Matthew 26:14-27:66

^I “one” = heis. This is one, a person, only, some.
^II “twelve” = dodeka. From duo (two, both) + deka (ten). This is twelve – also shorthand for the apostles.
^III “called” = lego. This is to speak, say, name, call, command. It is generally to convey verbally.

^IV “Judas” = Ioudas. From Hebrew Yehudah (Judah, son of Jacob, his tribal descendants, a name for the southern kingdom. Literally, it means praised); probably from yadah (to throw one’s hands into the air in a gesture of praise); from yad (hand). This is Judah or Judas, meaning praised.
^V “Iscariot” = Iskariotes. 11x in NT. From Hebrew probably ish (man, husband); {perhaps from enosh (human, humankind, mortal); from anash (to be frail, feeble)} + qirya (city); {Aramaic corresponding to qiryah (city, building); from qarah (to happen, meet, bring about)}. Iscariot means person from Kerioth.
^VI “went” = poreuomai. From poros (ford, passageway). This is to go, travel, journey, or die. It refers to transporting things from one place to another and focuses on the personal significance of the destination.
^VII “chief priests” = archiereus. From archo (to rule, begin, have first rank or have political power) + 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.

^VIII “will” = 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.
^IX “give” = didomi. To give, offer, place, bestow, deliver. This is give in a literal or figurative sense.
^X “betray” = paradidomi. Related to “give” in v26:15. From para (from beside, by) + didomi (see note IX above). This is literally to hand over – hence to deliver, abandon, or betray. It implies a personal involvement.

^XI “paid” = histemi. This is to stand, place, establish, appoint, stand ready, be steadfast.
^XII “thirty” = triakonta. 11x in NT. From treis (three). This is thirty.
^XIII “pieces of silver” = argurion. From arguros (silver, whether the metal itself or things made from silver); from argos (shining). This is silver, which implies money – shekel, drachma, etc.
^XIV “look” = zeteo. This is to seek, search for, desire. It is searching for something by inquiring or investigation. It can be seek in a literal or figurative sense. There is a Hebrew figure of speech “to seek God’s face” so it can also mean to worship God. Alternately, you could seek someone’s life i.e. plot to kill them.
^XV “opportunity” = eukairia. 2x in NT– both when Judas agrees to betray Jesus (Mt 26:16 & Lk 22:6). From eukairos (timely, suitable; sometimes refers to a holiday); {from eu (good, well done, rightly) + kairos (time, season, occasion; the proper time; not chronological time, but spiritually significant time); perhaps related to kara (head)}. This is a fitting time or convenient one.

^XVI “first” = protos. From pro (before, first, in front of, earlier). This is what is first, which could be the most important, the first in order, the main one, the chief.
^XVII “Unleavened” = azumos. 9x in NT. From a (not, without) + zume (yeast in a literal or figurative sense – an influence that grows, but is not easily detected); {perhaps from zeo (to boil, be hot, ferment, bubble, boil, or glow; used figuratively for being fervent or earnest)}. This is unleavened – can refer specifically to the Passover meal. Figuratively, it is sincere or not corrupted.
^XVIII “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.

^XIX “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.
^XX “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.
^XXI “saying” = lego. Same as “called” in v26:14. See note III above.

^XXII “want” = thelo. Same as “will” in v26:15. See note VIII above.
^XXIII “make the preparations” = hetoimazo. From hetoimos (make ready, be ready because of being prepared, standing by, adjusted; ready to meet some opportunity or challenge). This is to prepare or provide.
^XXIV “eat” = phago. This is to eat or figuratively to consume like rust does.
^XXV “Passover” = Pascha. From Aramaic corresponding to Hebrew pesach (Passover or the offering for Passover); from pasach (to stop, pass over, skit over, to spare). This is Passover – used for the feast, the lamb of sacrifice, the day, and the festival itself. This is where the term “paschal” comes from as in the “paschal lamb.”

^XXVI “go” = 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.
^XXVII “city” = polis. This is a city or its inhabitants. It is a town of variable size, but one that has walls. This is where “metropolis” and “police” come from.
^XXVIII “certain man” = deina. 1x in NT. Perhaps from the same as deinos (very, vehemently, fearfully); from the same as deilos (fearful, timid, faithless); from deos (dread). This is properly, to so and so – as one says when one relates a story, but doesn’t specifically state the name or when they don’t think the name is relevant.

^XXIX “Teacher” = didaskalos. 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 teacher or master.
^XXX “time” = kairos. Related to “opportunity” in v26:16. See note XV above.
^XXXI “is” = eimi. This is to be, exist.
^XXXII “near” = eggus. Perhaps from agcho (to squeeze). This is nearby or near in time.
^XXXIII “keep” = poieo. This is to make, do, act, construct, abide, or cause.

^XXXIV “did” = poieo. Same as “keep” in v26:18. See note XXXIII above.
^XXXV “directed” = suntasso. 3x in NT. From sun (with together with) + tasso (to arrange, appoint, determine). This is to direct, arrange, prescribe, or instruct.
^XXXVI “prepared” = hetoimazo. Same as “make the preparations” in v26:17. See note XXIII above.

^XXXVII “was” = ginomai. This is to come into being, to happen, become, be born. It can be to emerge from one state or condition to another or is coming into being with the sense of movement or growth.
^XXXVIII “evening” = opsios. 15x in NT. From opse (after, late, in the end, in the evening); from opiso (back, behind, after); from the same as opisthen (after, back, from the rear); probably from opis (back); optanomai (to appear, be seen by); from horao (become, seem, appear). This is afternoon, evening, nightfall, or late.
^XXXIX “took…place” = anakeimai. 14x in NT. From ana (up, again, back, among, between, anew) + keimai (to lie, recline, be set, appointed, destined; to lie down literally or figuratively). This is to recline, particularly as one does for dinner. It can also be reclining as a corpse.

^XL “eating” = esthio. This is to eat or figuratively to devour or consume like rust.
^XLI “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.
^XLII “tell” = lego. Same as “called” in v26:14. See note III above.

^XLIII “greatly” = sphodra. 11x in NT. From sphodros (exceeding, very much, all out, violent). This is exceedingly, greatly, deeply. This is going all out, with total effort, done to the fullest extent.
^XLIV “became…distressed” = lupeo. From lupe (pain, whether physical or mental; grief, sorrow, distress, a heavy heart). This is to be sad, grieve, distress, hurt, feel pain. It can be used for deep pain or severe sorrow as well as the pain that accompanies childbirth.
^XLV “began” = archomai. Related to “chief priests” in v26:14. From archo (see note VII above). This is to begin or rule.

^XLVI “another” = hekastos. Perhaps from hekas (separate). This is each one, any, every. It is every individual as a distinct entity as opposed to those counted as a group in small sets.
^XLVII “surely not” = meti. 17x in NT. From me (not, neither, never; rules out conditional statements and their implications) + tis (someone, anyone, anything). This is asking a question when you expect the answer to be no. It is if not, surely no. But it also keeps a small possibility floating – but could it be?
^XLVIII {untranslated} = eimi. Same as “is” in v26:18. See note XXXI above.
^XLIX “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.

^L “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.
^LI “dipped” = embapto. 2x in NT– both of the disciple who betrays Jesus in Mt 26:23 & Mk 14:20. From en (in, on, at, by, with) + bapto (to dip, dye, fully cover with liquid). This is to dip into, to touch liquid. This shares a root with “baptize.”
^LII “hand” = cheir. This is the hand in a literal sense. Figuratively, the hand is the means a person uses to accomplish things so it can also mean power, means, or instrument.
^LIII “bowl” = trublion. 2x in NT– both in this and the parallel in Mark 14. This is bowl, deep dish, or platter.

^LIV {untranslated} = men. This is truly, indeed, even, in fact. Often, it is not translated, but used to emphasize affirmation.
^LV “Son” = huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.
^LVI “man” = anthropos. Related to “evening” in v26:20. Probably from aner (man, male, husband) + ops (eye, face); {from optanomai (see note XXXVIII above)}. This is human, humankind. Used for all genders.

^LVII “goes” = hupago. Same as “go” in v26:18. See note XXVI above.
^LVIII “written” = grapho. This is to write or describe. It is where the word “graphic” comes from.
^LIX “woe” = ouai. This is alas or woe to show grief or to denounce something.
^LX “one” = anthropos. Same as “man” in v26:24. See note LVI above.

^LXI “been” = eimi. Same as “is” in v26:18. See note XXXI above.
^LXII “better” = kalos. This is good, noble, beautiful, correct, or worthy. This is external signs of goodness like beauty, demonstrations of honorable character, showing moral virtues. A different word, agathos, speaks of intrinsic good.
^LXIII “one” = anthropos. Same as “man” in v26:24. See note LVI above.
^LXIV “born” = gennao. Related to “was” in v26:20. From genna (descent, birth); from genos (family, offspring, kin – in a literal or figurative sense); from ginomai (see note XXXVII above). This is to beget, give birth to, or bring forth. Properly, it refers to procreation by the father, but was used of the mother by extension. Figuratively, this can mean to regenerate.

^LXV {untranslated} = eimi. Same as “is” in v26:18. See note XXXI above.
^LXVI “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.
^LXVII “replied” = lego. Same as “called” in v26:14. See note III above.
^LXVIII “eating” = esthio. Same as “eating” in v26:21. See note XL above.
^LXIX “took” = lambano. It does not refer to passive receiving of something, but active acceptance or taking of something whether it is offered or simply nearby. It focuses on individual decision and action.
^LXX “loaf of bread” = artos. Perhaps from airo (raise, take up, lift, remove). This is bread or a loaf. It is a loaf as raised.

^LXXI “blessing” = eulogeo. Related to “called” in v26:14 & “opportunity” in v26:26. From eu (see note XV above) + logos (word, statement, speech, analogy; 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 (see note III above)}. Properly, this is speaking well of – speaking so that the other is benefited. It can mean praise, bless, thank, or call for a blessing. This is where “eulogy” comes from.
^LXXII “broke” = klao. 14x in NT. This is to break, to break in pieces as one breaks bread.
^LXXIII “eat” = phago. Same as “eat” in v26:17. See note XXIV above.
^LXXIV “body” = soma. Perhaps from sozo (to save, heal, rescue); from sos (safe, well, rescued). This is body or flesh. It can be body in a literal or figurative sense (as the body of Christ). This is where the word “somatic” comes from.

^LXXV “cup” = poterion. From pino (to drink literally or figuratively). This is a drinking vessel. Figuratively, it can refer to one’s lot, to fate, or to what God has in store for you.
^LXXVI “giving thanks” = eucharisteo. Related to “opportunity” and “blessing” in v26:26. From eu (see note XV above) + charis (grace, kindness, favor, gratitude, thanks; being inclined to or favorable towards – leaning towards someone to share some good or benefit; literal, figurative, or spiritual; grace as abstract concept, manner, or action); {from chairo (to rejoice, be glad; used to say hello; properly, delighting in the grace of God or experiencing God’s favor); from char– (to extend favor, lean towards, be inclined to be favorable towards)}. This is giving thanks, being thankful. It is a recognition that God’s grace is good and actively showing gratitude. It can also be used for saying grace before eating. This is where “eucharist” comes from.
^LXXVII “drink” = pino. Related to “cup” in v26:27. See note LXXV above.
^LXXVIII “all” = pas. This is all or every.

^LXXIX “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).
^LXXX “covenant” = diatheke. From diatithemi (to place separately – to make a will or covenant; this is arranging ahead of time how things will be accomplished); {from dia (through, because of, across, thoroughly) + tithemi (to put, place, set, fix, establish in a literal or figurative sense; properly, this is placing something in a passive or horizontal position)}. This is a will, covenant, contract, or agreement.
^LXXXI “poured out” = ekcheo. From ek (from, from out of) + cheo (to pour). This is something poured out in a liberal fashion. So, it is gushing, spilling, or shedding.

^LXXXII “many” = polus. This is much, often, plenteous – a large number or a great extent.
^LXXXIII “forgiveness” = aphesis. Related to “is” in v26:18. 17x in NT. From aphiemi (to send away, release, abandon, lay aside, forgive); {from apo (from, away from) + hiemi (to send, to go); {perhaps from eimi (see note XXXI above)}}. This is sending away – a release or letting go. So, it can be releasing someone from debt, slavery, or some other obligation – thus, freedom or liberty. Figuratively it can mean to pardon as releasing from the debt of sin.
^LXXXIV “sins” = hamartia. From hamartano (to miss the mark, do wrong, make a mistake, sin); {from a (not) + meros (a part or share)}. Literally, this means not having one’s share or portion – like not receiving inheritance or what was allotted to you. This word means missing the mark so it is used for guilt, fault, and acts of sin.

^LXXXV “tell” = lego. Same as “called” in v26:14. See note III above.
^LXXXVI “again” = arti. Related to “loaf of bread” in v26:26. Perhaps from airo (see note LXX above). This is just now, henceforth.
^LXXXVII “fruit” = gennema. Related to “was” in v26:20 & “born” in v26:24. 8x in NT. From gennao (see note LXIV above). This is offspring, child, fruit, brood, or produce in a literal or figurative sense.
^LXXXVIII “vine” = ampelos. 9x in NT. Perhaps from the base of amphoteros (both, all); {from amphi (around) + halon (the threshing floor where grain is rolled to separate from the chaff); {from halos (threshing floor); probably from helisso (to roll up, coil, wrap)}}. This is vine or grapevine as that which coils around.

