Mark 8:27-9:8

^I “Jesus” = Iesous. From Hebrew Yehoshua (Joshua, the Lord is salvation); {from YHVH (proper name of the God of Israel; the self-existent and eternal one); {from havah (to become) or from hayah (to come to pass, become, be)} + yasha (to deliver, defend, help, preserve, rescue; properly, to be open, wide or free, which implies being safe. So, in a causative sense, this is to free someone)}. This is Jesus or Joshua in Greek – the Lord saves or the Lord is salvation.
^II “went on” = exerchomai. From ek (from, from out of) + erchomai (to come, go). This is to go out, depart, escape, proceed from, spread news abroad.
^III “disciples” = mathetes. From matheteuo (to make a disciple of); from manthano (to learn key facts, gain knowledge from experience; generally implies reflection as part of the learning process); from math– (thinking things through). This is a disciple, learner, or student. It is where we get “mathematics” from.

^IV “villages” = kome. This is a village as contrasted with a city that has a wall.
^V “Caesarea” = Kaisareia. 17x in NT. From kaisar (Caesar, at first a last name, then taken as a title by Roman emperors); from Latin (Caesar); perhaps from Punic caesai (elephant) OR from Latin a cesiis oculis (because of the blue eyes) OR from Latin a caesarie (because of the hair) OR from Latin a caeso matris utero (born by Caesarean section) OR from Latin caedo (to cut). This is Caesarea – part of the name of two cities in Palestine. See https://en.wiktionary.org/wiki/Caesar#Latin.
^VI “Philippi” = Philippos. From philos (dear, beloved, a friend, an associate; friendship with personal affection, a trusted confidante; love from personal experience with another person) + hippos (horse). This is Philip, meaning one who loves horses or is fond of horses.

^VII “way” = hodos. This is way, road, path, or journey. It can imply progress along a route.
^VIII “asked” = eperotao. From epi (on, upon, against, what is fitting) + erotao (asking a question or making an earnest request; used when one anticipates special consideration for their request); {from eromai (to ask) OR from ereo (to say, tell, call, speak of)}. This is to question, interrogate, seek, or demand. The questioner is at an advantage – in a preferred position when they make their question.
^IX {untranslated} = lego. This is to speak, say, name, call, command. It is generally to convey verbally.
^X “people” = anthropos. Probably from aner (man, male, husband) + ops (eye, face); {from optanomai (to appear, be seen); perhaps from horao (become, seem, appear)}. This is human, humankind. Used for all genders.
^XI “say” = lego. Same as {untranslated} in v8:27. See note IX above.
^XII “am” = eimi. This is to be, exist.

^XIII “answered” = eiron. This is to speak say, answer, command.
^XIV {untranslated} = lego. Same as {untranslated} in v8:27. See note IX above.
^XV “John” = Ioannes. Related to “Jesus” in v8:27. From Hebrew yochanan (Johanan); from Yehochanan (“the Lord has been gracious”); {from YHVH (see note I above) + chanan (beseech, show favor, be gracious; properly, to bend in kindness to someone with less status). This is John, meaning “the Lord has been gracious.”
^XVI “Baptist” = Baptistes. 12x in NT. From baptizo (to submerge, wash, or immerse; used specially for baptism); from bapto (to dip or dye; to entirely cover with liquid, to stain). This is baptizer or Baptist. The term is only used for John the Baptist.

^XVII “others” = allos. This is other, another. Specifically, it is another of a similar kind or type. There is a different word in Greek that speaks of another as a different kind (heteros).
^XVIII “Elijah” = Elias. Related to “Jesus” in v8:27 & “John” in v8:28. From Hebrew Eliyyah (Elijah) {from El (God, god) + Yah (the shortened form of the name of the God of Israel; God, Lord); {from YHVH (see note I above)}. This is Elijah, “The Lord is God.”
^XIX “one” = heis. This is one, a person, only, some.
^XX “prophets” = prophetes. From pro (before, in front of, earlier than) + phemi (to declare, say, use contrasts in speaking to shed light on one point of view); {from phao (to shine) or phaino (to bring light, cause to appear, shine, become visible or clear)}. This is a prophet or poet – one who speaks with inspiration from God.

