Matthew 16

^I “Pharisees” = pharisaios. From Aramaic peras (to divide, separate) and from Hebrew parash (to make distinct, separate, scatter). This is a Pharisee, a member of a Jewish sect active in the 1^st century. Their name meant separate in the sense of wanting to live a life separated from sin. Whereas the Sadducees were part of the priestly line and inherited their religious position and responsibilities, Pharisees were regular people who studied the scriptures and offered guidance to regular folk. Sadducees were often wealthier and willing to sacrifice their identity to rub elbows with Roman society. Pharisees were often more concerned with what it meant to follow God without compromising what made them different as followers of God. Sadducees primarily believed in that which was written down (the first five books of the Bible) and Pharisees believed in the Bible and the traditions of the elders. Pharisees had a very wide range of interpretations and diversity of opinion. Their standard mode of religious engagement was lively debate with one another. To argue religion with another teacher was to recognize that they had something of value to offer.
^II “Sadducees” = saddoukaios. 14x in NT. Probably from Hebrew tsadoq (Zadok, a personal name); from tsadaq (to be just or righteous, do justice); from tsedeq (rightness, righteousness, just cause, vindication; that which is right in a natural, moral, or legal sense; abstractly equity; figuratively prosperity). This is a Sadducee. Whereas the Sadducees were part of the priestly line and inherited their religious position and responsibilities, Pharisees were regular people who studied the scriptures and offered guidance to regular folk. Sadducees were often wealthier and willing to sacrifice their identity to rub elbows with Roman society. Pharisees were often more concerned with what it meant to follow God without compromising what made them different as followers of God. Sadducees primarily believed in that which was written down (the first five books of the Bible) and Pharisees believed in the Bible and the traditions of the elders.
^III “came” = proserchomai. From pros (for, at, towards) + erchomai (to come, go). This is to approach, draw near, come up to. It is also used figuratively to mean worship.

^IV “test” = peirazo. From peira (trial, experiment, attempt, experience, assaying); from the base of peran (over, beyond, across); akin to pera (on the far side); from a derivative or peiro (to pierce). This is to test, try, tempt, or make proof of. It is to test, scrutinize, or assay something. It could also be examine, entice, prove, or discipline.
^V “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.
^VI “show” = epideiknumi. 7x in NT. From epi (on, upon, among, what is fitting) + deiknumi (to show, point out, exhibit; figurative for teach, demonstrate, make known). This is to show, demonstrate, prove, or display.
^VII “sign” = semeion. From the same as semaino (to give a sign, signify, indicate, make known); from sema (a sign or mark). It is literally a sign of any kind. It also refers to a sign given by God to confirm or authenticate a message or prophecy. It is not necessarily miraculous, but it can be. The Gospel of John generally uses this word instead of miracle.
^VIII “heaven” = ouranos. May be related to oros (mountain, hill) with the notion of height. This is the air, the sky, the atmosphere, and heaven. It is the sky that is visible and the spiritual heaven where God dwells. Heaven implies happiness, power, and eternity.

^IX “is” = ginomai. This is 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.
^X “fair weather” = eudia. 1x in NT. From eudios (calm) OR from eu (good, well, well done, rightly) + a form of Zeus (Zeus, the Greek god). This is clear sky, good weather.
^XI “sky” = ouranos. Same as “heaven” in v1. See note VIII above.
^XII “is red” = purrazo. 2x in NT. From purros (fire-colored, fire-like, red); from pur (fire, lightning, heat from the sun; figuratively, strife or trials). This is to redden or to be fire-colored.

^XIII “morning” = proi. 12x in NT. From pro (before, earlier than, ahead, prior). This is early, at dawn, during the daybreak watch.
^XIV “stormy” = cheimon. 6x in NT. Related to the base of chasma (chasm, gap, gulf); from chasko (to yawn)}. This is winter, storm, bad weather – winter as the rainy season.
^XV “threatening” = stugnazo. 2x in NT. From stugnos (hated, gloomy); from stugetos (hateful, repulsive, abominable); from stugeo (to hate). This is to be gloomy, saddened, threatening, cloudy, somber speech.