^LXXXIX “day” = hemera. Perhaps from hemai (to sit). This is day, time, or daybreak.
^XC “new” = kainos. This is not new as in new versus old. This is new in the sense of novel, innovative, or fresh.
^XCI “Father’s” = pater. This is father in a literal or figurative sense. Could be elder, senior, ancestor, originator, or patriarch.
^XCII “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.

^XCIII “sung the hymn” = humneo. 4x in NT. From humno (hymn, song to praise God, religious ode; also used in other faiths as songs that celebrated their gods, heroes, etc.); from hudeo (to celebrate). This is singing a hymn or religious ode, to praise or celebrate God.
^XCIV “went out” = exerchomai. Related to “came” in v26:17. From ek (from, from out of) + erchomai (see note XIX above). This is to go out, depart, escape, proceed from, spread news abroad.
^XCV “Mount” = oros. Related to “bread” in v26:26 & “again” in v26:29. Perhaps from oro (to rise); perhaps akin to airo (see note LXX above). This is mountain or hill.
^XCVI “Olives” = elaia. 15x in NT. This is olive or olive tree. Sometimes, it refers to the chosen people.

^XCVII “fall away” = skandalizo. From skandalon (the bait or portion of the trap that closes down on the victim – the trap’s trigger; a stumbling block, offense, or cause for error; something that sets into motion a negative cause and effect; something that causes one to stumble); perhaps from kampto (to bend or bow). This is to put a stumbling block in someone’s way. Figuratively, causing someone to sin or preventing them from good action. It can also mean to shock or offend. Literally, this is falling into a trap or tripping someone up. So, here, enticing someone to sin or apostasy.
^XCVIII “strike” = patasso. 10x in NT. Perhaps from paio (to strike, hit, sting). This can be strike or hit in a gentle sense like tapping someone on the side (Acts 12:7) or the beating of the heart. It can also be violent as in the disciples striking with the sword when Jesus is arrested (Mt 26:31 & Mk 22:49-50). It can also refer to slaying or death (Acts 7:24; Acts 12:23).
^XCIX “shepherd” = poimen.18x in NT. This is shepherd or pastor – one who protects. It is also used figuratively to mean ruler. 

^C “sheep” = probaton. Related to “kingdom” in v26:29. Probably from probaino (to go forward literally or to advance in years); {from pro (before, ahead, earlier than, above) + the same as basis (a step, pace, foot); {from baino (see note XCII above)}}. This is literally easily led and so a sheep or another grazing animal. Also use figuratively of people who are led easily.
^CI “flock” = poimne. Related to “shepherd” in v26:31. 5x in NT. Probably from poimen (see note XCIX above). This is flock or fold in a literal or figurative sense – usually sheep or goats.
^CII “scattered” = diaskorpizo. 9x in NT. From dia (through, on account of, across, thoroughly) + skorpizo (to scatter, distribute, dissipate, waste). This is to separate or disperse. Figuratively, it can be squander or waste.

^CIII “raised up” = egeiro. Perhaps from agora (assembly, forum, marketplace, town square, thoroughfare); from ageiro (to gather). 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.
^CIV “go ahead” = proago. Related to “go” in v26:18. From pro (before, first, in front of, earlier) + ago (see note XXVI above). This is to lead, go before, bring forward, walk ahead. It can be before in location or in time.
^CV “Galilee” = Galilaia. From Hebrew galil (cylinder, circuit, district); from galal (to roll in a literal or figurative sense, roll away, roll down, wallow, remove, trust). This is Galilee, meaning perhaps region or cylinder.
^CVI “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.

^CVII “said” = phemi. From phao (to shine). This is to declare, say, or use contrasts in speaking to shed light on one point of view.
^CVIII “cock” = alektor. 12x in NT. Perhaps from aleko (to ward off). This is a cock or rooster.
^CIX “crows” = phoneo. Related to “said” in v26:34. From phone (voice, sound, tone or noise; also a language or dialect); probably from phemi (see note CVII above); {from phao (to shine) or phaino (to bring light, cause to appear, shine, become visible or clear). This is to call out, summon, shout, address. It is making a sound whether of an animal, a person, or an instrument.
^CX “deny” = aparneomai. 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); from ereo (to say, mention, comand); related to eromai (to ask)}. This is a strong denial or rejection – utter denial, disowning, or repudiation.
^CXI “three times” = tris. Related to “thirty” in v26:15. 12x in NT. From treis (see note XII above). This is three times.

^CXII “must” = deo. To tie, bind, compel, put in chains. This is to bind in a literal or figurative sense. Can also mean declaring something unlawful.
^CXIII “die” = apothnesko. From apo (from, away from) + thnesko (to die, be dead). This is to die off. It is death with an emphasis on the way that death separates. It can also mean to wither or decay.
^CXIV “went” = erchomai. Related to “came” in v26:17 & “went out” in v26:30. See note XIX above.
^CXV “place” = chorion. 10x in NT. From chora (space, land, region, fields, open area); from chasma (gap, gulf, chasm, open space); from chasko (to gape, yawn). This is place, estate, possession, piece of ground, property.
^CXVI “Gethsemane” = Gethsemani. 2x in NT. From Hebrew gath (wine press); {perhaps from nagan (to strike a stringed instrument, to pluck or play it)} + shemen (fat, oil, grease, olive oil – often with perfume; figurative for fertile, lavish, rich); {from shamen (to shine, which implies being oily, growing fat)}. This is Gethsemane, meaning oil-press, an olive orchard.

^CXVII “sit” = kathizo. From kathezomai (to sit down, be seated); {from kata (down, against, according to, among) + hezomai (to sit); {from aphedron (a seat, a base)}}. This is to sit, set, appoint, stay, rest.
^CXVIII “go” = aperchomai. Related to “came” in v26:17 & “went out” in v26:30 & “went” in v26:36. From apo (from, away from) + erchomai (see note XIX above). This is to depart, follow, or go off in a literal or figurative sense.
^CXIX “pray” = proseuchomai. From pros (advantageous for, at, toward) + euchomai (to wish, make a request, pray). This is to pray or pray for, to worship or supplicate. It is more literally exchanging one’s own wishes for God’s.

^CXX “took with” = paralambano. Related to “took” in v26:26. From para (beside, by, in the presence of) + lambano (see note LXIX above). This is to receive, take, acknowledge, associate with. It can also mean to take on an office or to learn.
^CXXI “two” = duo. Related to “twelve” in v26:14. See note II above.
^CXXII “Zebedee” = Zebedaios. Related to “Jesus” in v26:17. 12x in NT. From Hebrew zebadyah (Zebadiah, “The Lord has bestowed”); {from Zabad (to bestow, confer, endure) + Yah (God, the Lord; a shortening of the sacred name of the God of Israel); {from YHVH (see note XX above)}. This is Zebedee, meaning “the Lord has bestowed.”
^CXXIII “grieved” = lupeo. Same as “became…distressed” in v26:22. See note XLIV above.
^CXXIV “agitated” = ademoneo. 3x in NT. Perhaps from adeo (to be full to the point of loathing). This is being distressed, troubled, fearful, lacking courage.

^CXXV “soul” = 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.
^CXXVI “deeply grieved” = perilupos. Related to “became…distressed” in v26:22. 5x in NT– including 2x when Jesus prays in Gethsemane in Matthew and Mark. From peri (about, concerning, all around, encompassing) + lupe (see note XLIV above). This is very sorrowful, deeply grieved.
^CXXVII “death” = thanatos. Related to “die” in v26:35. From thnesko (see note CXIII above). This is death, whether literal or spiritual. It can also refer to something that is fatal.
^CXXVIII “remain” = meno. This is to stay, remain, wait, await, continue, abide, endure. It can mean to literally stay in a place or to remain in a condition or to continue with hope and expectation.
^CXXIX “stay awake” = gregoreo. Related to “raised up” in v26:32. From egeiro (see note CIII above). This is to be or stay awake, watch. Figuratively, it can be alertness or vigilance.

^CXXX “going” = proerchomai. Related to “came” in v26:17 & “went out” in v26:30 & “went” in v26:36 & “go” in v26:36. 9x in NT. From pro (before, above, ahead) + erchomai (see note XIX above). This is to go further, go ahead, advance. This is to come in front of in space or time.
^CXXXI “little” = mikros. This is small in reference to a size or the number of something, least or less. Figuratively, it can refer to little dignity.
^CXXXII “threw” = pipto. This is to fall literally or figuratively.
^CXXXIII “ground” = prosopon. Literally, “his face.” Related to “evening” in v26:20 & “Man” in v26:24. From pros (at, towards, with) + ops (see note LVI above). This is the face, surface, or front. It can imply presence more generally.

^CXXXIV “possible” = dunatos. From dunamai (to be able, have power or ability). This is mighty or powerful. It speaks of ability of persons, possibility of things. It is what can be given the power or ability that the subject exhibits. The root verb is also related to miracles i.e. deeds of power.
^CXXXV “pass” = parerchomai. Related to “came” in v26:17 & “went out” in v26:30 & “went” in v26:36 & “go” in v26:36 & “going” in v26:39. From para (from beside, by) + erchomai (see note XIX above). This is pass by, neglect, disregard. Figuratively, it can mean to perish or to become void.
^CXXXVI “yet” = plen. Related to “many” in v26:28. From pleion (many, more, great, having a greater value, more excellent); from polus (see note LXXXII above). This is yet, nevertheless.

^CXXXVII “came” = erchomai. Same as “went” in v26:36. See note CXIV above.
^CXXXVIII “found” = 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.
^CXXXIX “sleeping” = katheudo. From kata (down, against, throughout, among) + heudo (to sleep). This is to settle down to rest, to sleep, fall asleep in a literal or figurative sense.
^CXL “could” = ischuo. From ischus (strength, might, power, force, ability; power that engages immediate resistance); {perhaps from is (force) + echo (to have, hold, possess)}. This is to be strong or have power. It can also refer to being healthy and vigorous. Further, it can mean to prevail. It is strength in action against resistance, exercising force in a literal or figurative sense.
^CXLI “one” = heis. Same as “one” in v26:14. See note I above.
^CXLII “hour” = hora. This is a set time or period, an hour, instant, or season. This is where the word “hour” comes from.

^CXLIII “come” = eiserchomai. Related to “came” in v26:17 & “went out” in v26:30 & “went” in v26:36 & “go” in v26:36 & “going” in v26:39 & “pass” in v26:39. From eis (to, into, for, among) + erchomai (see note XIX above). This is to go in in a literal or figurative sense.
^CXLIV “time of trial” = peirasmos. From peirazo (to test, try, tempt, or make proof of, scrutinize, or assay something; could also be examine, entice, prove, or discipline); 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 a test as in an experiment or assaying. It is also trial, temptation, and discipline. Further, it could be used to mean calamity, affliction, or adversity more generally.
^CXLV “spirit” = pneuma. From pneo (to blow, breathe, breathe hard). This is wind, breath, or ghost. A breeze or a blast or air, a breath. Figuratively used for a spirit, the human soul or part of us that is rational. It is also used supernaturally for angels, demons, God, and the Holy Spirit. This is where pneumonia comes from.

^CXLVI “indeed” = men. Same as {untranslated} in v26:24. See note LIV above.
^CXLVII “willing” = prothumos. 3x in NT. From pro (before, ahead, earlier than, above) + thumos (passion, actions that stem from passion or impulse; can be rage, indignation); {from thuo (to breathe violently, seethe, rage; properly, to rush as breathing heavy; so smoke as in offering an animal sacrifice by fire; by extension, killing or slaying in general)}. This is willing, eager, ready, enthusiastic, free from resistance. It can also be predisposed, willing, or generous from one’s own impulse.
^CXLVIII “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).
^CXLIX “weak” = asthenes. From a (not) + sthenes (strong, vigor); {from the base of sthenoo (to strengthen so that one can be mobile); from sthenos (strength)}. This is without strength so weak, sick, helpless, frail, feeble. It can also be unimpressive or impotent. It can be used for physical or moral weakness.

^CL “again” = palin. Perhaps from pael (wrestle, struggle, conflict); from pallo (to sway). This is back, again, further.
^CLI “went away” = aperchomai. Same as “go” in v26:36. See note CXVIII above.
^CLII “second time” = deuteros. Related to “twelve” in v26:14 & “two” in v26:37. From duo (see note II above). This is second, twice, again. It is part of where “Deuteronomy” comes from, which means “second law” or “a repetition of the law.” See https://en.wiktionary.org/wiki/Deuteronomy
^CLIII “cannot” = ou + dunamai. Dunamai is related to “possible” in v26:39. See note CXXXIV above.
^CLIV “will” = thelema. Related to “will” in v26:15. From thelo (see note VIII above). This is the act of will, choice, purpose, or decree.
^CLV “be done” = ginomai. Same as “was” in v26:20. See note XXXVII above.

^CLVI “again” = palin. Same as “again” in v26:42. See note CL above.
^CLVII “came” = erchomai. Same as “went” in v26:36. See note CXIV above.
^CLVIII “eyes” = ophthalmos. Related to “evening” in v26:20 & “Man” in v26:24 & {untranslated} in v26:39. From optanomai (see note XXXVIII above). This is eye or sight. It is used figuratively for the mind’s eye, a vision, or for envy.
^CLIX “heavy” = bareo. Related to “kingdom” in v26:29 & “sheep” in v26:31. 6x in NT. From barus (heavy, burdensome; figuratively, violent, oppressive; that which presses down on someone so that they cannot move freely); from the same as baros (weight, burden in a literal or figurative sense; authority); from baino (see note XCII above). This is heavy, press, weigh down, or burden.