^XXI “Peter” = Petros. Related to petra (large rock that is connected and or projecting like a rock, ledge, or cliff; can also be cave or stony ground). This is Peter, a stone, pebble, or boulder.
^XXII “answered” = apokrinomai. From apo (from, away from) + krino (to judge, decide, think good, condemn, determine, pass judgment, stand trial, sue; judging whether in court or in a private setting; properly, mentally separating or distinguishing an issue – to come to a choice or decision, to judge positively or negatively in seeking what is right or wrong, who is innocent or guilty; can imply trying, condemning, punishing, or avenging). This is to reply or respond, to draw one’s own conclusions, to speak when one is expected to.
^XXIII {untranslated} = lego. Same as {untranslated} in v8:27. See note IX above.

^XXIV “Messiah” = Christos. From chrio (consecrate by anointing with oil; often done for prophets, priests, or kings). Literally, the anointed one, Christ. The Greek word for Messiah.
^XXV “sternly ordered” = epitimao. From epi (on, upon, against, what is fitting) + timao (properly, this is setting a value or price on something, to estimate. Figuratively, it speaks to what level of honor we afford someone or something depending on our personal feeling toward it. By implication, this can mean to revere or honor); {from time (worth or perceived value; literally, price, but figuratively, the honor or value one sees in someone or something; can be esteem or dignity; can also mean precious or valuables); from tino (to pay, be punished, pay a penalty or fine because of a crime); from tio (to pay respect, value)}. This is to render what is due – to assign the value that is appropriate for the situation. So, it could mean to honor or to warn, to rebuke or to charge. Generally, it is a warning meant to guide someone away from doing something wrong or taking the wrong path. It can imply to forbid.
^XXVI “tell” = lego. Same as {untranslated} in v8:27. See note IX above.

^XXVII “began” = archomai. From archo (to rule, begin, have first rank or have political power). This is to begin or rule.
^XXVIII “teach” = didasko. From dao (learn). This is to teach, direct, instruct, or impart knowledge. In the New Testament, this is almost always used for teaching scripture.
^XXIX “Son” = huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.
^XXX “Man » = anthropos. Same as “people” in v8:27. See note X above.

^XXXI “must” = dei. From deo (to tie, bind, compel; declare unlawful). This is what is necessary or proper. It is what is needed or what one should do – a duty or something inevitable. This refers to something absolutely necessary.
^XXXII “great” = polus. This is much, often, plenteous – a large number or a great extent.
^XXXIII “suffering” = pascho. Akin to penthos (mourning, sorrow). This is to be acted on for good or ill. It is often used for negative treatment. Properly, it means feeling strong emotions – especially suffering. It can also be the ability to feel suffering.

^XXXIV “rejected” = apodokimazo. 9x in NT. From apo (from, away from) + dokimazo (to test, examine, prove; to approve after subjecting to a test to determine if it is real or acceptable; to test in a literal or figurative sense); {from dokimos (what passes the test, approved, acceptable, genuine, verified); from dechomai (to warmly receive, be ready for what is offered, take, accept, or welcome; to receive in a literal or figurative sense) or dokeo (to have an opinion, seem, appear, suppose; a personal judgment; to think); {from dokos (opinion)}}. This is rejected or disqualified following a test. It is rejected after rigorous investigation and so seen as useless or unworthy.
^XXXV “elders” = presbuteros. From presbus (old man). This is an elder as one of the Sanhedrin and also in the Christian assembly in the early church.
^XXXVI “chief priests” = archiereus. Related to “began” in v8:31. From archo (see note XXVII above) + hiereus (a priest literal or figurative – of any faith); {from hieros (sacred, something sacred, temple, holy, set apart; something consecrated to God or a god)} This is a high or chief priest.