^XVI “know” = ginosko. This is to know, recognize, realize, perceive, learn. It is knowledge gained through personal experience
^XVII “interpret” = diakrino. 19x in NT. From dia (through, across to the other side, thoroughly) + 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 judge, separate, contend, investigate, thoroughly judge.
^XVIII {untranslated} = men. This is truly, indeed, even, in fact. Often, it is not translated, but used to emphasize affirmation.
^XIX “appearance” = prosopon. From pros (at, towards, with) + ops (eye, face) {from optanomai (to appear, be seen); perhaps from horao (become, seem, appear)}. This is the face, surface, or front. It can imply presence more generally.
^XX “times” = kairos. This is season, opportunity, occasion. The word chronos is used for chronological time. Kairos is used for spiritually significant time – the right time or appointed time.

^XXI “evil” = poneros. From poneo (to toil); related to ponos (pain, trouble, labor, distress, suffering; toil, which implies anguish); from the base of penes (a laborer, poor person, starving or indigent person; someone who works for their living); from pernomai (working for a living; laborer, poor person; to work for daily bread); from peno (to toil to survive day by day). This is bad, evil, wicked, malicious, grievous, or toilsome. Properly, it is something that bears pain – it emphasizes the miseries and pains that come with evil. By contrast, the Greek kakos refers to evil as part of someone’s core character. Also contrasting the Greek sapros, which deals with falling away from a previously embodied virtue. This word can mean ill, diseased, morally culpable, derelict, vicious, malicious, or guilt. It can also refer to the devil or sinners.
^XXII “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.
^XXIII “generation” = genea. Related to “is” in v2. From genos (family, offspring, kin – in a literal or figurative sense); from ginomai (see note IX above). This is family, generation, kind, or nation. As generation, it implies an age as a period of time. It can also mean infinity. This is the root of the word “generation.
^XXIV “asks for” = epizeteo. 13x in NT. From epi (on, upon, against, what is fitting) + zeteo (to seek, search for, desire. searching for something by inquiring or investigation; to seek in a literal or figurative sense; to worship God). This is to desire, search for, seek, or want. It is following through on a personal goal by seeking.
^XXV “Jonah” = Ionas. 9x in NT. From Hebrew yonah (Jonah, “dove”); the same as yonah (dove or pigeon; used to refer to the exiles coming home, to describe sails of ships; also figuratively for mourning or as a description of beauty); perhaps from yayin (wine; root means to effervesce). This is Jonah or Jonas, meaning “dove.”
^XXVI “left” = kataleipo. From kata (down, against, throughout, among) + leipo (to leave behind, remain, lack, abandon, fall behind while racing). This is to leave or leave behind, abandon, forsake, leave in reserve.

^XXVII “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.
^XXVIII “forgotten” = epilanthanonmai. 8x in NT. From epi (on, upon, against, what is fitting) + lanthano (concealed, hidden, unnoticed; to shut one’s eyes to, unwittingly, unawares). This is to overlook, forget, neglect. It can particularly refer to the impact of not noticing something.
^XXIX “bread” = artos. Perhaps from airo (raise, take up, lift, remove). This is bread or a loaf. It is a loaf as raised.

^XXX “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.
^XXXI “watch out” = horao. Related to “appearance” in v3. See note XIX above. This is to see, perceive, attend to, look upon, experience. Properly, to stare at and so implying clear discernment. This, by extension, would indicate attending to what was seen and learned. This is to see, often with a metaphorical sense. Can include inward spiritual seeing.
^XXXII “beware” = prosecho. From pros (at, toward) + echo (have, hold, possess). This is have towards, which is to say to give something your complete attention, beware, be cautious, hold to, turn to.
^XXXIII “yeast” = zume. 13x in NT. Perhaps from zeo (to boil, be hot, ferment, bubble, boil, or glow; used figuratively for being fervent or earnest). This is yeast in a literal or figurative sense – an influence that grows, but is not easily detected.