^CLX “leaving” = aphiemi. Related to “forgiveness” in v26:28. See note LXXXIII above.
^CLXI “again” = palin. Same as “again” in v26:42. See note CL above.
^CLXII “went away” = aperchomai. Same as “go” in v26:36. See note CXVIII above.
^CLXIII “third time” = tritos. Related to “thirty” in v26:15 & “three times” in v26:34. From treis (see note XII above). This is third.
^CLXIV “words” = logos. Related to “called” in v26:14 & “blessing” in v26:26. See note LXXI above.
^CLXV {untranslated} = palin. Same as “again” in v26:42. See note CL above.

^CLXVI “came” = erchomai. Same as “went” in v26:36. See note CXIV above.
^CLXVII “still” = loipon. 13x in NT. From loipos (the rest, remained, remnant, other, residue); from leipo (to leave behind, be lacking). This is what remains, from now on, finally.
^CLXVIII “taking…rest” = anapauo. 12x in NT– including Matthew 11:28 “come to me, all you that are weary and are carrying heavy burdens, and I will give you rest.” From ana (up, again, back, among, between, anew) + pauo (to stop, refrain, pause, restrain, quit, come to an end). This is a break from work, which implies being refreshed. It denotes that rest that one gets once a necessary task is finished.

^CLXIX “now” = idou. From eido (to be aware, see, know, remember, appreciate). This is see! Lo! Behold! Look! Used to express surprise and or draw attention to the statement.
^CLXX “is at hand” = eggizo. Related to “near” in v26:18. From eggus (see note XXXII above). This is extremely close by – approaching, at hand, immediately imminent.
^CLXXI “sinners” = hamartolos. Related to “sins” in v26:29. From hamartano (see note LXXXIV above). 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.
^CLXXII “get up” = egeiro. Same as “raised up” in v26:32. See note CIII above.
^CLXXIII “going” = ago. Related to “go” in v26:18 & “go ahead” in v26:32. See note XXVI above.
^CLXXIV “look” = idou. Same as “now” in v26:45. See note CLXIX above.
^CLXXV “betrayer” = paradidomi. Same as “betray” in v26:15. See note X above.

^CLXXVI “speaking” = laleo. From lalos (talkative). This is to talk, say, or preach.
^CLXXVII {untranslated} = idou. Same as “now” in v26:45. See note CLXIX above.
^CLXXVIII “one” = heis. Same as “one” in v26:14. See note I above.
^CLXXIX “arrived” = erchomai. Same as “went” in v26:36. See note CXIV above.
^CLXXX “large” = polus. Same as “many” in v26:28. See note LXXXII above.
^CLXXXI “crowd” = ochlos. Related to “could” in v26:40. Perhaps from echo (see note CXL above). This is a crowd, the common people, a rabble. Figuratively, it can refer to a riot.

^CLXXXII “swords” = machaira. Perhaps from mache (fight, battle, conflict; figuratively, controversy); from machomai (to fight, strive, dispute, quarrel; to war). This is a short sword, slaughter knife, or dagger. It is a stabbing weapon. Figuratively, associated with retribution, war, or legal punishment.
^CLXXXIII “clubs” = xulon. This refers to things made of wood such as a tree trunk, club, staff, or cross. It can also refer to timber used as fuel for a fire.
^CLXXXIV “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.
^CLXXXV “people” = laos. This is the people or crowd – often used for the chosen people. This is where the word “laity” comes from.

^CLXXXVI “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.
^CLXXXVII “kiss” = phileo. From philos (dear, beloved, a friend, an associate; friendship with personal affection, a trusted confidante; love from personal experience with another person). This is friendship love and fondness with personal attachment.
^CLXXXVIII “arrest” = krateo. From kratos (strength, power, dominion; vigor in a literal or figurative sense; power that is exercised). This is being strong or mighty so, by extension, to prevail or rule. It can also mean to seize, grasp hold of and thereby control.

^CLXXXIX “at once” = eutheos. Related to “opportunity” and “blessing” in v26:26 & “giving thanks” in v26:27 & “covenant” in v26:28. From euthus (immediately, upright, straight and not crooked); {perhaps from eu (see note XV above) + tithemi (see note LXXX above)}. This is directly, soon, at once.
^CXC “came up” = proserchomai. Same as “came” in v26:17. See note XIX above.
^CXCI “greetings” = chairo. Related to “giving thanks” in v26:27. See note LXXVI above.
^CXCII “kissed” = kataphileo. Related to “kiss” in v26:48. 6x in NT– 2x of Judas’s betrayal, 2x of the woman who washes Jesus’s feet and kisses them (Lk 7:38, 45), 1x when the father kisses the prodigal son (Lk 15:20), and 1x when Paul kisses the Ephesian elders goodbye (Acts 20:37). From kata (down, against, according to) + phileo (see note CLXXXVII above). This is kissing with great emotion or kissing repeatedly, earnestly, affectionately.

^CXCIII “friend” = hetairos. 3x in NT. From etes (cousin or member of one’s clan). This is a friend, companion, comrade. It is a friend like one’s own family.
^CXCIV “are here to do” = pareimi. Related to “is” in v26:18 & “forgiveness” in v26:28. From para (from beside, by, in the presence of) + eimi (see note XXXI above). This is to be near, to be there, to come.
^CXCV “came” = proserchomai. Same as “came” in v26:17. See note XIX above.
^CXCVI “laid” = epiballo. 18x in NT. From epi (on, upon, among, what is fitting) + ballo (to throw, cast, place, put, drop). This is to place on, fall, lay, throw over, think about, waves crashing, emotions emerging.

^CXCVII “suddenly” = idou. Same as “now” in v26:45. See note CLXIX above.
^CXCVIII “one” = heis. Same as “one” in v26:14. See note I above.
^CXCIX “put” = ekteino. 16x in NT. From ek (from, from out of) + teino (to stretch, extend, strain). This is to stretch out, reach, lay hands on. Can also be used for casting an anchor.
^CC “drew” = apospao. 4x in NT. From apo (from, away from) + spao (to pull or draw like one draws a sword). This is to draw forth, part, draw away, pull out a sword. Figuratively, to withdraw or retire.

^CCI “slave” = doulos. Related to “must” in v26:35. Perhaps from deo (see note CXII above). This is used for a servant or for a slave, enslaved. It refers to someone who belongs to someone else. But, it could be voluntary (choosing to be enslaved to pay off debt) or involuntary (captured in war and enslaved). It is used as a metaphor for serving Christ. Slavery was not inherited (i.e. the children of slaves were not assumed to be slaves) and slaves could buy their way to freedom. Slavery was generally on a contractual basis (that is for the duration of how long it took you to pay your debt and/or save up enough money to buy your freedom).
^CCII “cutting off” = aphaireo. Related to “bread” in v26:26 & “again” in v26:29 & “Mount” in v26:30. 10x in NT. From apo (from, away from) + haireo (to take, choose, or prefer) {probably related to airo (see note LXX above)}. This is remove, take away, cut in a literal or figurative sense.
^CCIII “ear” = otion. 5x in NT. From ous (ear; figuratively, hearing). This is ear or it might refer to the earlobe.

^CCIV “put…back” = apostrepho. 9x in NT. From apo (from, away from) + 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 away from so it could be to leave, to reject, remove, or even desert. It places a focus on one’s personal commitment to this turning back and rejecting.
^CCV “place” = topos. This is a place or region. It is a smaller space that can only hold a limited number of people whereas chora is a larger place. Figuratively it could be an opportunity.
^CCVI “take” = lambano. Same as “took” in v26:26. See note LXIX above.
^CCVII “die” = 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.

^CCVIII “think” = dokeo. From dokos (opinion). This is to have an opinion, seem, appear, think, suppose. It deals with a personal judgment. This is the root of the word “doxology.”
^CCIX “appeal to” = parakaleo. From para (beside, by, in the presence of) + 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, summon, invite, request, or beg. It can also be exhort or admonish. Also, this can be encourage, comfort, or console. This word has legal overtones and is used of one’s advocate in a courtroom. It is the root of the name of the Holy Spirit “paraclete” is our advocate and comforter.
^CCX “at once” = arti. Same as “again” in v26:29. See note LXXXVI above.

^CCXI “send” = paristemi. Related to “paid” in v26:15. From para (from beside, by) + histemi (see note XI above). This is literally to place by stand. It can mean to present, exhibit, appear, bring, stand by, or prove. It can also mean to be ready, to assist, to yield, or to commend.
^CCXII “more than” = pleion. Related to “many” in v26:28 & “yet” in v26:39. See note CXXXVI above.
^CCXIII “legions” = legion. 4x in NT. From Latin legio (legion); from lego (to choose, collect, gather). This is a division in the army of Rome, which would have had around 6,000 infantry and also included cavalry on top of that. In scripture, often used figuratively for a large number.
^CCXIV “angels” = aggelos. Related to “go” in v26:18 & “go ahead” in v26:32 & “going” in v26:46. Probably from ago (see note XXVI 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.

^CCXV “scriptures” = graphe. Related to “written” in v26:24. From grapho (see note LVIII above). This is literally writing, a document. In the New Testament, this is always used for scripture.
^CCXVI “be fulfilled” = pleroo. From pleres (to be full, complete, abounding in, occupied with). This is to fill, make full or complete. Properly, this is filling something up to the maximum extent that it can be filled – an appropriate amount for its individual capacity. So, this is used figuratively for furnish, influence, satisfy, finish, preach, perfect, and fulfill.
^CCXVII “happen” = ginomai. Same as “was” in v26:20. See note XXXVII above.

^CCXVIII “come out” = exerchomai. Same as “went out” in v26:30. See note XCIV above.
^CCXIX “arrest” = sullambano. Related to “took” in v26:26 & “took with” in v26:37. 16x in NT. From sun (with, together with) + lambano (see note LXIX above). This is to take, take part in, conceive, help. It can also be clasp or seize as to arrest or take hold of someone.
^CCXX “rebel” = lestes.15x in NT– 3x “you are making [my house] a den of robbers” when Jesus cleanses the temple, 3x of Jesus’ arrest “did you come for me…as though I were a bandit?”; 3x of bandits crucified on Jesus’ left and right; 2x of the man falling into the hands of robbers in the Good Samaritan parable; 2x of the Good Shepherd speech (anyone who doesn’t come in by the gate is a bandit) in John 10:1, 8; 1x of Barabbas as a bandit; and 1x Paul writes he is in danger from bandits. From leis (booty); from leizomai (to plunder). This is a bandit or thief – one who steals by violence/force out in the open as opposed to by stealth. These were part of armed gangs.

^CCXXI “sat” = kathezomai. Related to “sit” in v26:36. 7x in NT. From kata (down, against, according to, among) + hezomai (see note CXVII above).  This is to sit down or be sitting.
^CCXXII “temple” = hieron. Related to “chief priests” in v26:14. From hieros (see note VII above). This is the word for temple.
^CCXXIII “teaching” = didasko. Related to “teacher” in v26:18. See note XXIX above.
^CCXXIV “arrest” = krateo. Same as “arrest” in v26:48. See note CLXXXVIII above.
^CCXXV “all” = 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.”
^CCXXVI “taken place” = ginomai. Same as “was” in v26:20. See note XXXVII above.
^CCXXVII “prophets” = prophetes. Related to “said” and “crows in v26:34 & “prophets” in v26:56 & “blasphemed” in v26:65 & “blasphemy” in v26:65 & “prophesy” in v26:68. From pro (before, in front of, earlier than) + phemi (see note CVII above). This is a prophet or poet – one who speaks with inspiration from God.

^CCXXVIII “all” = pas. Same as “all” in v26:27. See note LXXVIII above.
^CCXXIX “deserted” = aphiemi. Same as “leaving” in v26:44. See note CLX above.
^CCXXX “fled” = pheugo. This is to run away in a literal or figurative sense. It can also be to flee, escape, shun, or vanish.
^CCXXXI “arrested” = krateo. Same as “arrest” in v26:48. See note CLXXXVIII above.
^CCXXXII “took” = apago. Related to “go” in v26:18 & “go ahead” in v26:32 & “going” in v26:46 & “angels” from v26:53. 16x in NT. From apo (from, away from) + ago (see note XXVI above). This is to lead away, take away, or bring. Figuratively, it can refer to being led astray or put to death.

^CCXXXIII “Caiaphas” = Kaiaphas. 9x in NT. From Aramaic (as beautiful) OR from kefa (rock, stone) OR from Akkadian kaypha (dell, depression). This is Caiaphas. See https://en.wikipedia.org/wiki/Caiaphas
^CCXXXIV “scribes” = grammateus. Related to “written” in v26:24 & “scriptures” in v26:54. From gramma (what is drawn or written so a letter of the alphabet, correspondence, literature, learning); from grapho (see note LVIII above). 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.
^CCXXXV “gathered” = sunago. Related to “go” in v26:18 & “go ahead” in v26:32 & “going” in v26:46 & “angels” from v26:53 & “took” in v26:57. From sun (with, together with, closely associated) + ago (see note XXVI above). This is to lead together and so to assemble, bring together, welcome with hospitality, or entertain. In the sense of assembly, this is the root of the word “synagogue.”