^XXXVII “scribes” = grammateus. From gramma (what is drawn or written so a letter of the alphabet, correspondence, literature, learning); from grapho (to write). This is a writer, scribe, or secretary. Within Judaism, it was someone learned in the Law, a teacher. Also used in the Bible of the town-clerk of Ephesus. See Sirach 38:24-39:11 for a lengthier, positive passage about who scribes were and what they meant in society.
^XXXVIII “killed” = apokteino. From apo (from, away from) + kteino (to kill). To put to death, kill, slay. Figuratively, this word can mean abolish, destroy, or extinguish.
^XXXIX “three” = treis. This is three.
^XL “days” = hemera. Perhaps from hemai (to sit). This is day, time, or daybreak.
^XLI “rise” = anistemi. From ana (upwards, up, again, back, anew) + histemi (to make to stand, place, set up, establish, appoint, stand by, stand still, stand ready, stand firm, be steadfast). This is to raise up, rise, appear. It is to stand up literally or figuratively. Can also mean to resurrect.

^XLII “said” = laleo. From lalos (talkative). This is to talk, say, or preach.
^XLIII “this” = logos. Related to {untranslated} in v8:28. From lego (see note I above). This is word, statement, speech, analogy. It is a word that carries an idea or expresses a thought, a saying. It could refer to a person with a message or reasoning laid out in words. By implication, this could be a topic, line of reasoning, or a motive. It can be used for a divine utterance or as Word – Christ.
^XLIV “openly” = parresia. From pas (all, every, each) + rhesis (speech); {from rheo (say, speak of, command)}. This is confidence, openness, boldness, outspokenness. It can imply assurance – free speech.

^XLV “took” = proslambano. 12x in NT. From pros (at, to, toward, with) + lambano (active acceptance/taking of what is available or what has been offered; emphasizes the choice and action of the individual). This is to take aside, accept, receive, or welcome. It can be to take in a friendly or hospitable sense or to eat (i.e. take food).
^XLVI “rebuke” = epitimao. Same as “sternly ordered” in v8:30. See note XXV above.
^XLVII “turning” = epistrepho. From epi (on, upon, among, what is fitting) + strepho (to turn, change, turn back, be converted; to turn around completely to take the opposite path or a completely different one); {from trope (turning, shifting, a revolution; figuratively, a variation); from trepo (to turn)}. This is to turn, return, or come again. It can also mean to revert. It is turning in a literal or figurative sense – also a moral turning.
^XLVIII “looking” = horao. Related to “people” in v8:27. See note X above.

^XLIX “said” = lego. Same as {untranslated} in v8:27. See note IX above.
^L “get” = hupago. From hupo (by, under, under the authority of) + ago (lead, bring, guide, spend, drive, carry). This is to lead under so to depart, go away, or die. It is to lead away under the command of someone else, being given a mission or objective to carry out.
^LI “behind” = opiso. Related to “people” in v8:27 & “looking” in v8:33. From the same as opisthen (after, back, from the rear); probably from opis (back); from optanomai (see note  above). This is back, behind, after.
^LII “Satan” = Satanas. From Hebrew satan (adversary, Satan); from satan (to be an adversary, attack, accuse, resist). This is Satan, the adversary, or an adversary.

^LIII “setting…mind” = phroneo. From phren (diaphragm, heart, intellect, understanding; figurative for personal opinion or inner mindset; thought regulating action; sympathy, feelings, cognition); perhaps from phrao (to rein in or curb). This is to think, judge, use one’s mind, have an opinion, shape one’s opinion through action.
^LIV “divine” = theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
^LV “human” = anthropos. Same as “people” in v8:27. See note X above.
^LVI “called” = proskaleo. From pros (at, to, toward, with) + kaleo (to call by name, invite, to name, bid, summon, call aloud); {related to keleuo (to command, order, direct); from kelomai (to urge on)}. This is to call to oneself, summon.
^LVII “crowd” = ochlos. Perhaps from echo (to have, hold, possess). This is a crowd, the common people, a rabble. Figuratively, it can refer to a riot.
^LVIII “said” = eiron. Same as “answered” in v8:28. See note XIII above.