^XXXIV “said” = dialogizomai. 16x in NT. From dia (through, because of, across, thoroughly) + logizmai (to compute or reckon up, to count; figuratively, it is coming to a conclusion or decision using logic; taking an inventory in a literal or figurative sense); {from logos (word, statement, speech, analogy; here, word as an account or accounting; can also be a word that carries an idea or expresses a thought, a saying; a person with a message or reasoning laid out in words; by implication, a topic, line of reasoning, or a motive; can be used for a divine utterance or as Word – Christ); from lego (to speak, tell, mention)}. This is to consider, have a back and forth debate with an uncertain conclusion. It can be multiple confused minds reinforcing a faulty conclusion.
^XXXV “becoming aware” = ginosko. Same as “know” in v3. See note XVI above.
^XXXVI “of little faith” = oligopistos. 6x in NT– 5 in Matthew & 1 in Luke. From oligos (few, small, short, brief, puny) + pistis (faith, faithfulness, belief, trust, confidence; to be persuaded or come to trust); from peitho (to have confidence, urge, be persuaded, agree, assure, believe, have confidence, trust). This is of little faith – incredulous, lacking confidence.
^XXXVII “talking” = dialogizomai. Same as “said” in v7. See note XXXIV above.

^XXXVIII “perceive” = noeo. Related to “know” in v3. 14x in NT. From nous (mind, understanding, reasoning faculty, intellect, capacity to reflect); from noos (mind); probably from the base as ginosko (see note XVI above)}. This is to think, understand, conceive, realize, see. It is one who thinks things through sufficiently to reach a conclusion or value judgment. It is also one’s moral reasoning.
^XXXIX “remember” = mnemoneuo. From mnemon (mindful) OR from mneme (memory or mention); {from mnaomai (to remember; by implication give reward or consequence) or mimnesko (to remind or remember; memory through an active, intentional process or being mindful; not incidentally or accidentally remembering); or form meno (to stay, abide, wait, endure) or from massaomai (to chew, gnaw); from masso (to knead, squeeze)}. This is to remember, recollect. It does not necessarily imply remembering something that you forgot – it could be simply calling something to mind. It can mean to punish or rehearse.
^XL “loaves” = artos. Same as “bread” in v5. See note XXIX above.
^XLI “understood” = suneimi. From sun (with, together with) + hiemi (to send, put). This is to put together – used figuratively to mean understand, consider, gain insight. It is bringing together facts or notions and synthesizing them into a whole. It is making a summary to arrive at a final conclusion that includes how to apply the insight to life. It can also imply acting piously or being wise.
^XLII “teaching” = didache. From didasko (to teach, direct, instruct, or impart knowledge; in the New Testament, almost always used for teaching scripture); from dao (to learn). This is teaching or doctrine.

^XLIII “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.
^XLIV “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.
^XLV “asked” = erotao. Related to “asked” in v1. See note V above.
^XLVI “people” = anthropos. Probably from aner (man, male, husband) + ops (eye, face). This is human, humankind. Used for all genders.
^XLVII “Man” = anthropos. Same as “people” in v13. See note XLVI above.

^XLVIII “John” = Ioannes. Related to “Jesus” in v13. From Hebrew yochanan (Johanan); from Yehochanan (“the Lord has been gracious”); {from YHVH (see note XXX above); {from havah (to become); from hayah (to be, exist, happen)} + chanan (beseech, show favor, be gracious; properly, to bend in kindness to someone with less status). This is John.
^XLIX “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.
^L “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).
^LI “Elijah” = Elias. Related to “Jesus” in v13 & “John” in v14. 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 XXX above)}. This is Elijah, “The Lord is God.”
^LII “still others” = heteros. This is other, another, different, strange. It is another of a different kind in contrast to the Greek word allos, which is another of the same kind. This could be a different quality, type, or group.
^LIII “Jeremiah” = Ieremias. Related to “Jesus” in v13 & “John” and “Elijah” in v14. 3x in NT. From Hebrew yirmeyah (Jeremiah, “the Lord loosens” or “the Lord will rise”); {from the same as remiyya (slack, idle, lazy, negligent) + Yah (a shortened form of the name of the God of Israel; God, Lord); {from YHVH (see note XXX above)}. This is Jeremiah.
^LIV “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.

^LV “Simon” = Simon. From Hebrew Shimon (Simon – Jacob’s son and his tribe); from shama (to hear, often implying attention and obedience). This is Simon, meaning “he who hears.”
^LVI “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.
^LVII “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.
^LVIII “God” = theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.

