurion in Luke 7:4. Nation (ethnous). Not laou for the speakers are Gentiles. Was warned First aorist passive of chrēmatizō old word for doing business, then consulting an oracle, and here of being divinely (word God not expressed) warned as in Matthew 2:12, Matthew 2:22; Luke 2:26; Hebrews 11:7. Then to be called or receive a name from one‘s business as in Acts 11:26; Romans 7:3. [source]
Acts 4:33 Gave their witness [απεδιδουν το μαρτυριον]
Imperfect active of αποδιδωμι — apodidōmi old verb to give back, to pay back a debt (Luke 7:42), but a late omega form instead of the usual απεδιδοσαν — apedidosan They kept on giving their witness with power after the answer to their prayer (Acts 4:31). [source]
Romans 16:23 Chamberlain [οἰκονόμος]
See on Luke 16:1. The word appears in the New Testament in two senses: 1. The slave who was employed to give the other slaves their rations. So Luke 7:42. 2. The land-steward, as Luke 16:1. Probably here the administrator of the city lands. [source]
Romans 12:12 Continuing instant [προσκαρτεροῦντες]
Compare Acts 1:4; Acts 6:4. Rev., steadfastly for instant, which has lost its original sense of urgent (Latin, instare to press upon ). Thus Latimer: “I preached at the instant request of a curate.” Compare A.V., Luke 7:4; Acts 26:7. [source]
Galatians 3:19 It was added because of transgressions [των παραβασεων χαριν προσετετη]
First aorist passive of προστιτημι — prostithēmi old verb to add to. It is only in apparent contradiction to Galatians 3:15., because in Paul‘s mind the law is no part of the covenant, but a thing apart “in no way modifying its provisions” (Burton). Χαριν — Charin is the adverbial accusative of χαρις — charis which was used as a preposition with the genitive as early as Homer, in favour of, for the sake of. Except in 1 John 3:12 it is post-positive in the N.T. as in ancient Greek. It may be causal (Luke 7:47; 1 John 3:12) or telic (Titus 1:5, Titus 1:11; Judges 1:16). It is probably also telic here, not in order to create transgressions, but rather “to make transgressions palpable” (Ellicott), “thereby pronouncing them to be from that time forward transgressions of the law” (Rendall). Παραβασις — Parabasis from παραβαινω — parabainō is in this sense a late word (Plutarch on), originally a slight deviation, then a wilful disregarding of known regulations or prohibitions as in Romans 2:23. Till the seed should come (αχρις αν ελτηι το σπερμα — achris an elthēi to sperma). Future time with αχρις αν — achris an and aorist subjunctive (usual construction). Christ he means by το σπερμα — to sperma as in Galatians 3:16. The promise hath been made Probably impersonal perfect passive rather than middle of επαγγελλομαι — epaggellomai as in 2 Maccabees 4:27. Ordained through angels (διαταγεις δι αγγελων — diatageis di' aggelōn). Second aorist passive participle of διατασσω — diatassō (see note on Matthew 11:1). About angels and the giving of the law see Deuteronomy 33:2 (lxx); Acts 7:38, Acts 7:52; Hebrews 2:2; Josephus (Ant. XV. 5. 3). By the hand of a mediator Εν χειρι — En cheiri is a manifest Aramaism or Hebraism and only here in the N.T. It is common in the lxx. Μεσιτης — Mesitēs from μεσος — mesos is middle or midst, is a late word (Polybius, Diodorus, Philo, Josephus) and common in the papyri in legal transactions for arbiter, surety, etc. Here of Moses, but also of Christ (1 Timothy 2:5; Hebrews 8:6; Hebrews 9:15; Hebrews 12:24). [source]
Colossians 2:13 Having forgiven us [χαρισάμενος ἡμῖν]
Freely ( χάρις gracefree gift ), as Luke 7:42; 2 Corinthians 2:7, 2 Corinthians 2:10; Colossians 3:13. Note the change of pronoun from you to us, believers generally, embracing himself. This change from the second to the first person, or, vice versa, is common in Paul's writings. See Colossians 1:10-13; Colossians 3:3, Colossians 3:4; Ephesians 2:2, Ephesians 2:3, Ephesians 2:13, Ephesians 2:14; Ephesians 4:31, Ephesians 4:32. [source]
2 Peter 3:4 From the day that [απ ης]
“From which day.” See Luke 7:45.Fell asleep (εκοιμητησαν — ekoimēthēsan). First aorist passive indicative of κοιμαω — koimaō old verb, to put sleep, classic euphemism for death (John 11:11) like our cemetery (sleeping-place).Continue Present active indicative of διαμενω — diamenō to remain through (Luke 1:22). In statu quo.As they were (ουτως — houtōs). “Thus.”From the beginning of creation Precisely so in Mark 10:6, which see. [source]
3 John 1:8 To receive [ἀπολαμβάνειν]
The best texts read ὑπολαμβάνειν tosupport; i.e., to welcome with the provision of hospitality. Rev., welcome. The verb means, originally, to take underneath in order to raise. Hence, to support. Figuratively, to take upon the mind, to suppose, as Luke 7:43; Acts 2:15: to take up or follow in speech; hence to answer, as Luke 10:30. [source]
Revelation 7:17 Shall be their shepherd [παιμανει αυτους]
“Shall shepherd them,” future active of ποιμαινω — poimainō (from ποιμην — poimēn shepherd), in John 21:16; Acts 20:28; 1 Peter 5:2; Revelation 2:27; Revelation 7:17; Revelation 12:5; Revelation 19:15. Jesus is still the Good Shepherd of his sheep (John 10:11, John 10:14.). Cf. Psalm 23:1.Shall guide them (οδη γησει αυτους — hodē gēsei autous). Future active of οδηγεω — hodēgeō old word (from οδηγος — hodēgos guide, Matthew 15:14), used of God‘s guidance of Israel (Exodus 15:13), of God‘s guidance of individual lives (Psalm 5:9), of the guidance of the Holy Spirit (John 16:13), of Christ‘s own guidance here (cf. John 14:4; Revelation 14:4).Unto fountains of waters of life The language is like that in Isaiah 49:10; Jeremiah 2:13. Note the order, “to life‘s water springs” (Swete) like the Vulgate ad vitae fontes aquarum, with emphasis on ζωης — zōēs (life‘s). For this idea see also John 4:12, John 4:14; John 7:38.; Revelation 21:6; Revelation 22:1, Revelation 22:17. No special emphasis on the plural here or in Revelation 8:10; Revelation 14:7; Revelation 16:4.And God shall wipe away (και εχαλειπσει ο τεος — kai exaleipsei ho theos). Repeated in Revelation 21:4 from Isaiah 25:8. Future active of εχαλειπω — exaleiphō old compound, to wipe out (εχ — ex), off, away, already in Revelation 3:5 for erasing a name and in Acts 3:19 for removing the stain (guilt) of sin.Every tear Old word, with other form, δακρυ — dakru in Luke 7:38, Luke 7:44. Note repetition of εκ — ek with οπταλμων — ophthalmōn (out of their eyes). “Words like these of Revelation 7:15-17 must sound as a divine music in the ears of the persecuted. God will comfort as a mother comforts” (Baljon). [source]
Revelation 7:17 Every tear [παν δακρυον]
Old word, with other form, δακρυ — dakru in Luke 7:38, Luke 7:44. Note repetition of εκ — ek with οπταλμων — ophthalmōn (out of their eyes). “Words like these of Revelation 7:15-17 must sound as a divine music in the ears of the persecuted. God will comfort as a mother comforts” (Baljon). [source]
Revelation 7:17 Unto fountains of waters of life [επι ζωης πηγας υδατων]
The language is like that in Isaiah 49:10; Jeremiah 2:13. Note the order, “to life‘s water springs” (Swete) like the Vulgate ad vitae fontes aquarum, with emphasis on ζωης — zōēs (life‘s). For this idea see also John 4:12, John 4:14; John 7:38.; Revelation 21:6; Revelation 22:1, Revelation 22:17. No special emphasis on the plural here or in Revelation 8:10; Revelation 14:7; Revelation 16:4.And God shall wipe away (και εχαλειπσει ο τεος — kai exaleipsei ho theos). Repeated in Revelation 21:4 from Isaiah 25:8. Future active of εχαλειπω — exaleiphō old compound, to wipe out (εχ — ex), off, away, already in Revelation 3:5 for erasing a name and in Acts 3:19 for removing the stain (guilt) of sin.Every tear Old word, with other form, δακρυ — dakru in Luke 7:38, Luke 7:44. Note repetition of εκ — ek with οπταλμων — ophthalmōn (out of their eyes). “Words like these of Revelation 7:15-17 must sound as a divine music in the ears of the persecuted. God will comfort as a mother comforts” (Baljon). [source]