^LIX “wish” = thelo. This is to wish, desire, will, or intend. It is to choose or prefer in a literal or figurative sense. It can also mean inclined toward or take delight in. It can have a sense of being ready to act on the impulse in question.
^LX “come” = erchomai. Related to “went on” in v8:27. See note II above.
^LXI “after” = opiso. Same as “behind” in v8:33. See note LI above.
^LXII “deny” = aparneomai. Related to “openly” in v8:32. 11x in NT– 8x of Peter’s denial of Jesus, 2x “let them deny themselves and take up their cross and follow me” (Mt 16:24 & Mk 8:34), 1x “whoever denies me before others will be denied before the angels of God” (Lk 12:9). From apo (from, away from) + arneomai (to deny, disown, refuse, repudiate someone or a previously held belief, to contradict); {from a (not) + rheo (see note XLIV above)}. This is a strong denial or rejection – utter denial, disowning, or repudiation.

^LXIII “take up” = airo. This is to lift up in a literal or figurative sense. So, it could mean to lift, carry, or raise. It could also imply lifting something in order to take it away or remove it. Figuratively, this can be used for raising the voice or level of suspense. It can mean sailing off as raising the anchor. It can also correspond to a Hebrew expression for atonement of sin (lift/remove sin).
^LXIV “cross” = stauros. Related to “rise” in v8:31. From the same as histemi (see note XLI above). This is an upright stake, cross. Literally refers to the horizontal beam of a Roman cross, generally carried by the one convicted to die.
^LXV “follow” = akoloutheo. From a (with, fellowship, union) + keleuthos (road, way). This is to accompany or follow someone, especially the way a disciple does.

^LXVI “want” = thelo. Same as “wish” in v8:34. See note LIX above.
^LXVII “save” = sozo. From sos (safe, rescued, well). This is to save, heal, preserve, or rescue. Properly, this is taking someone from danger to safety. It can be delivering or protecting literally or figuratively. This is the root that “savior” and “salvation” come from in Greek.
^LXVIII “life” = psuche. From psucho (to breathe, blow). This is breath, the breath of life, the self, individual, soul. This is the word for that which makes a person unique – their identity, will, personality, affections. This isn’t the soul as the immortal part of us, but as our individuality. It is also not life as a general concept, but specific to people. This is where the words psyche and psychology come from.

^LXIX “lose” = apollumi. From apo (from, away from) + ollumi (to destroy or ruin; the loss that comes from a major ruination). This is to destroy, cut off, to perish – perhaps violently. It can also mean to cancel or remove.
^LXX “gospel” = euaggelion. Related to “get” in v8:33. From eu (well, good, rightly) + aggelos (angel, messenger; a messenger from God bringing news – whether a prophet or an angel); {from aggellos (to bring tidings); probably from ago (see note L above)}. This is literally “the good news,” used for the gospel. This is also where “evangelism” comes from.
^LXXI “profit” = opheleo. 15x in NT. From ophelos (help, gain, profit); from ophello (to heap up or increase). This is to help, benefit, do good, or be useful.
^LXXII “them” = anthropos. Same as “people” in v8:27. See note X above.

^LXXIII “gain” = kerdaino. 17x in NT. From kerdos (profit, gain, advantage). This is to gain, win, or acquire. It is a word from the sphere of bartering and trading. Figuratively, it can mean trading up.
^LXXIV “whole” = holos. This is whole, complete, or entire. It is a state where every member is present and functioning in concert. This is the root of the word “whole.”
^LXXV “world” = kosmos. Perhaps from the base of komizo (to carry, convey, recover); from komeo (to take care of). This is order, the world, the universe, including its inhabitants. Literally, this is something that is ordered so it can refer to all creation. It can also refer to decoration in the sense that something is better ordered and, thus, made more beautiful. This is where “cosmos” and “cosmetics” come from.
^LXXVI “forfeit” = zemioo. 6x in NT. From zemia (damage, loss, failed deal; business matter ending in fine or penalty or loss); probably related to damazo (to tame or subdue). This is to damage, cause a loss, punish, forfeit, be damaged or cast away.