^CCXXXVI “following” = akoloutheo. From a (with, fellowship, union) + keleuthos (road, way). This is to accompany or follow someone, especially the way a disciple does.
^CCXXXVII “distance” = makrothen. 14x in NT. From makros (long, distant). This is afar, at a vast distance.
^CCXXXVIII “courtyard” = aule. 12x in NT. Perhaps from the same as aer (air that we breathe); from aemi (to breathe or blow). This is a building that has a courtyard within it – an area that has no roof, but does have walls and is open to the air. It could also imply a palace or mansion as larger buildings that would include courtyards.
^CCXXXIX “going” = eiserchomai. Same as “come” in v26:41. See note CXLIII above.

^CCXL “sat” = kathemai. Related to “day” in v26:29. From kata (down, against, throughout, among) + hemai (see note LXXXIX above). This is to sit, be enthroned, or reside.
^CCXLI “guards” = huperetes. From huper (by, under, subordinate to another) + eresso (to row). This is originally a rower or someone who crewed a boat on the lower deck. It came to mean underling, servant, or attendant. It is also used in the New Testament of disciples under the gospel.
^CCXLII “see” = horao. Related to “evening” in v26:20 & “Man” in v26:24 & {untranslated} in v26:39 & “eyes” in v26:43. See note XXXVIII above.
^CCXLIII “end” = telos. From tel– (to reach a goal or aim); This is an end, aim, purpose, completion, goal, consummation, or tax. It is completing a stage of something and everything that results from that completion. It can be literal or figurative.

^CCXLIV “whole” = holos. Same as “all” in v26:56. See note CCXXV above.
^CCXLV “council” = sunedrion. Related to “sat” in v26:55. From sun (with, together with) + hedra (convening, siting together, being firm and faithful); {from aphedron (see note CXVII above)}. This is Sanhedrin – literally a sitting together. It was the high court for Jews and had 71 members. This term could also mean council or meeting place and was used for the lower courts that were throughout the land and had 23 members.
^CCXLVI “false testimony” = pseudomarturia. 2x in NT. From pseudomartus (false witness); {from pseudes (false, lying, wicked); {from pseudomai (to lie, deceive, falsify)}} + martus (a witness whether having heard or seen something; witness literally, judicially, or figuratively; by analogy, a martyr). This is false testimony or false witness.
^CCXLVII “put…to death” = thanatoo. Related to “die” in v26:35 & “death” in v26:38. 11x in NT. From thanatos (see note CXXVII above). This is to kill in a literal or figurative sense – subdue, mortify, be apart from.

^CCXLVIII “false witnesses” = pseudomartus. Related to “false testimony” in v26:59. 2x in NT. See note CCXLVI above.
^CCXLIX “came forward” = proserchomai. Same as “came” in v26:17. See note XIX above.
^CCL “at last” = husteron. 11x in NT. From husteros (last, later); from hupo (by, under, about, subordinate to). This is afterwards, eventually, lastly.
^CCLI “said” = phemi. Same as “said” in v26:34. See note CVII above.
^CCLII “am able” = dunamai. Same as “cannot” in v26:42. See note CLIII above.
^CCLIII “destroy” = kataluo. 17x in NT. From kata (down, against, throughout, among) + luo (to loose, release, untie; figuratively, to break, destroy, or annul; releasing what had been withheld). Literally, this means thoroughly loosening. It can mean unharnessing or unyoking animals and so to lodge somewhere for a night. It can also mean to disintegrate or demolish in a literal or figurative sense. So, it can be destroy, overthrow, abolish, or tear down.

^CCLIV “temple” = naos. From naio (to dwell, inhabit). This is a place for God (or a god) to live – a sanctuary, shrine, or temple. It is a place for God or a god to manifest. For the Jewish Temple, it is used of the Temple itself and the two inner chambers.
^CCLV “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
^CCLVI “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.
^CCLVII “three” = treis. Related to “thirty” in v26:15 & “three times” in v26:34 & “third time” in v26:44. See note XII above.
^CCLVIII “stood up” = anistemi. Related to “paid” in v26:15 & “send” in v26:53. From ana (upwards, up, again, back, anew) + histemi (see note XI above). This is to raise up, rise, appear. It is to stand up literally or figuratively. Can also mean to resurrect.
^CCLIX “testify against” = katamartureo. Related to “false testimony” in v26:59 & “false witness” in v26:60. 3x in NT. From kata (down, against, throughout, among) + martureo (to testify, give evidence; testify in a literal or figurative sense); {from martus (see note CCXLVI above)}. This is testify or bear witness against.

^CCLX “was silent” = siopao. 10x in NT. From siope (silence or muteness). This is to be silent whether by choice or not. Figuratively, this is being calm as water, keeping one’s peace.
^CCLXI “put…under oath” = exorkizo. 1x in NT. From ek (from, from out of) + horkizo (to charge or cause someone to swear an oath, to adjure); {from horkos (an oath or vow; something with limits, done for a sacred purpose); akin to erkos (fence, enclosure); akin to horion (boundary, territory); from horos (limit, boundary)}. This is to adjure, place a person under a serious oath.
^CCLXII “living” = zao. This is to live literally or figuratively. It is used for life including the vitality of humans, plants, and animals – it is life physical and spiritual and life everlasting.
^CCLXIII “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.

^CCLXIV “but” = plen. Same as “yet” in v26:39. See note CXXXVI above.
^CCLXV “now” = arti. Same as “again” in v26:29. See note LXXXVI above.
^CCLXVI “seated” = kathemai. Same as “sat” in v26:58. See note CCXL above.
^CCLXVII “right hand” = dexios. Perhaps from dechomai (to warmly receive, be ready for what is offered, take, accept, or welcome; to receive in a literal or figurative sense). This is right, right side, or the right hand.
^CCLXVIII “Power” = dunamis. Related to “possible” in v26:39 & “cannot” in v26:42. From dunamai (see note CXXXIV above). 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.

^CCLXIX “coming” = erchomai. Same as “went” in v26:36. See note CXIV above.
^CCLXX “clouds” = nephele. From nephos (cloud; figurative for a great crowd or multitude). This is cloud or cloudiness.
^CCLXXI “heaven” = ouranos. Perhaps related to “loaf of bread” in v26:26 & “again” in v26:29 & “Mount” in v26:30 & “cutting off” in v26:51. May be related to oros (see note XCV above). 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.

^CCLXXII “tore” = diarresso. 5x in NT. From dia (through, across to the other side, thoroughly) + rhegnumi (to break, burst, wreak, crack, break apart). This is to tear apart or burst.
^CCLXXIII “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.
^CCLXXIV “blasphemed” = blasphemeo. Related to “said” and “crows in v26:34 & “prophets” in v26:56. From blasphemos (blasphemer, reviler, reviling; speaking slander or evil); {from perhaps blapto (to harm or to hinder) + pheme (saying, news, rumor, fame) {from phemi (see note CVII above)}. This is to slander, malign, hurl abuse, speak against, blaspheme, or defame. It is speaking evil or abusive language – not acknowledging what is good or worth reverence/respect.

^CCLXXV “need” = chreia + echo. Literally, “have need.” Chreia is from chraomai (to use, make use of, give what is needed, act in a specific way, request); related to chre (what is proper, fitting, or necessary). This is the is task, business, or affair. It can also be need, want, or destitution. Echo is related to “could” in v26:40 & “crowd” in v26:47. See note CXL above.
^CCLXXVI “witnesses” = martus. Related to “false testimony” in v26:59 & “false witness” in v26:60 & “testify against” in v26:62. See note CCXLVI above.
^CCLXXVII {untranslated} = idou. Same as “now” in v26:45. See note CLXIX above.
^CCLXXVIII “heard” = akouo. This is hear or listen, but it also means to understand by hearing. This is where the word “acoustics” comes from.
^CCLXXIX “blasphemy” = blasphemia. Related to “said” and “crows in v26:34 & “prophets” in v26:56 & “blasphemed” in v26:65. 18x in NT. From perhaps blapto (see note CCLXXIV above) + pheme (see note CCLXXIV above). This is slander, blasphemy, or abusive language. It is calling something wrong that is right or calling something right that is wrong – mis-identifying what is good and bad. This is particularly used for vilifying God. This is where the word “blasphemy” comes from.

^CCLXXX “deserves” = enochos. Perhaps rel to “could” in v26:40 & rel to {untranslated} in v26:65 & “could” in v26:40 & “crowd” in v26:47 & “need” in v26:65. 10x in NT. From enecho (to hold in, ensnare, be angry at); {from en (in, on, at, by, with) + echo (see note CXL above)}. This is bound by, liable to, deserving, guilty, subject, in danger of.
^CCLXXXI “spat” = emptuo. 6x in NT. From en (in, on, at, by, with’) + ptuo (to spit). This is to spit on.
^CCLXXXII “face” = prosopon. Same as “ground” in v26:39. See note CXXXIII above.
^CCLXXXIII “struck” = kolaphizo. 5x in NT. From kolaphos (to hit with a fist); from the base of kolazo (to punish, particularly to punish slaves so that they are restricted or chastised); from kolos (docked). This is to punch – literally to hit with knuckles. It can also more generally mean violent mistreatment.

^CCLXXXIV “slapped” = rhapizo. 2x in NT– in the turn the other cheek teaching (Mt 5:39) and when Jesus is before he High Priest during Holy Week (Mt 26:67). From the root rhabdos (staff, rod, cudgel; a staff that denotes power, royalty, or authority); from rhepo (to let fall, to rap). This is to hit with a rod or to slap.
^CCLXXXV “prophesy” = propheteuo. Related to “said” and “crows in v26:34 & “prophets” in v26:56 & “blasphemed” in v26:65 & “blasphemy” in v26:65. From prophetes (see note CCXXVII above). This is to prophesy, foretell, or tell forth.
^CCLXXXVI “struck” = paio. Perhaps related to “strike” in v26:31. 5x in NT. See note XCVIII above.

^CCLXXXVII “sitting” = kathemai. Same as “sat” in v26:58. See note CCXL above.
^CCLXXXVIII “a” = heis. Same as “one” in v26:14. See note I above.
^CCLXXXIX “female servant” = paidiske. Related to “strike” in v26:31 & “struck” in v26:68. From pais (child, youth, servant, slave); perhaps from paio (see note XCVIII above). This is young girl or female slave or servant.
^CCXC “came” = proserchomai. Same as “came” in v26:17. See note XIX above.
^CCXCI “Galilean” = Galilaios. Related to “Galilee” in v26:32. 11x in NT. From galilaia (see note CV above). This is Galilean.

^CCXCII “denied” = arneomai. Related to “deny” in v26:34. See note CX above.
^CCXCIII “all” = pas. Same as “all” in v26:27. See note LXXVIII above.
^CCXCIV “know” = eido. Related to “now” in v26:45. See note CLXIX above.
^CCXCV “talking” = lego. Same as “called” in v26:14. See note III above.

^CCXCVI “went out” = exerchomai. Same as “went out” in v26:30. See note XCIV above.
^CCXCVII “porch” = pulon. 18x in NT. From pule (gate, large entrance to a city or a fortress; often used for an exit way; often figurative for authority and power). This is a porch, gateway, or vestibule. It is a passageway from the street through the house to the courtyard.
^CCXCVIII “another” = 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).
^CCXCIX “bystanders” = ekei. Literally, “to those there.”
^CCC “Nazarene” = Nazoraios.13x in NT. Probably from nazara (Nazareth); perhaps from netser (branch) OR from natsar (to watch, guard, protect). This is Nazarene. See  https://en.wikipedia.org/wiki/Nazareth

^CCCI “again” = palin. Same as “again” in v26:42. See note CL above.
^CCCII “denied” = arneomai. Same as “denied” in v26:70. See note CCXCII above.
^CCCIII “oath” = horkos. Related to “put…under oath” in v26:63. 10x in NT. See note CCLXI above.
^CCCIV “bystanders” = histemi. Same as “paid” in v26:15. See note XI above.
^CCCV “came up” = proserchomai. Same as “came” in v26:17. See note XIX above.

^CCCVI “certainly” = alethos. 18x in NT. From alethes (true, unconcealed; true because it is in concert with fact and reality – attested. Literally, what cannot be hidden; truth stands up to test and scrutiny and is undeniable, authentic); from a (not) + lanthano (concealed, hidden, unnoticed; to shut one’s eyes to, unwittingly, unawares). This is truly, really, surely, truthfully, indeed. Properly, this is saying “in accordance with fact…” – what one is about to say can be proven and is true to reality.
^CCCVII “accent” = lalia. Related to “speaking” in v26:47. 4x in NT. From laleo (see note CLXXVI above). This is talk, saying, the way one talks, a dialect.
^CCCVIII “betrays” = delos + su + poieo. Literally, “makes you clear.” Delos is 3x in NT. This is clear, evident, unmistakable, self-evident. Poieo is the same as “keep” in v26:18. See note XXXIII above.

^CCCIX “curse” = katanathematizo. Related to “covenant” in v26:28 & “at once” in v26:49. 1x in NT. From katathematizo (to curse vehemently); from katathema (to curse); {from kata (down, against, throughout, among) + anathematize (to curse, devote something to destruction, to declare that something is anathema; to declare something under a punishable if broken vow); {from anathema (properly, something laid up i.e. a votive offering, something dedicated to God; can also be a curse or that which is cursed); from anatithemi (to lay up, set up, declare); {from ana (up, again, back, among, anew) + tithemi (see note LXXX above)}}}. This is to curse emphatically or to call down evils – to devote to destruction.
^CCCX “swore an oath” = omnuo. This is to swear, to make an oath.
^CCCXI “at that moment” = eutheos. Same as “at once” inv 26:49. See note CLXXXIX above.