What do the individual words in Luke 7:4 mean?

- And having come to - Jesus they were begging Him earnestly saying that Worthy he is to whom You will grant this
οἱ δὲ παραγενόμενοι πρὸς τὸν Ἰησοῦν παρεκάλουν αὐτὸν σπουδαίως λέγοντες ὅτι Ἄξιός ἐστιν παρέξῃ τοῦτο

οἱ  - 
Parse: Article, Nominative Masculine Plural
Root:  
Sense: this, that, these, etc.
παραγενόμενοι  having  come 
Parse: Verb, Aorist Participle Middle, Nominative Masculine Plural
Root: παραγίνομαι  
Sense: to be present, to come near, approach.
τὸν  - 
Parse: Article, Accusative Masculine Singular
Root:  
Sense: this, that, these, etc.
Ἰησοῦν  Jesus 
Parse: Noun, Accusative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
παρεκάλουν  they  were  begging 
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural
Root: παρακαλέω  
Sense: to call to one’s side, call for, summon.
σπουδαίως  earnestly 
Parse: Adverb
Root: σπουδαίως  
Sense: hastily, with haste.
λέγοντες  saying 
Parse: Verb, Present Participle Active, Nominative Masculine Plural
Root: λέγω 
Sense: to say, to speak.
ὅτι  that 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
Ἄξιός  Worthy 
Parse: Adjective, Nominative Masculine Singular
Root: ἄξιος  
Sense: weighing, having weight, having the weight of another thing of like value, worth as much.
ἐστιν  he  is 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
  to  whom 
Parse: Personal / Relative Pronoun, Dative Masculine Singular
Root: ὅς 
Sense: who, which, what, that.
παρέξῃ  You  will  grant 
Parse: Verb, Future Indicative Middle, 2nd Person Singular
Root: παρέχω  
Sense: to reach forth, offer.
τοῦτο  this 
Parse: Demonstrative Pronoun, Accusative Neuter Singular
Root: οὗτος  
Sense: this.