^LXXVII “they” = anthropos. Same as “people” in v8:27. See note X above.
^LXXVIII “give” = didomi. To give, offer, place, bestow, deliver. This is give in a literal or figurative sense.
^LXXIX “in return” = antallagma. Related to “others” in v8:28. 2x in NT. From anti (opposite, instead of, against) + allasso (to change, transform) {from allos (see note XVII above)}. This is to exchange, an equivalent, a ransom.
^LXXX “are ashamed” = epaischunomai. 11x in NT. From epi (on, upon, against, what is fitting) + aischuno to dishonor, put to shame, shrink, disfigure); {from aischos (shame, disgrace, disfigurement)}. This is to be ashamed or disgraced. It is a personal humiliation or dishonor – a shame that matches an error.
^LXXXI “words” = logos. Same as “this” in v8:32. See note XLIII above.

^LXXXII “adulterous” = moichalis. 7x in NT. From moichos (adulterer; a man who has been with a married woman; used figuratively of an apostate). This is adulteress or adultery. It can also refer to idolaters.
^LXXXIII “sinful” = hamartolos. From hamartano (to miss the mark, do wrong, make a mistake, sin); {from a (not) + meros (a part or share)}. This is sinning, sinful, sinner. It referred to missing the mark or falling short. The term was also used in archery for missing the target.
^LXXXIV “generation” = genea. From genos (family, offspring, kin – in a literal or figurative sense); from ginomai (to come into being, to happen, become, be born; to emerge from one state or condition to another; this is coming into being with the sense of movement or growth). This is family, generation, kind, or nation. As generation, it implies an age as a period of time. It can also mean infinity. This is the root of the word “generation.

^LXXXV “glory” = doxa. Related to “rejected” in v8:31. From dokeo (see note XXXIV above). This is literally something that evokes a good opinion – something that connects to our understanding of intrinsic worth. The ultimate expression of this is, of course, God and God’s manifestation. So, this is opinion, honor, and dignity, but also praise, glory, renown, and worship.
^LXXXVI “Father” = pater. This is father in a literal or figurative sense. Could be elder, senior, ancestor, originator, or patriarch.
^LXXXVII “holy” = hagios. From hagnos (holy, sacred, pure ethically, ritually, or ceremonially; prepared for worship, chaste, unadulterated, pure to the core; undefiled by sin; figurative for innocent, modest, perfect). God is totally different from humanity and thus set apart. That which is consecrated to worship God (elements of worship) or to serve God (as the saints) are holy because they are now set apart for God’s purposes. Holy because important to God. This is sacred physically, pure. It can be morally blameless or ceremonially consecrated.
^LXXXVIII “angels” = aggelos. Related to “get” in v8:33 & “gospel” in v8:35. See note LXX above.

^LXXXIX “said” = eiron. Same as “answered” in v8:28. See note XIII above.
^XC “truly” = amen. From Hebrew amen (verily, truly, amen, truth, so be it, faithfulness); from aman (to believe, endure, fulfill, confirm, support, be faithful, put one’s trust in, be steadfast. Figuratively, this is to be firm, steadfast, or faithful, trusting, believing, being permanent, morally solid). This word is literally firmness, but figuratively fidelity, faithfulness, honesty, responsibility, trust, truth, steadfastness. Properly, it is to be sure, certain, or firm. This is a word of emphasis indicating that something crucial follows.
^XCI “standing” = histemi. Related to “rise” in v8:31 & “cross” in v8:34. See note XLI above.

^XCII “taste” = geuomai. 15x in NT. This is to taste, which implies eating. It can be used figuratively to mean experience, whether positively or negatively.
^XCIII “death” = thanatos. From thnesko (to die, be dead). This is death, whether literal or spiritual. It can also refer to something that is fatal.
^XCIV “see” = horao. Same as “looking” in v8:33. See note XLVIII above.
^XCV “kingdom” = basileia. From basileus (king, emperor, sovereign); probably from basis (step, hence foot; a pace); from baino (to walk, to go). This is kingdom, rule, authority, sovereignty, royalty, a realm.
^XCVI “God” = Theos. Same as “divine” in v8:33. See note LIV above.
^XCVII “power” = dunamis. From dunamai (to be able, have power or ability). This is might, strength, physical power, efficacy, energy, and miraculous power. It is force literally or figuratively – the power of a miracle or the miracle itself.