^LIX “blessed” = makarios. From makar (happy); from mak– (to become long or large). This is blessed, happy, fortunate. It is when God’s grace/abundance is extended.
^LX “son of Jonah” = barionas. Related to “Jonah” in v4. From Aramaic bar (son, age); {Aramaic corresponding to ben (son literal or figurative; also, grandson, subject, nation); from banah (to build or obtain children)} + yonah (see note XXV above)}. This is Bar-Jonah, literally “son of Jonah.”
^LXI “flesh” = sarx. May be from saroo (to sweep, cleanse by sweeping); from sairo (to brush off). This is flesh, the body, human nature, materiality, kindred. Flesh is not always evil in scripture (as when it refers to Jesus taking on a human body). However, it is generally used in a negative way for actions made selfishly and not through faith. This can mean animal flesh, i.e. meat, or refer to body in contrast to soul/spirit. Flesh can be a way of talking about how things or people are related or talking about human frailty (physical or moral).
^LXII “blood” = haima. This is blood in a literal sense as bloodshed. Figuratively, it can also be used to refer to wine or to kinship (being related).
^LXIII “revealed” = apokalupto. From apo (from, away from) + kalupto (to cover, hide, conceal; figuratively, to keep hidden or secret) {related to kalube (hut, cabin)}. This is properly to uncover so it means revealing something that was hidden or obstructed. It particularly refers to revealing the essence of something. This is to make plain or manifest. This is the root verb that “apocalypse” comes from.

^LXIV “rock” = petra. Related to “Peter” in v16. 15x in NT. See note LVI above.
^LXV “build” = oikodomeo. From oikos (house – the building, the household, the family, descendants; the temple) + domeo (to build). This is to build a house or be a house builder. Figuratively, it can mean to edify or encourage, be strong or embolden.
^LXVI “church” = ekklesia. From ek (from, out from) + 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 properly a calling out or an assembly. It was used to refer to a church.
^LXVII “gates” = pule. 10x in NT. This is gate, large entrance to a city or a fortress. It is often used for an exit way. Figuratively, it can refer to authority and power.
^LXVIII “Hades” = Hades. 10x in NT. From a (not, without) + eido (to be aware, see, know, remember, appreciate). This is Literally, the world that is not seen. It is Hades, hell, the place where the dead reside. It can also refer to the grave.
^LXIX “prevail” = katischuo. Related to “beware” in v6. 3x in NT. From kata (down, against, according to, throughout) + ischuo (to be strong, healthy and vigorous, able, have power, prevail; strength that engages a resisting force); from ischus (strength, might, power, force, ability; power that engages immediate resistance); {perhaps from is (force) + echo (see note XXXII above)}}. This is to have strength or overpower.

^LXX “keys” = kleis. 6x in NT. From kleio (to close, lock, shut). This is a key as the thing that locks a lock. It can be key in a literal or figurative sense.
^LXXI “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.
^LXXII “bind” = deo. To tie, bind, compel, put in chains. This is to bind in a literal or figurative sense. Can also mean declaring something unlawful.
^LXXIII “loose” = luo. This is to loose, release, or untie. Figuratively, it can mean to break, destroy, or annul. This is releasing what had been withheld.
^LXXIV “ordered” = diastello. 8x in NT. From dia (through, across to the other side, thoroughly) + stello (to set, arrange, prepare, provide for); {probably from histemi (to stand, place, set up, establish, stand firm)}. This is to set apart, distinguish, give a commission, order, set apart for service.

^LXXV “began” = archomai. From archo (to rule, begin, have first rank or have political power). This is to begin or rule.
^LXXVI “show” = deiknumi. Related to “show” in v1. See note VI above.
^LXXVII “must” = dei. Related to “bind” in v19. From deo (see note LXXII above). 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.
^LXXVIII “Jerusalem” = Hierosoluma. From Hebrew yerushalaim (probably foundation of peace); {from yarah (to throw, shoot, be stunned; to flow as water so figuratively to instruct or teach) + shalem (to make amends, to be complete or sound)}. This is Jerusalem, dwelling of peace.
^LXXIX “undergo…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.

^LXXX “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.
^LXXXI “chief priests” = archiereus. Related to “began” in v21. From archo (see note LXXV 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.
^LXXXII “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.
^LXXXIII “be 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.
^LXXXIV “be raised” = egeiro. This is to awake, raise up or lift up. It can be to get up from sitting or lying down, to get up from sleeping, to rise from a disease or from death. Figuratively, it can be rising from inactivity or from ruins.