^CCCXII “remembered” = mimnesko. Related to “remain” in v26:38. From mnaomai (to remember; by implication give reward or consequence); perhaps from meno (see note CXXVIII above). This is to remind or remember. It is memory through an active, intentional process or being mindful of. It is not incidentally or accidentally remembering.
^CCCXIII “what” = rhema. Related to “deny” in v26:34 & “denied” in v26:70. From rheo (see note CX above). This is word, which implies a matter or thing spoken, a command, report, promise, thing, or business. Often used for narration, commands, or disputes.
^CCCXIV “said” = ereo. Related to “deny” in v26:34 & “denied” in v26:70 & “what” in v26:75. See note CX above.

^CCCXV “deny” = aparneomai. Same as “deny” in v26:34. See note CX above.
^CCCXVI “went” = exerchomai. Same as “went out” in v26:30. See note XCIV above.
^CCCXVII “wept” = klaio. This is to weep, lament, or sob. It is weeping aloud.
^CCCXVIII “bitterly” = pikros. 2x in NT– both in Peter’s denial of Jesus (Mt 26:75 & Lk 22:62). From pirkos (bitter, sharp, malignant; acrid or pungent in a literal or figurative sense); perhaps from pegnumi (to fasten, to set up a tent). This is bitterly, which can be used figuratively to mean violently.

^CCCXIX “morning” = proia. 2x in NT. From proios (at early morning); from proi (early, at dawn, during the daybreak watch); from pro (before, earlier than, ahead, prior). This is early morning, dawn.
^CCCXX “came” = ginomai. Same as “was” in v26:20. See note XXXVII above.
^CCCXXI “all” = pas. Same as “all” in v26:27. See note LXXVIII above.
^CCCXXII “conferred” = sumboulion + lambano. Literally, “took counsel.” Sumboulion is 8x in NT. From souboulos (counselor or adviser in an official capacity); {from sun (with, together with) + boule (counsel, plan, purpose, decision; wisdom that comes from deliberation); {from boulomai (to wish, desire, intend; to plan with great determination)}}. This is to counsel and so could be used for a group of advisers. It could also be to plot or conspire together. Abstractly, it could refer to advice or resolutions. Lambano is the same as “took” in v29:26. See note LXIX above.
^CCCXXIII “bring about…death” = thanatoo. Same as “put…to death” in v26:59. See note CCXLVII above.

^CCCXXIV “bound” = deo. Related to “must” in v26:35 & perhaps “slave” in v26:51. See note CXII above.
^CCCXXV “led…away” = apago. Same as “took” in v26:57. See note CCXXXIII above.
^CCCXXVI “handed…over” = paradidomi. Same as “betray” in v26:15. See note X above.
^CCCXXVII “Pilate” = Pilatos. From Latin Pilatus (may mean one who has skill with a javelin); perhaps from pilum (javelin) OR perhaps from pileus (a soft cap made of felt that was brimless and was associated with people who were freedmen). This is Pilate. See https://en.wikipedia.org/wiki/Pontius_Pilate
^CCCXXVIII “governor” = hegemon. Related to “go” in v26:18 & “go ahead” in v26:32 & “going” in v26:46 & “angels” from v26:53 & “took” and “gathered” in v26:57. From hegeaomai (to think, suppose, have an opinion; to lead the way, what comes in front or first, initial thought, high esteem or authority; one who commands in an official capacity); from ago (see note XXVI above). This is a leader in general, but also specifically a governor or commander. This is where “hegemony” comes from.

^CCCXXIX “condemned” = katakrino. Related to “answered” in v26:23. 18x in NT. From kata (down, against, throughout, among) + krino (see note L above). This is judging down, which is to say to vote guilty or deserving of punishment, to condemn. This is a decisive judgment of guilt. It can also be to damn someone.
^CCCXXX “repented” = metamelomai. 6x in NT. From meta (with, among, behind, beyond) + melo (to think about something, take an interest; to care or worry about something). This is to regret por repent. It is changing your mind – generally used in a positive sense. Often, it means experiencing an emotion that causes you to change your mind such that you care afterwards.
^CCCXXXI “brought back” = strepho. Related to “put…back” in v26:52. See note CCIV above.
^CCCXXXII “sinned” = hamartano.  Related to “sins” in v26:29 & “sinners” in v26:45. See note LXXXIV above.
^CCCXXXIII “innocent” = athoos. 2x in NT. – both in Mt 27. From a (not) + thoe (penalty). Literally, this is unpunished – hence guiltless.

^CCCXXXIV “throwing down” = rhipto. Perhaps related to “slapped” in v26:68. 7x in NT. Perhaps related to rhapizo (see note CCLXXXIV above). This is to cast, toss fling, or disperse. It is a quick toss in contrast to another word ballo, intentional hurling, and teino (stretching outward).
^CCCXXXV “temple” = naos. Same as “temple” in v26:61. See note CCLIV above.
^CCCXXXVI “departed” = anachoreo. Related to “place” in v26:36. 14x in NT. From ana (up, again, back, among, anew) + choreo (to make space, receive, have room for, progress, depart so as to make room; figuratively, living open-heartedly); {from choros (a particular space or place); from chora (see note CXV above)}.  This is to withdraw, depart, retire, or leave. It can give a sense of seeking safety from harm or of retiring.
^CCCXXXVII “went” = aperchomai. Same as “go” in v26:36. See note CXVIII above.
^CCCXXXVIII “hanged himself” = apagcho. 1x in NT. From apo (from, away from) + agcho (to strangle or press into); {related to agkale (an arm that is bend to receive a weight or load); from agkos (a bend or ache)}. This is to choke or hang yourself.

^CCCXXXIX “taking” = lambano. Same as “took” in v26:26. See note LXIX above.
^CCCXL “is…lawful” = exesti. Related to “is” in v26:18 & “forgiveness” in v26:28 & “are here to do” in v26:50. From ek (out, out of) + eimi (see note XXXI above). This is what is permitted or what is allowed under the law. It can mean what is right, what holds moral authority, or, more broadly, something that is shown out in public.
^CCCXLI “put” = ballo. Related to “laid” in v26:50. See note CXCVI above.
^CCCXLII “treasury” = korban. 2x in NT. From Hebrew qorban (offering brought to the altar); from qarab (to come near, offer, make ready). This is a gift or offering to God – something that has been dedicated to God. Offerings made to the temple treasury were dedicated to God and so this word came to be used to refer to the temple treasury as well (as the place that held all these devoted gifts).
^CCCXLIII “money” = time. From tino (to pay, be punished, pay a penalty or fine because of a crime); from tio (to pay respect, value). This has to do with worth or something’s perceived value. Literally, it means price, but figuratively, it means the honor or value one sees in someone or something else. It can be esteem or dignity. It can also mean precious or valuables.

^CCCXLIV “buy” = agorazo. Related to “raised up” in v26:32 & “stay awake” in v26:38. From agora (see note CIII above). This is to go and buy something at market with a focus on goods being transferred. It can also mean to purchase or redeem.
^CCCXLV “potter’s” = kerameus. 3x in NT. From keramos (earthenware, a tile, a roof or awning); from kerannumi (to mix or pour out a drink); from kerao (to mix). This is a potter, one who uses clay mixed with water. It shares a root with the word “ceramic.”
^CCCXLVI “field” = agros. This is a field as a place where one grows crops or pastures cattle. It can also refer to a farm or lands. This is one of the roots of “agriculture.”
^CCCXLVII “place to bury” = taphe. 1x in NT. From thapto (to bury, hold a funeral). This is burial, whether burying itself or the place why the burial occurs.
^CCCXLVIII “foreigners” = xenos. 14x in NT– including 5x in Matthew 25 of the judgment of the nations “I was a stranger and you welcomed me.” This is foreign or foreigner, an alien or guest. It could also be something new, novel, or strange. This is where the word “xenophobia” comes from.

^CCCXLIX “called” = kaleo. Related to “appeal to” in v26:53. See note CCIX above.
^CCCL “this day” = semeron. Related to “day” in v26:29 & “sat” in v26:58. From hemera (see note LXXXIX above). This is today, now, at present.
^CCCLI “spoken” = ereo. Same as “said” in v26:75. See note CCCXIV above.
^CCCLII “Jeremiah” = Ieremias. Related to “Jesus” in v26:17 & “Zebedee” in v26:37. From Hebrew yirmeyah (Jeremiah, “the Lord loosens” or “the Lord will rise”); {from the same as remiyya (slack, idle, lazy, negligent) + Yah (see note CXXII above) OR from rum (to be high, lofty, exalted) + Yah (see note CXXII above)}. This is Jeremiah.
^CCCLIII “took” = lambano. Same as “took” in v26:26. See note LXIX above.

^CCCLIV “price” = time. Same as “money” in v27:6. See note CCCXLIII above.
^CCCLV “on whom a price had been set” = timao. Related to “money” in v27:6. From time (see note CCCLIV). 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.
^CCCLVI “people” = huios. Literally, “sons.” Same as Son” in v26:24. See note LV above.
^CCCLVII “Israel” = Israel. From Hebrew Yisrael (God strives or one who strives with God; new name for Jacob and for his offspring); {from sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + el (God or god)}. This is Israel the people and the land.
^CCCLVIII “commanded” = suntasso. Same as “directed” in v26:19. See note XXXV above.

^CCCLIX “stood” = histemi. Same as “paid” in v26:15. See note XI above.
^CCCLX “asked” = eperotao. Related to “what” in v26:75. 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 (see note CX above) OR from ereo (see note CX above)}. This is to question, interrogate, seek, or demand. The questioner is at an advantage – in a preferred position when they make their question.
^CCCLXI “king” = basileus. Related to “kingdom” in v26:29 & “sheep” in v26:31 & “heavy” in v26:43. Probably from basis (see note XCII above). This is king, emperor, or sovereign.
^CCCLXII “Jews” = Ioudaios. Related to “Judas” in v26:14. From Ioudas (see note IV above). This is Jewish, a Jew, or Judea.

^CCCLXIII “said” = phemi. Same as “said” in v26:34. See note CVII above.
^CCCLXIV “accused” = kategoreo. Related to “raised up” in v26:32 & “stay awake” in v26:38 & to “buy” in v27:7. From kategoros (prosecutor or accuser; used in legal context, but also of Satan); {from kata (down, against, throughout, among) + agoreuo (speaking in the assembly)} OR {from kata (see above) + agora (see note CIII above)}. This is to accuse, charge, or prosecute. This is where the word “category” comes from, but it is in the sense of applying logic and offering proof.
^CCCLXV “accusations…make against” = katamartureo. Same as “testify against” in v26:62. See note CCLIX above.

^CCCLXVI “single” = heis. Same as “one” in v26:14. See note I above.
^CCCLXVII “charge” = rhema. Same as “what” in v26:75. See note CCCXIII above.
^CCCLXVIII “greatly” = lian. 12x in NT. This is very, exceedingly, utterly, vigorously.
^CCCLXIX “amazed” = thaumazo. From thauma (a wonder or marvel; used abstractly for wonderment or amazement; something that evokes emotional astonishment); may be from theaomai (to behold, look upon, see, contemplate, visit); from thaomai (to gaze at a spectacle; to look at or contemplate as a spectator; to interpret something in efforts to grasp its significance). This is to marvel, wonder, or admire. To be amazed out of one’s senses or be awestruck. Being astonished and starting to contemplate what was beheld. This root is where the word “theatre” comes from.

^CCCLXX “festival” = heorte. This is a holiday or feast.
^CCCLXXI “accustomed” = etho. 4x in NT– 1x of Pilate’s custom of releasing a prisoner for the crowd, 1x of Jesus’s custom of teaching the crowds, 2x of the custom of going to the synagogue. This is a custom, what is customary – doing something habitually.
^CCCLXXII “release” = apoluo. Related to “destroy” in v26:61. From apo (from, away from) + luo (see note CCLIII above). This is letting go, setting free, or releasing. So, it can be to discharge, dismiss, divorce, pardon, or set at liberty.
^CCCLXXIII “prisoner” = desmios. Related to “must” in v26:35 & perhaps “slave” in v26:51 & “bound” in v27:2. 17x in NT. From desomon (a chain, bond, impediment; being in jail, a ligament); from deo (see note CXII above). This is a binding or one who is bound. So, it can be a prisoner or captive.

^CCCLXXIV “had” = echo. Same as “need” in v26:65. See note CCLXXV above.
^CCCLXXV “notorious” = episemos. Related to “sign” in v26:48. 2x in NT. From epi (on, upon, among, what is fitting) + the same as semaino (see note CLXXXVI above). This is prominent, conspicuous, remarkable, or notorious.
^CCCLXXVI “Barabbas” = Barabbas. 11x in NT. From Aramaic bar (son literal or figurative, age); {corresponding to Hebrew ben (son literal or figurative, subject, age)} + Aramaic abba (father) {from Aramaic ab (father); corresponding to Hebrew ab (father literal or figurative – ancestor, chief, grandfather, etc.)}. This is Barabbas, meaning son of the father.
^CCCLXXVII “realized” = eido. Same as “know” in v26:70. See note CCXCIV above.
^CCCLXXVIII “jealousy” = phthonos. 9x in NT. Perhaps from phtheiro (to destroy, corrupt, ruin, deteriorate, wither; also used of moral corruption); from phthio (perish, waste away). This is jealousy, spite, or ill-will. It can also be feeling glad when misfortune befalls another (akin to Schadenfreude).