^XCVIII “six” = hex. 13x in NT. This is six.
^XCIX “took with” = paralambano. Related to “took” in v8:32. From para (beside, by, in the presence of) + lambano (see note XLV above). This is to receive, take, acknowledge, associate with. It can also mean to take on an office or to learn.
^C “James” = Iakobos. From Hebrew Yaaqob (Jacob); from the same as aqeb (heel, hind part, hoof, rear guard of an army, one who lies in wait, usurper). This is James, meaning heel grabber or usurper.

^CI “led…up” = anaphero. 10x in NT. From ana (up, back, among, again, anew) + phero (to bear, bring, lead, make known publicly; to carry in a literal or figurative sense). This is to carry or lead up as to a goal or particular destination. It can also be used for offering a sacrifice.
^CII “high” = hupselos. 12x in NT– in Matthew’s and Luke’s Temptation story as well as Matthew and Mark’s Transfiguration accounts. From hupsos (height, high position, heaven, dignity, eminence; elevation, altitude; to be exalted); from hupsi (on high, aloft); from huper (over, above, beyond). This is high, lofty, or exalted. It can be lofty in elevation or in character.
^CIII “mountain” = oros. Related to “take up” in v8:34. Perhaps from oro (to rise); perhaps akin to airo (see note LXIII above). This is mountain or hill.
^CIV “by themselves” = idios + monos. Idios is something that belongs to you or that is personal, private, apart. It indicates a stronger sense of possession than a simple possessive pronoun. This is where “idiot” comes from (denoting someone who hasn’t had formal training or education and so they rely on their own understanding). Monos is perhaps from meno (to stay, abide, wait, endure). This is alone, single, remaining, mere, desolate.

^CV “transfigured” = metamorphoo. Related to “sinful” in v8:38. 4x in NT. From meta (with among, behind, beyond; implies a change following contact or action) + morpho (to form, mold, shape; coming into the shape that signified inner essence) {from morphe (form, shape, external appearance; an appearance that embodies inner essence; figuratively, the nature of something); {perhaps from meros (see note LXXXIII above)}. This is to transform or change. It is the root that “metamorphosis” comes from.
^CVI “clothes” = himation. From heima (garment) OR from ennumi (to put on). This is the outer garment, cloak, robe, or mantle. It is worn loosely over a tunic.
^CVII “became” = ginomai. Related to “generation” in v8:38. See note LXXXIV above.

^CVIII “dazzling” = stilbo. 1x in NT. This is to shine, be radiant, flash.
^CIX “bright” = leukos + lian. Leukos is related to luke (light). This is bright, white, or brilliant. Lian is 12x in NT. This is very, exceedingly, utterly, vigorously.
^CX “one” = gnapheus. 1x in NT. From knapto (to card wool). This is a launderer or fuller – who cleans wool.
^CXI “earth” = ge. This is earth, land, soil, region, country, the inhabitants of an area.
^CXII “could” = dunamai. Related to “power” in v9:1. See note XCVII above.
^CXIII “brighten” = leukaino. Related to “bright” in v9:3. 2x in NT– transfiguration in Mark and the robes of the elders made white with the blood of the Lamb in Revelation 7:14. From leukos (see note CIX above). This is to whiten.

^CXIV “appeared” = horao. Same as “looking” in v8:33. See note XLVIII above.
^CXV “Moses” = Mouses. From Hebrew Mosheh (Moses); from mashah (to pull out in a literal or figurative sense, to draw out) OR from Egyptian mes or mesu (child, son i.e. child of…). This is Moses – the one drawn out from the water, which is to say, rescued. If derived from the Egyptian, his name would share a root with Rameses and Thutmose.
^CXVI “talking with” = sullaleo. Related to “said” in v8:32. 6x in NT. From sun (with, together with) + laleo (see note XLII above). This is to talk together, discuss.