^LXXXV “rebuke” = 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.
^LXXXVI “God forbid” = hileos. Literally “God be gracious.” Perhaps related to “bread” in v5. 2x in NT. Akin to hilaos (gracious, benevolent) or from haireomai (to take, choose, or prefer); {probably related to airo (see note XXIX above)}. This is forgiving or merciful. It was used more broadly to describe appeasing the wrath of the gods. As merciful, it can be cheerful, attractive. Also, God forbid in the sense of a misfortune to be avoided.
^LXXXVII “Lord” = kurios. From kuros (authority, supremacy). This is a respectful address meaning master or sir. It refers to one who has control or power greater than one’s own. So, it was also applied to God and Jesus as Master or Lord.

^LXXXVIII “turned” = strepho. From trope (turning, shifting, a revolution; figuratively, a variation); from trepo (to turn). This is to turn, change, turn back, be converted; to turn around completely to take the opposite path or a completely different one.
^LXXXIX “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.
^XC “Satan” = Satanas. From Hebrew satan (adversary, Satan); from satan (to be an adversary, attack, accuse, resist). This is Satan, the adversary, or an adversary.

^XCI “stumbling block” = skandalon. 15x in NT. Perhaps from kampto (to bend or bow). This is a stumbling block, offense, hindrance, or scandal. Properly, this is the part of the trap that triggers it shut on the victim. So, as a snare, it is anything that causes error or offense, something that makes one stumble or traps someone. This is where the word “scandal” comes from.
^XCII “setting your 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. It refers to one’s insight or inner perspective expressing itself through behavior.
^XCIII “divine” = theos. Same as “God” in v16. See note LVIII above.
^XCIV “human” = anthropos. Same as “people” in v13. See note XLVI above.

^XCV “want” = 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.
^XCVI Literally “if anyone wants to come after me.”
^XCVII “deny” = aparneomai. Related to “stormy” in v3. 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 (say, speak of)}. This is a strong denial or rejection – utter denial, disowning, or repudiation.
^XCVIII “take up” = airo. Related to “bread” in v5 & perhaps related to “God forbid” in v22. See note XXIX above.
^XCIX “cross” = stauros. Related to “ordered” in v20. From the same as histemi (see note LXXIV 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.
^C “follow” = akoloutheo. From a (with, fellowship, union) + keleuthos (road, way). This is to accompany or follow someone, especially the way a disciple does.

^CI “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.
^CII “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.
^CIII “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.
^CIV “find” = heurisko. This is to find, learn, or obtain. It is to discover something, which generally implies a period of searching for it. This is to find in a literal or figurative sense. This is where the word “heuristic” comes from.

^CV “will it 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.
^CVI “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.
^CVII “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.”
^CVIII “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.
^CIX “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.
^CX “they” = anthropos. Same as “people” in v13. See note XLVI above.
^CXI “in return for” = antallagma. 2x in NT. From anti (opposite, instead of, against) + allasso (to change, transform) {from allos (other, another; another of a similar kind or type)}. This is to exchange, an equivalent, a ransom.

^CXII “angels” = aggelos. Related to “get” in v23. Probably from ago (see note LXXXIX above) + agele (flock, herd, drove); {also from ago (see above)}. This is angel or messenger. Properly, it is one sent with news or to perform a specific task. This messenger can be human or an angel from heaven. More commonly, it is used for angels in the New Testament.
^CXIII “glory” = doxa. From dokeo (to have an opinion, seem, appear, suppose; a personal judgment; to think); from dokos (opinion). 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.
^CXIV “repay” = apodidomi. From apo (from, away from) + didomi (give, offer, place, bestow, deliver; give in a literal or figurative sense). This is to give back, return, give away. It is to restore as when one makes payment – to rend what is due, to sell.
^CXV “done” = praxis. 6x in NT. From prasso (to do or practice – something done on an on-going basis or by habit; to accomplish, attend, or commit). This is an action, deed, business, practice, or function. It implies ongoing activity or responsibility.

^CXVI “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.
^CXVII “standing” = histemi. Related to “ordered” in v20 & “cross” in v24. See note LXXIV above.
^CXVIII “taste” = geuomai. 15x in NT. This is to taste, which implies eating. It can be used figuratively to mean experience, whether positively or negatively.
^CXIX “see” = horao. Same as “watch out” in v6. See note XIX above.