^CCCLXXIX “sitting” = kathemai. Same as “sat” in v26:58. See note CCXL above.
^CCCLXXX “judgment seat” = bema. Related to “sleep” in v26:31 & perhaps “heavy” in v26:43 & perhaps “king” in v27:11 & “kingdom” in v26:29. 12x in NT. From the same as basis (see note XCII above). This is a place that is raised and has steps such as where a tribunal would meet to mete out justice. It also refers literally to the chair from which such justice would come whether for reward or punishment. This word was borrowed into Jewish religious practice from Byzantine Greek (from the same root) to describe the raised area of the synagogue from which the Torah was proclaimed – the bima. See https://en.wiktionary.org/wiki/%D7%91%D7%99%D7%9E%D7%94#Hebrew
^CCCLXXXI “wife” = gune. Related to “paid” in v26:15 & “send” in v26:53 & “stood up” in v26:63. Perhaps from ginomai (see note XXXVII above). This is woman, wife, or bride. This is where the word “gynecologist” comes from.
^CCCLXXXII “sent word” = apostello. Related to “paid” in v26:15 & “send” in v26:53 & “stood up” in v26:63. From apo (from, away from) + stello (to send, set, arrange, prepare, gather up); {probably from histemi (see note XI above)}. This is to send forth, send away, dismiss, send as a messenger. It implies one that is sent for a particular mission or purpose rather than a quick errand. This is where “apostle” comes from.

^CCCLXXXIII “innocent” = dikaios. From dike (the principle of justice; that which is right in a way that is very clear; a decision or the execution of that decision; originally, this word was for custom or usage; evolved to include the process of law, judicial hearing, execution of sentence, penalty, and even vengeance; more commonly, it refers to what is right); may be from deiknumi (to show, point out, exhibit; figurative for teach, demonstrate, make known). This is correct, righteous, just, or a righteous person. It implies innocent or conforming to God’s standard of justice.
^CCCLXXXIV “today” = semeron. Same as “this day” in v27:8. See note CCCL above.
^CCCLXXXV “suffered” = 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.
^CCCLXXXVI “great deal” = polus. Same as “many” in v26:28. See note LXXXII above.
^CCCLXXXVII “dream” = onar. 6x in NT– 4x of Joseph, father of Jesus, dreaming; 1x of the Wise Men dreaming, and 1x of Pilate’s wife. This is a dream as part of sleep and not a daydream.

^CCCLXXXVIII “persuaded” = peitho. This is to have confidence, to urge, be persuaded, agree, assure, believe, have confidence, trust. It is the root from which the Greek word for faith is drawn (pistis).
^CCCLXXXIX “ask for” = aiteo. This is to ask, demand, beg, desire.
^CCCXC “killed” = apollumi. Same as “die” in v26:52. See note CCVII above.
^CCCXCI “all” = pas. Same as “all” in v26:27. See note LXXVIII above.
^CCCXCII “crucified” = stauroo. Related to “paid” in v26:15 & “send” in v26:53 & “stood up” in v26:63 & “sent word” in v27:19. From stauros (upright stake, cross; literally the horizontal beam of a Roman cross, generally carried by the one convicted to die); from the same as histemi (see note XI above). This can be to attach someone to a cross or fencing with stakes. In a figurative sense, it could be to destroy, mortify, or subdue passions/selfishness.

^CCCXCIII “asked” = phemi. Same as “said” in v26:34. See note CVII above.
^CCCXCIV “evil” = kakos. This is bad, evil, harm, ill. It is evil that is part of someone’s core character – intrinsic, rotted, worthless, depraved, causing harm. It refers to deep inner malice that comes from a rotten character. Can be contrasted with the Greek poneros, which is that which bears pain – a focus on the miseries and pains that come with evil. Also contrasting the Greek sapros, which deals with falling away from a previously embodied virtue.
^CCCXCV “shouted” = krazo. This is to cry out, scream, shriek. It is onomatopoeia for the sound of a raven’s call. Figuratively, this means crying out urgently without intelligible words to express something that is deeply felt.
^CCCXCVI “all the more” = perissos. 17x in NT. From perissos (abundant, more, excessive, advantage, vehemently); from peri (all-around, encompassing, excess). This is abundantly, exceedingly, far more, or all the more. This is going beyond what is anticipated or past the upper limit.

^CCCXCVII “could do” = 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.
^CCCXCVIII “riot” = thorubos. 7x in NT. From the same as thoreo (to be troubled, agitated, alarmed, be unsettled, be frightened); from throos (clamor, noise) or from threomai (to wail). This is an uproar, noise, outcry, riot, disturbance, trouble. It can also be used figuratively for a very emotional wailing or hysteria. It is a commotion that leads to panic or terror.
^CCCXCIX “beginning” = ginomai. Same as “was” in v26:20. See note XXXVII above.

^CD “took” = lambano. Same as “took” in v26:26. See note LXIX above.
^CDI “water” = hudor. Perhaps from huetos (rain); from huo (to rain). This is water literal or figurative. It is one of the roots that “hydrogen” and “hydroelectric” come from.
^CDII “washed” = aponipto. 1x in NT. From apo (from, away from) + nipto (to wash, particularly the hands, feet, or face; often used for ceremonial or ritual ablution as when Jesus washes the disciples’ feet in John 13 and during debates about the tradition of the elders as in Matthew 15 and Mark 7); {from nizo (to cleanse)}. This is to wash off.
^CDIII “whole” = pas. Same as “all” in v26:27. See note LXXVIII above.
^CDIV “children” = teknon. From tikto (to beget, bring forth, produce). This is a child, descendant, or inhabitant.
^CDV “flogging” = phragelloo. 2x in NT. This is to whip or scourge – a whipping as a punishment given in public.

^CDVI “soldiers” = stratiotes. From stratia (army; used figuratively for large organized groups like the angels and the hosts of heaven, which is to say the stars); from the same as strateuo (to wage war, fight, serve as a soldier; used figuratively for spiritual warfare); or from the base of stronnuo (to spread, to spread out like a bed). This is a soldier in a literal or figurative sense.
^CDVII “took” = paralambano. Same as “took with” in v26:37. See note CXX above.
^CDVIII “governor’s headquarters” = praitorion. 8x in NT. From Latin praetorium (headquarters, general’s tent, villa, place where the governor lives); from prator (leader, chief, president); from pareeo (to lead, go before). This is praetorium or preatorian guard. It is the place where the governor lives or the place where the praetorian guard of Rome lived. It could also mean courtroom. See https://en.wiktionary.org/wiki/praetorium#Latin

^CDIX “whole” = holos. Same as “all” in v26:56. See note CCXXV above.
^CDX “cohort” = speira.7x in NT. From Latin spira (something wound up like a coil or twist, the base of a column, a hair braid, etc.); from Greek speira (a twist or wreath); from Proto-Indo-European *sper- (to twist, turn). This is a group of soldiers or military guard. Properly, this is something wound up. Figuratively, it refers to a group of men. Thus, a tenth of a legion. Also used for Levitical janitors. This is where the word “spiral” comes from. See https://en.wiktionary.org/wiki/spira#Latin.
^CDXI “stripped” = ekduo. 6x in NT– 3x Jesus being stripped before crucifixion, 2x in 2 Corinthians 5:3-4 as a metaphor for death – being stripped of this earthly tent, & 1x in Parable of the Good Samaritan when the man is attacked. From ek (from, from out of) + duo (to sink). This is to strip off or take off.

^CDXII “scarlet” = kokkinos. 6x in NT. From kokkos (kernel, seed). This is scarlet or cloth that is dyed scarlet from a dye made from an insect.
^CDXIII “robe” = chlamus. 2x in NT– both in Matthew 27. This is a chalmys – a sort robe or cloak that soldiers wore as well as magistrates and kings. It is a garment that denotes dignity or a particular office that is worn on top of the tunic.
^CDXIV “put…on” = peritithemi. Related to “covenant” in v26:28 & “at once” in v26:49 & “curse” in v26:74. 8x in NT. From peri (about, concerning, all around, encompassing) + tithemi (see note LXXX above). This is to place around i.e. to clothe. Figuratively, it can mean to bestow or to present.
^CDXV “twisting” = pleko. 3x in NT– all in Gospel parallels of soldiers mocking Jesus. This is to twist, braid, or weave together.
^CDXVI “thorns” = akantha. 14x in NT. From akmen (even now, still yet); from the same as akmazo (ripe, to be vigorous); from akme (point, edge); related to ake (a point). This is thorn or thorn bush.
^CDXVII “crown” = stephanos. 18x in NT. From stepho (to twine, encircle). This is something that surrounds i.e. a crown or garland. Properly, this refers to the wreath or garland that the winner of athletic games would win. It symbolized victory and honor from skill as contrasted with a royal crown, which is diadema in Greek. This is the word used for the crown that the saints in heaven wear in, for example, Revelation 4:4.

^CDXVIII “put” = epitithemi. Related to “covenant” in v26:28 & “at once” in v26:49 & “curse” in v26:74 & “put…on” in v27:28. From epi (on, upon, what is fitting) + tithemi (see note LXXX above). This is to lay on or place on, whether in a friendly or aggressive way.
^CDXIX “head” = kephale. This is head or chief. It can be a literal head or, figuratively, a ruler or lord. It can also refer to a corner stone. This is where the word “cephalic” comes from.
^CDXX “reed” = kalamos. 12x in NT. This is a reed, whether the plant itself or a stem that is like the reed. It can also imply a staff, pen, or measuring rod.
^CDXXI “knelt” = gonupeteo. Related to “threw” in v26:39. 4x in NT. From gonu (knee) + pipto (see note CXXXII above). This is to kneel or bow for supplication or entreaty.
^CDXXII “mocked” = empaizo. Related to “strike” in v26:31 & “struck” in v26:68 & “servant-girl” in v26:69. 13x in NT. From en (in, on, at, by, with, among) + paizo (to play like a child does – can include singing and dancing); {from pais (see note CCLXXXIX above)}. This is to mock, ridicule, jeer.
^CDXXIII “hail” = chairo. Same as “greetings” in v26:49. See note CXCI above.

^CDXXIV “took” = lambano. Same as “took” in v26:26. See note LXIX above.
^CDXXV “struck” = tupto. 14x in NT. This is to strike, beat, or wound – generally with a stick or cudgel. It is hitting with repeated blows. So, it contrasts with paiso and patasso, which describe single blows by hand or weapon. Also contrast plesso (beating with a fist or hammer), rhapizo (to slap), and tugchaono (hitting accidentally). This word is hitting to punish. Figuratively, it can refer to being offended.
^CDXXVI “put…on” = enduo. Related to “stripped” in v27:28. From en (in, on, at, by, with, among) + duno (to sink into, set like the sun); {from duo (see note CDXI above)}. This is to put on as when one puts on clothes. It is the idea of sinking into one’s clothing.

^CDXXVII “went out” = exerchomai. Same as “went out” in v26:30. See note XCIV above.
^CDXXVIII “came upon” = heurisko. Same as “found” in v26:40. See note CXXXVIII above.
^CDXXIX “Cyrene” = Kurenaios. 6x in NT. From Kurene (Cyrene, a Greek mythological figure; perhaps meaning sovereign queen). This is from Cyrene. See https://en.wikipedia.org/wiki/Cyrene_(mythology)
^CDXXX “named” = onoma. May be from ginosko (know, recognize, learn from firsthand experience). This is a name, authority, cause, character, fame, reputation. The name was thought to include something of the essence of the person so it was not thought to be separate from the person.
^CDXXXI “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.”

^CDXXXII “compelled” = aggareuo. 3x in NT– 2x of Simon the Cyrene & 1x “if anyone forces you to go one mile, go also the second mile” from Matthew 5:41. From Persian, but compare Aramaic iggerah (a letter); corresponding to Hebrew iggereth (letter); from the same as Agur (hired, gathered, received from the sages); from agar (to gather or harvest). This means to impress into service, to force. It can also mean send someone on an errand, particularly as a courier or other public service.
^CDXXXIII “carry” = airo. Related to “bread” in v26:26 & “again” in v26:29 & “Mount” in v26:30 & “cutting off” in v26:51 & “heaven” in v26:54. See note LXX above.
^CDXXXIV “cross” = stauros. Related to “paid” in v26:15 & “send” in v26:53 & “stood up” in v26:63 & “sent word” in v27:19 & “crucified” in v27:22. See note CCCXCII above.

^CDXXXV “came” = erchomai. Same as “went” in v26:36. See note CXIV above.
^CDXXXVI “place” = topos. Same as “place” in v26:52. See note CCV above.
^CDXXXVII “Golgotha” = Golgotha. Related to “Galilee” in v26:32 & “Galilean” in v26:69. 3x in NT. From Aramaic golgolta (skull); from Hebrew gulgolet (skull, head; a census or poll that counts people by head); from galal (see note CV above). This is Golgotha, skull. See https://en.wikipedia.org/wiki/Calvary & https://en.wiktionary.org/wiki/%D7%92%D7%95%D7%9C%D7%92%D7%95%D7%9C%D7%AA
^CDXXXVIII “means” = eimi. Same as “is” in v26:18. See note XXXI above.
^CDXXXIX “Place” = topos. Same as “place” in v26:52. See note CCV above.
^CDXL “Skull” = kranion. Related to “time” in v26:18. 4x in NT. From kara (see note XV above) OR from the base of keras (horn or something horn-shaped; horn in a literal or figurative sense – that which prevails or a symbol of power). This is skull. It’s where we get the word “cranium” from.