^CXVII “said” = apokrinomai. Same as “answered” in v8:29. See note XXII above.
^CXVIII {untranslated} = lego. Same as {untranslated} in v8:27. See note IX above.
^CXIX “Rabbi” = Rhabbi. 15x in NT– 8x in the Gospel of John. From Hebrew rab (chief); from rabab (to be many, increase, multiply). This is a title of respect for a teacher-scholar. Literally, it means great one or honorable sir. It can also be understood as my master or my teacher.
^CXX “good” = kalos. From kalos (good, noble, beautiful, correct, or worthy; external signs of goodness like beauty, demonstrations of honorable character, showing moral virtues; a different word, agathos, speaks of intrinsic good). This is nobly, rightly, well-perceived, seen as appealing, morally pleasing, honorably.

^CXXI “set up” = poieo. This is to make, do, act, construct, abide, or cause.
^CXXII “tents” = skene. Perhaps related to skeuos (vessel, tool, container, implement; also vessel in a figurative or literal sense) or perhaps related to skia (shadow, thick darkness, outline; figurative for a spiritual situation that is good or bad). This is a tent, booth, tabernacle, or dwelling. It could be a cloth hut. This is a tent in a literal or figurative sense.
^CXXIII “one” = heis. Same as “one” in v8:28. See note XIX above.
^CXXIV “one” = heis. Same as “one” in v8:28. See note XIX above.
^CXXV “one” = heis. Same as “one” in v8:28. See note XIX above.

^CXXVI “know” = eido. This is to know, consider perceive, appreciate, behold, or remember. It means seeing with one’s eyes, but also figuratively, it means perceiving – seeing that becomes understanding. So, by implication, this means knowing or being aware.
^CXXVII “say” = apokrinomai. Same as “answered” in v8:29. See note XXII above.
^CXXVIII “were” = ginomai. Same as “became” in v9:3. See note CVII above.
^CXXIX “terrified” = ekphobos. 2x in NT. From ek (from, from out of) + phobos (panic flight, fear, fear being caused, terror, alarm, that which causes fear, reverence, respect); {from phebomai (to flee, withdraw, be put to flight)}. This is to be earful or horrified. It is scared senseless.

^CXXX {untranslated} = ginomai. Same as “became” in v9:3. See note CVII above.
^CXXXI “cloud” = nephele. From nephos (cloud; figurative for a great crowd or multitude). This is cloud or cloudiness.
^CXXXII “overshadowed” = episkiazo. Related to “dwellings” in v9:5. 5x in NT– 3x in the Transfiguration, 1x of the annunciation, 1x of Peter healing the sick with his shadow. From epi (on, upon, against, what is fitting) + skia (see note CXXII above). This is to envelop, cast a shadow on.

^CXXXIII “came” = ginomai. Same as “became” in v9:3. See note CVII above.
^CXXXIV “voice” = phone. Related to “prophets” in v8:28. Probably from phemi (see note X above); {from phao (to shine) or phaino (to bring light, cause to appear, shine, become visible or clear). This is a voice, sound, tone or noise. It can also be a language or dialect.
^CXXXV “Beloved” = agapetos. From agape (love, goodwill, benevolence; God’s divine love); from agapao (to love, take pleasure in, esteem; to prefer). This is Beloved or very dear one. It is a title for the Messiah, but also for Christians. Properly, this is one who personally experiences God’s love.
^CXXXVI “listen” = akouo. This is hear or listen, but it also means to understand by hearing. This is where the word “acoustics” comes from.

^CXXXVII “suddenly” = exapina. Related to “prophets” in v8:28 & “voice” in v9:7. 1x in NT. From ek (from, from out of) + aiphidios (sudden, unforeseen, not apparent, unawares); {from aiphnes (suddenly); {from a (not, without) + phaino (see note XX above)}}. This is all at once or unexpectedly.
^CXXXVIII “looked around” = periblepo. 7x in NT- 6x in Mark & 1x in Luke. From peri (about, concerning, around, encompassing) + blepo (to see, used primarily in the physical sense; figuratively, seeing, which includes attention and so to watchfulness, being observant, perceiving, beware, and acting on the visual information). This is to survey, look around closely, gaze about.
^CXXXIX “only” = monon. Related to “by themselves” in v9:2. From monos (see note CIV above). This is merely, only, simply, sole. It can also imply alone.