^CDXLI “offered” = didomi. Same as “give” in v26:15. See note IX above.
^CDXLII “wine” = oinos. Perhaps from Hebrew yayin (wine; root means to effervesce). This is wine. It is where the word “oenophile” comes from.
^CDXLIII “mixed” = mignumi. 4x in NT. This is to mix or mingle.
^CDXLIV “gall” = chole. 2x in NT. This is gall or bitter herbs. May be used figuratively to mean poison or bitterness.
^CDXLV “tasted” = geuomai. 15x in NT. This is to taste, which implies eating. It can be used figuratively to mean experience, whether positively or negatively.
^CDXLVI “would” = thelo. Same as “will” in v26:15. See note VIII above.

^CDXLVII “divided” = diamerizo. Related to “sins” in v26:29 & “sinners” in v26:45 & “sinned” in v27:4. 12x in NT. From dia (through, across to the other side, thoroughly) + merizo (to divide, part, share, distribute, assign; figuratively, to differ); {from meros (see note LXXXIV above)}. This is to divide up, distribute, or share. Figuratively, it can mean dissension.
^CDXLVIII “casting” = ballo. Same as “put” in v27:6. See note CCCXLI above.
^CDXLIX “lots” = kleros. Related to “broke” in v26:26. 12x in NT. Perhaps from klero (casting a lot) or from klao (see note LXXII above). This lot, portion, heritage. It is that share assigned to you. It could also refer to a lot used to determine something by fate, chance, or divine will.
^CDL Some manuscripts add, “in order that what had been spoken through the prophet might be fulfilled, “They divided my clothes among themselves, and for my clothing they cast lots.” = hina + pleroo + ho + ereo + hupo + ho + prophetes + diamerizo + ho + himation + ego + heautou + kai + epi + ho + himatismos + ego + ballo + kleros. Pleroo is the same as “would…be fulfilled” in v26:54. See note CCXVI above. Ereo is the same as “said” in v26:75. See note CCCXIV above. Prophetes is the same as “prophets” in v26:56. See note CCXXVII above. Diamerizo is the same as “divided” in v27:35. See note CDXLVII above. Himation is the same as “clothes” in v26:65. See note CCLXXIII above. Himatismos is related to “clothes” in v26:65. 6x in NT. From himatizo (to clothe, dress, give clothing); from himation (see note CCLXXIII above). This is clothing, apparel. Ballo is the same as “put” in v27:6. See note CCCXLI above. Kleros is the same as “lots” in v27:35. See note CDXLIX above.

^CDLI “sat down” = kathemai. Same as “sat” in v26:58. See note CCXL above.
^CDLII “kept watch” = tereo. Related to “amazed” in v27:14. From teros (a guard or a watch that guards keep); perhaps related to theoreo (gazing, beholding, experiencing, discerning; looking at something to analyze it and concentrate on what it means; the root of the word “theatre” in that people concentrate on the action of the play to understand its meaning); from theaomai (see note CCCLXIX above). This is to guard, observe, keep, maintain, or preserve. It can also be used figuratively for spiritual watchfulness. It is guarding something from being lost or harmed – keeping an eye on it. Contrast the Greek phulasso, which is to guard something so that it doesn’t escape. Also contrast koustodia, which generally denotes a fortress or military presence. This word can mean fulfilling commands, keeping in custody, or maintaining. It can also figuratively mean to remain unmarried.
^CDLIII “put” = epitithemi. Same as “put” in v27:29. See note CDXVIII above.
^CDLIV “charge” = aitia. Related to “ask for” in v27:20. From aiteo (see note CCCLXXXIX above). This is a cause or reason. It can also be a legal crime, accusation, guilt, or case.
^CDLV “read” = grapho. Same as “written” in v26:24. See note LVIII above.

^CDLVI “one” = heis. Same as “one” in v26:14. See note I above.
^CDLVII “right” = dexios. Same as “right hand” in v26:64. See note CCLXVII above.
^CDLVIII “one” = heis. Same as “one” in v26:14. See note I above.
^CDLIX “left” = euonumos. Related to “named” in v27:32 & “opportunity” and “blessing” in v26:26 & “giving thanks” in v26:27 & “at once” in v26:49. 9x in NT. From eu (see note XV above) + onoma (see note CDXXX above). This is literally well-named or of a good name. It refers to the left or left side.

^CDLX “passed by” = paraporeuomai. Related to “went” in v26:14. 5x in NT. From para (from beside, by) + poreuomai (see note VI above). This is to pass long, journey near, go past.
^CDLXI “derided” = blasphemeo. Same as “blasphemed” in v26:65. See note CCLXXIV above.
^CDLXII “shaking” = kineo. 8x in NT. This is to move, excite, or provoke. It is to stir in a literal or figurative sense. This is where the word “kinetic” comes from.
^CDLXIII “temple” = naos. Same as “temple” in v26:61. See note CCLIV above.
^CDLXIV “save” = sozo. Related to “body” in v26:26. See note LXXIV above.
^CDLXV “come down” = katabaino. Related to “kingdom” in v26:29 & “sheep” in v26:31 & “heavy” in v26:43 & “king” in v27:11 & “judgment seat” in v27:19. From kata (down, against, throughout, among) + baino (see note XCII above). This is to come down whether from the sky to the ground or from higher ground to lower. It can be used in a literal or figurative sense.

^CDLXVI “believe” = pisteuo. Related to “persuaded” in v27:20. From pistis (faith, faithfulness, belief, trust, confidence; to be persuaded or come to trust); from peitho (see note CCCLXXXVIII above). This is to believe, entrust, have faith it, affirm, have confidence in. This is less to do with a series of beliefs or doctrines that one believes and more to do with faithfulness, loyalty, and fidelity. It is trusting and then acting based on that trust.
^CDLXVII “trusts” = peitho. Same as “persuaded” in v27:20. See note CCCLXXXVIII above.
^CDLXVIII “deliver” = rhuomai. 18x in NT– including from the Lord’s prayer “deliver us from evil”. Related to eruo (to draw or drag) OR related to rheo (to flow, overflow). This is to rescue or set free. It is to deliver from danger, to snatch up.
^CDLXIX “crucified” = sustauroo. Related to “paid” in v26:15 & “send” in v26:53 & “stood up” in v26:63 & “sent word” in v27:19 & “crucified” in v27:22 & “cross” in v27:32. 5x in NT– including “our old self was crucified with him” from Romans 6:6. From sun (with, together with) + stauroo (see note CCCXCII above). This is crucify together with.
^CDLXX “taunted” = oneidizo. Related to “named” in v27:32 & “left” in v27:38. 9x in NT. From oneidos (a personal disgrace that leads to harm to one’s reputation, a taunt or reproach); perhaps from the base of onoma (see note CDXXX above). This is to disgrace, insult, mock, blame, or curse someone so as to create shame. This is when a person or thing is considered guilty and deserving punishment. So, it can be denounce, revile, defame, or chide.

^CDLXXI “noon” = hektos + hora. Literally, “sixth hour.” Hektos is 14x in NT. From hex (six). This is sixth.  Hora is the same as “hour” in v26:40. See note CXLII above.
^CDLXXII “darkness” = skotos. Perhaps from the base of skia (shadow, thick darkness, outline; figurative for a spiritual situation that is good or bad). This is darkness literal or figurative – as moral or spiritual darkness, sin and what comes from it. This can also mean obscurity.
^CDLXXIII “came” = ginomai. Same as “was” in v26:20. See note XXXVII above.
^CDLXXIV “whole” = pas. Same as “all” in v26:27. See note LXXVIII above.
^CDLXXV “land” = ge. This is earth, land, soil, region, country, the inhabitants of an area.
^CDLXXVI “three in the afternoon” = hora + ennatos. Literally, “ninth hour.” Hora is the same as “hour” in v26:40. See note CXLII above. Ennatos is related to “must” in v26:35 & perhaps “slave” in v26:51 & “bound” in v27:2 & “prisoner” in v27:15. 10x in NT. From enatos (needy, lacking); {from en (in, on, at, by, with) + deo (see note CXII above)} OR from ennea (nine). This is ninth.

^CDLXXVII “cried” = anaboao. 1x in NT. From ana (up, again, back, among, anew) + boao (cry out, make a distress call, ask for desperately need assistance); {from boe (a cry, shout)}. This is to cry out with intensity and urgency.
^CDLXXVIII “loud” = megas. This is big in a literal or figurative sense – great, large, exceeding, abundant, high, mighty, perfect, strong, etc.
^CDLXXIX “voice” = phone. Related to “said” and “crows in v26:34 & “prophets” in v26:56 & “blasphemed” in v26:65 & “blasphemy” in v26:65 & “prophesy” in v26:68. See note CIX above.
^CDLXXX “Eli Eli lema sabachthani” = Eli + Eli + lama + sabachthani. Eli is related to “Israel” in v27:9. 2x in NT. From Aramaic El (God); from Hebrew El (see note CCCLVII above). This is God. Lema is 2x in NT. From Hebrew mah (what, how, why, whatever). This is why. Sabachthani is 2x in NT. From Aramaic shebaq (to leave, leave alone); corresponding to Hebrew azab (loosen, permit, forsake). This is forsake or leave.
^CDLXXXI “forsaken” = egkataleipo. Related to “still” in v26:45. From en (in, on, at, by, with) + kataleipo (to leave or leave behind, abandon, forsake, leave in reserve); {from kata (down, against, throughout, among) + leipo (see note CLXVII above)}. This is left behind, left as a remainder, desert, forsake. Properly, it means to leave someone or something wanting or lacking – so, to forsake or cause someone to be helpless in a serious scenario.

^CDLXXXII “bystanders” = histemi. Same as “paid” in v26:15. See note XI above.
^CDLXXXIII “calling” = phoneo. Same as “crows” in v26:34. See note CIX above.
^CDLXXXIV “Elijah” = Elias. Related to “Jesus” in v26:17 & “Zebedee” in v26:37 & “Jeremiah” in v27:9 & “Israel” in v27:9 & “eli” in v27:46. From Hebrew Eliyyah (Elijah) {from el (see note CCCLVII above) + Yah (see note CXXII above)}. This is Elijah, “The Lord is God.”
^CDLXXXV “at once” = eutheos. Same as “at once” inv 26:49. See note CLXXXIX above.
^CDLXXXVI “one” = heis. Same as “one” in v26:14. See note I above.
^CDLXXXVII “ran” = trecho. 20x in NT. To run, make progress, rush. This is running like an athlete in a race. Figuratively, to work quickly towards a goal in a focused way.

^CDLXXXVIII “got” = lambano. Same as “took” in v26:26. See note LXIX above.
^CDLXXXIX “sponge” = spoggos. 3x in NT– all during the crucifixion. Perhaps related to spoggos (sponge or tonsil) –  a “Mediterranean-Pontic Pre-Greek substrate loanword.” This is sponge. See https://en.wiktionary.org/wiki/%CF%83%CF%80%CF%8C%CE%B3%CE%B3%CE%BF%CF%82#Ancient_Greek
^CDXC “filled” = pleitho. This is to fill to the highest level possible – to accomplish, supply, or complete.
^CDXCI “sour wine” = oxos. Related to “thorns” in v27:28. 6x in NT– all of the crucifixion. From oxus (sharp, eager, quick); probably related to akmen (see note CDXVI above). This is sour wine or vinegar. As the lowest grade of Roman wine, it was a common drink for Roman soldiers.
^CDXCII “put…on” = peritithemi. Same as “put…on” in v27:28. See note CDXIV above.
^CDXCIII “stick” = kalamos. Same as “reed” in v27:29. See note CDXX above.
^CDXCIV “gave…to drink” = potizo. Related to “cup” in v26:27 & “drink” in v26:27. 15x in NT. From potos (drink or for drinking) OR from pino (see note LXXV above). This is to give to drink, water, furnish, irrigate, or feed.

^CDXCV “others” = loipos. Related to “still” in v26:45 & “forsaken” in v27:46. See note CLXV above.
^CDXCVI “wait” = aphiemi. Same as “leaving” in v26:44. See note CLX above.
^CDXCVII “come” = erchomai. Same as “went” in v26:36. See note CXIV above.
^CDXCVIII Some manuscripts add “And another took a spear and pierced his side, and out came water and blood” = allos + de + lambano + logche + nusso + autos + ho + pleura + kai + exerchomai + hudor + kai + haima. Allos is the same as “another” in v26:71. See note CCXCVIII above. Lambano is the same as “took” in v26:26. See note LXIX above. Logche is 2x in NT. This is a lance or spear. Nusso is 2x in NT. This is to pierce or prick. Pleura is 6x in NT. This is a rib, which extends to the side of the body in general. This is where the word “pleurisy” comes from. Exerchomai is the same as “went out” in v26:30. See note XCIV above. Hudor is the same as “water” in v27:24. See note CDI above. Haima is the same as “blood” in v26:28. See note LXXIX above.

^CDXCIX “at that moment” = idou. Same as “now” in v26:45. See note CLXIX above.
^D “curtain” = katapetasma. 6x in NT. From kata (down, against, throughout, among) + petannumi (to spread out). This is the inner veil in the Temple. Literally, it is what spreads down i.e. hangs down. The curtain hung between the Holy of Holies, the innermost part of the Temple, from the rest of it.
^DI “temple” = naos. Same as “temple” in v26:61. See note CCLIV above.
^DII “torn” = schizo. 11x in NT. This is to split, divide, tear, sever; split in a literal or figurative sense. This is where the word “schism” comes from and also “schizophrenia” (literally “split mind”).
^DIII “top” = anothen. 13x in NT– this is the word used in John 3:3 in the being born “from above”/“again” conversation between Jesus and Nicodemus. From ano (up, above, up to the top, things above, heaven); from ana (up, upwards, again, back, among, anew). This is from above, from the top, again, beginning, from the source. It implies anew.
^DIV “bottom” = kato. 10x in NT. From kata (down, against, throughout, among). This is down, below, lower, bottom, under.

^DV “earth” = ge. Same as “land” in v27:45. See note CDLXXV above.
^DVI “shook” = seio. 5x in NT. This is shake, move, or quake. Properly, it is shaking back and forth. Figuratively, it can mean to agitate or to cause people to have tremors of fear or worry.
^DVII “rocks” = petra. Related to “Peter” in v26:33. 15x in NT. This is large rock that is connected and or projecting like a rock, ledge, or cliff. It can also be cave or stony ground.
^DVIII “split” = schizo. Same as “torn” in v27:51. See note DII above.

^DIX “tombs” = mnemeion. Related to “remain” in v26:38 & “remembered” in v26:75. From mousikos (to remember); from mneme (memory or mention); from mnaomai (see note CCCXII above). This is properly a memorial – a tomb, grave, monument.
^DX “opened” = anoigo. From ana (up, back, again, among, between, anew) + oigo (to open). This is to open in literal or figurative sense.
^DXI “saints” = 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.
^DXII “fallen asleep” = koimao. Related to “take his place” in v26:20. 18x in NT. From keimai (see note XXXIX above). This is to sleep or put to sleep. Figuratively, it can mean to die. In the New Testament, it is used 15x for death and 3x for sleep.
^DXIII “raised” = egeiro. Same as “raised up” in v26:32. See note CIII above.

^DXIV “resurrection” = egersis. Related to “raised up” in v26:32 & “stay awake” in v26:38 & to “buy” in v27:7 & “accused” in v27:12. 1x in NT. From egeiro (see note CIII above). This is rousing, waking up, resurrection from death.
^DXV “came” = exerchomai. Same as “went out” in v26:30. See note XCIV above.
^DXVI “entered” = eiserchomai. Same as “come” in v26:41. See note CXLIII above.
^DXVII “holy” = hagios. Same a “saints” in v27:52. See note DXI above.
^DXVIII “appeared” = emphanizo. Related to “said” and “crows in v26:34 & “prophets” in v26:56 & “blasphemed” in v26:65 & “blasphemy” in v26:65 & “prophesy” in v26:68 & “crows” in v26:34 & “prophets” in v26:56 & “voice” in v27:46. 10x in NT. From emphanes (visible, apparent, openly, understood); {from en (in, on, at, by, with) + phaino (see note CIX above)}. This is to declare, make visible, or exhibit in person. It can also be to report against or notify.

^DXIX “centurion” = hekatontarches. Related to “chief priests” in v26:14 & “began” in v26:22. From hekaton (hundred) + archo (see note VII above). This is a centurion from the Roman army, leader a captain of one hundred soldiers.
^DXX “earthquake” = seismos. Related to “shook” in v27:51. 14x in NT. From seio (see note DVI above). This is a commotion or shaking generally. It can also be a storm or earthquake. This is where “seismic” comes from.
^DXXI “terrified” = phobeo + sphodra. Phobeo is from 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 also to put to flight, terrify, frighten, dread, reverence, to withdraw or avoid. It is sometimes used in a positive sense to mean the fear of the Lord, echoing Old Testament language. More commonly, it is fear of following God’s path. This is where the word phobia comes from. Sphodra is the same as “greatly” in v26:22. See note XLIII above.
^DXXII “truly” = alethos. Related to “certainly” in v26:73. 18x in NT. From alethes (see note CCCVI above). This is truly, really, surely, truthfully, indeed. Properly, this is saying “in accordance with fact…” – what one is about to say can be proven and is true to reality.

^DXXIII “women” = gune. Same as “wife” in v27:19. See note CCCLXXXI above.
^DXXIV “looking on” = theoreo. Related to “amazed” in v27:14 & “kept watch” in v27:36. See note CDLII above.
^DXXV “ministering” = diakoneo. From diakonos (servant, minister, waiter, or attendant; a person who performs a service, including religious service); {perhaps from dia (through, across to the other side, thoroughly) + konis (dust) OR from dioko (to chase after, put to flight; by implication, to persecute or to purse like a hunter after its prey; this can be earnestly pursue or zealously persecute); {related to dio (put to flight)}}. This is to wait at table, to serve generally, to minister or administer, to be in the office of deacon. To wait on someone as a slave, friend, or host.

^DXXVI “Mary” = Maria. From Hebrew Miryam (Aaron and Moses’s sister); from marah (to be contentious, rebellious, bitter, provoking, disobedient; to be or make bitter or unpleasant; figuratively, to rebel or resist; causatively to provoke). This is Miriam or Mary.
^DXXVII “Magdalene” = Magdalene. 12x in NT. From Magdala (Magadan, a place near the Sea of Galilee); perhaps from Aramaic migdal, see also Hebrew migdal (tower); from gadal (to grow, grow up, be great). This is from Magdala.
^DXXVIII “mother” = meter. This is mother in a literal or figurative sense.
^DXXIX “James” = Iakobus. 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.
^DXXX “Joseph” = Ioseph. From Hebrew Yoseph (he increases; Joseph); from yasaph (to add, increase, continue, exceed). This is Joseph, meaning “he increases.”

^DXXXI “was” = ginomai. Same as “was” in v26:20. See note XXXVII above.
^DXXXII “came” = erchomai. Same as “went” in v26:36. See note CXIV above.
^DXXXIII “rich” = plousios. Related to “many” in v26:28 & “yet” in v26:39 & “more than” in v26:53 & “filled” in v27:48. From ploutos (abundance, wealth, or riches; money, possessions, spiritual abundance, or a valuable bestowment); from polus (see note LXXXII above) OR pleo (to sail, voyage); {probably from pluno (to plunge – so to wash); from pluo (to flow)} OR pletho (to fill, accomplish, supply; to fill to maximum capacity). This is wealthy, having full resources. It can be a rich person or refer to God’s abundance.

^DXXXIV “Arimathea” = Harimathaia. Related to “Jeremiah” in v27:9. 4x in NT. From Hebrew compare Ramah (Ramah, height); from rum (see note CCCLII above). This is Arimathea, a city by Jerusalem.
^DXXXV “named” = tounoma. Related to “named” in v27:32 & “left” in v27:38 & perhaps “taunted” in v27:44. 1x in NT. From ho (the, this, that) + onoma (see note CDXXX above above). This is by name.
^DXXXVI “was…a disciple” = matheteuo. Related to “disciples” in v26:17. 4x in NT. From mathetes (see note XVIII above). This to be, make, or train a disciple. It is the same root that “mathematics” comes from.

^DXXXVII “went” = proserchomai. Same as “came” in v26:17. See note XIX above.
^DXXXVIII “asked for” = aiteo. Same as “ask for” in v27:20. See note CCCLXXXIX above.
^DXXXIX “ordered” = keleuo. Related to “appealed to” in v26:53 & “called” in v27:8. See note CCIX above.
^DXL “given” = apodidomi. Related to “give” and “betray” in v26:15. From apo (from, away from) + didomi (see note IX above). This is to give back, return, give away. It is to restore as when one makes payment – to rend what is due, to sell.

^DXLI “took” = lambano. Same as “took” in v26:26. See note LXIX above.
^DXLII “wrapped” = entulisso. Perhaps related to “vine” in v26:29. 3x in NT. From en (in, on, at, by, with) + tulisso (to twist); {probably related to helisso (see note LXXXVIII above)} This is to wrap, entwine, envelop, wine up.
^DXLIII “clean” = katharos. This is clean, clear, pure, unstained; clean in a literal, ritual, or spiritual sense; so, also guiltless, innocent or upright; something that is pure because it has been separated from the negative substance or aspect; spiritually clean because of God’s act of purifying.
^DXLIV “linen cloth” = sindon. 6x in NT. This is byssos, a fine linen cloth, garment, or sheet.

^DXLV “laid” = tithemi. Related to “covenant” in v26:28 & “at once” in v26:49 & “curse” in v26:74 & “put…on” in v27:28 & “put” in v27:29. See note LXXX above.
^DXLVI “hewn” = latomeo. 2x in NT – both of Jesus’s new tomb. From laas (stone) + temno (to cut with a as with a single slice). This is to cut stones, quarry.
^DXLVII “rolled” = proskulio. 2x in NT. From pros (at, to, toward, with) + kulio (to roll, wallow); {from kulindo (to roll, roll along); from kuma (wave, billow, curve, bend); from kuo (to swell as one pregnant)}. This is to roll to – to roll over to block.
^DXLVIII “great” = megas. Same as “loud” in v27:46. See note CDLXXVIII above.
^DXLIX “stone” = lithos. This is stone in a literal or figurative sense.
^DL “door” = thura. This is opening or closure so it’s a door, gate, or entrance. Figuratively, this can refer to an opportunity.
^DLI “went away” = aperchomai. Same as “go” in v26:36. See note CXVIII above.

^DLII “other” = allos. Same as “others” in v26:71. See note CCXCVIII above.
^DLIII “sitting” = kathemai. Same as “sat” in v26:58. See note CCXL above.
^DLIV “tomb” = taphos. Related to “place to bury” in v27:7. 7x in NT. From thapto (see note CCCXLVII above). This is a burial place such as a grave, sepulcher, or tomb.

^DLV “next day” = epaurion. Related to “courtyard” in v26:58. 17x in NT. From epi (on, upon, something fitting) + aurion (tomorrow); {from the same as aer (see note CCXXXVIII above)}. This is tomorrow, the next day.
^DLVI “Preparation” = paraskeue. 6x in NT. From paraskeuazo (to prepare, get ready); {from para (from beside, by) + skeuos (vessel, tool, container, implement; also vessel in a figurative or literal sense); {from skeuazo (to prepare using a tool)}}. This is preparation or readiness. It can be used specifically to refer to preparing for the Sabbath or a festival.
^DLVII “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.

^DLVIII “sir” = kurios. Same as “Lord” in v26:22. See note XLIX above.
^DLIX “imposter” = planos. 5x in NT. This is one who leads astray – wandering, deceiving, misleading, an imposter.
^DLX “was…alive” = zao. Same as “living” in v26:63. See note CCLXII above.
^DLXI “rise again” = egeiro. Same as “raised up” in v26:32. See note CIII above.

^DLXII “command” = keleuo. Same as “ordered” in v27:58. See note DXXXIX above.
^DLXIII “tomb” = taphos. Same as “tomb” in v27:61. See note DLIV above.
^DLXIV “made secure” = asphalizo. 4x in NT. From asphales (certain, safe, reliable, definite; literally, unfailing; secured because it is built on solid ground; secure in a literal or figurative sense); {from a (not) + sphallo (tripping up, cast down)}. This is to make secure, fasten, make firm. Used of binding a prison in stocks. Related to the word “asphalt.”
^DLXV “go” = erchomai. Same as “went” in v26:36. See note CXIV above.
^DLXVI “steal…away” = klepto. 13x in NT. This is to steal by stealth – not in the open or using violence.

^DLXVII “dead” = nekros. Perhaps from nekus (corpse). This is dead or lifeless, mortal, corpse. It can also be used figuratively for powerless or ineffective. It is where the word “necrotic” comes from.
^DLXVIII “last” = eschatos. Related to “could” in v26:40 & “crowd” in v26:47 & {untranslated} in v26:65 & “deserves” in v26:66. Related to eschaton (end, last); perhaps from echo (see note CXL above). This is last, end, extreme, final. It is often used to discuss the end times, prophecies of the future, and the afterlife. The branch of theology focusing on all these topics is called “eschatology.”
^DLXIX “deception” = plane. Related to “imposter” in v27:53. 10x in NT. From planos (see note DLIX above). This is wandering. Figuratively, it can refer to error, sin, delusion, fraudulence. It can also mean one who strays from piety.
^DLXX “worse” = cheiron. Related to “evil” in v27:23. 11x in NT. A comparative of kakos (see note CCCXCIV above). This is worse, more evil in a physical, mental, or moral sense.

^DLXXI “said” = phemi. Same as “said” in v26:34. See note CVII above.
^DLXXII “guard” = koustodia. 3x in NT. From Latin custodia (custody, protection, guardianship); from custos (guard, jailer, keeper, custodian); perhaps from Proto-Indo-European *(s)kewdʰ– (to cover, wrap, encase); from *(s)kew– (to cover, hide). This is a guard or watch – a Roman sentry. See https://en.wiktionary.org/wiki/custodia#Latin
^DLXXIII “go” = hupago. Same as “go” in v26:18. See note XXVI above.
^DLXXIV “can” = eido. Same as “know” in v26:70. See note CCXCIV above.

^DLXXV “went” = poreuomai. Same as “went” in v26:14. See note VI above.
^DLXXVI “tomb” = taphos. Same as “tomb” in v27:61. See note DLIV above.
^DLXXVII “sealing” = sphragizo. 15x in NT. From sphragis (a seal, signet, or signet ring; also the impression of that seal; so, the thing attested to by that seal – proof or a signifier of privacy); perhaps from phrasso (to stop, fence in). Properly, this is sealing something with some kind of stamp that tells who the owner is, gives it authorization or validity. It shows that the owner lends their full authority or backing to the matter in question. This was the ancient world’s equivalent of a signature on a legal document to guarantee the commitments made in the document. There were also tattoos that were given to show who someone belonged to in a religious sense.