Matthew 5:1-20

^I “saw” = horao. To see, perceive, attend to, look upon, experience. Properly, to stare at and so implying clear discernment. This, by extension, would indicate attending to what was seen and learned. This is to see, often with a metaphorical sense. Can include inward spiritual seeing.
^II “sat down” = 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.
^III “disciples” = mathetes. From matheteuo (to make a disciple of); from manthano (to learn key facts, gain knowledge from experience; generally implies reflection as part of the learning process); from math– (thinking things through). This is a disciple, learner, or student. It is where we get “mathematics” from.
^IV “began to speak” = anoigo + ho + stoma + autos. Literally “opening his mouth.” Anoigo is from ana (up, back, again, among, between, anew) + oigo (to open). This is to open or open up in a literal or figurative sense – to speak freely. Stoma is perhaps from tomoteros (sharp, keener); from temno (to cut). This is mouth, speech, language, the tip of a sword, an opening in the ground.
^V “taught” = didasko. From dao (learn). This is to teach, direct, instruct, or impart knowledge. In the New Testament, this is almost always used for teaching scripture.

^VI “blessed” = makarios. From makar (happy); from mak– (to become long or large). This is blessed, happy, fortunate. It is when God’s grace/abundance is extended.
^VII “poor” = ptochos. From ptosso (to crouch or cower as a beggar does). This is poor or destitute – someone who is extremely poor and bowed down because of a long struggle under poverty. Properly, it means bent over so figuratively it is someone who is deeply destitute and lacking tangible resources. This is a beggar – as extremely opposite a wealthy person as possible.
^VIII “spirit” = pneuma. From pneo (to blow, breath, 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.
^IX “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.
^X “heaven” = ouranos. May be related to oros (mountain, hill) with the notion of height. This is the air, the sky, the atmosphere, and heaven. It is the sky that is visible and the spiritual heaven where God dwells. Heaven implies happiness, power, and eternity.

^XI “mourn” = pentheo. 10x in NT. From penthos (mourning, sorrow, sadness, grief); perhaps from pascho (to be acted on for good or ill; often used for negative treatment; properly, feeling strong emotions – especially suffering; can also be the ability to feel suffering). This is used for grieving a death, but also figuratively for loss of hope or end of a relationship. This is embodied grief that is readily apparent. This is grief as a feeling or the act of grieving.
^XII “comforted” = 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.
^XIII “meek” = praus. 4x in NT. Related to praios (meek, gentle, kind); related to praotes (mildness kindness, meekness; being temperate – gentle, but strong; implies humility). This is gentle, meek, which implies humility.
^XIV “inherit” = kleronomeo. 18x in NT. From kleronomos (heir); {from kleros (lot, portion, heritage; that share assigned to you; also a lot used to determine something by fate, chance, or divine will); {perhaps from klero (casting a lot) or from klao (to break in pieces as one breaks bread)} + the same as nomos (what is assigned – usage, law, custom, principle; used for the law in general or of God’s law; sometimes used to refer to the first five books of the Bible or the entire Old Testament; also used to refer to theology or the practice and tradition of interpreting and implementing the law of God); {from nemo (to parcel out, assign)}}. This is to acquire or get by inheriting.

^XV “hunger” = peinao. From peina (hunger); related to penomai (working for a living; laborer, poor person; to work for daily bread); from peno (to toil to survive day by day). This is to hunger, be needy, or desire earnestly. It can be being famished in a definitive sense or in comparison to someone or something else. Figuratively, this means to crave.
^XVI “thirst” = dipsao. 16x in NT. From dipsa (thirst); from dipsos (thirst). This is thirst in a literal or figurative sense. Can also mean keenly desire.
^XVII “righteousness” = dikaiosune. From dikaios (correct, righteous – implies innocent; this is that which conforms to God’s notion of justice, uprightness); 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 judicial or divine approval of character or action. This is righteousness, justice, justness, divine righteousness.
^XVIII “filled” = chortazo. 16x in NT. From chortos (food, grass, grain, hay; a place for feeding, a court, garden; by implication, a pasture or vegetation). This is to feed, fodder, fill, or satisfy. It carries the sense of abundantly supplied food – even gorging on food.

^XIX “merciful” = eleemon. 2x in NT. From eleeo (to have pity on, show mercy to, be compassionate; often used for God’s grace); from eleos (mercy, pity, tender mercy, or compassion; generally understood in action by word or deed). This is merciful, compassionate, full of pity for another.
^XX “receive mercy” = eleeo. Related to “merciful” in v7. See note XIX above.
^XXI “pure” = 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.
^XXII “heart” = kardia. Literally the heart, but figuratively mind, character, inner self, will, intention, thoughts, feelings. Also, the center of something. The word heart is only used figuratively in the Old and New Testaments. This is where “cardiac” comes from.
^XXIII “God” = theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.

^XXIV “peacemakers” = eirenopoios. 1x in NT. From eirene (one, peace, quietness, rest, peace of mind, harmony; a common farewell among Jews (i.e. shalom) as a well-wishing that included a blessing of health and wholeness for the individual; indicates when everything that is essential is joined together properly; peace literally or figuratively; by implication, it is prosperity –not in the sense of excessive wealth, but having enough from day to day); {perhaps from eiro (to join, tie together to form a whole)} + poieo (to make, do, construct, cause). This is literally peacemaker or peace-doer – someone who loves peace and works to bring it about.
^XXV “called” = kaleo. Related to “comforted” in v4. See note XII above.
^XXVI “children” = huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.
^XXVII “persecuted” = dioko. From dio (put to flight). This is chase or pursue in an aggressive fashion. By implication, it is to persecute. It can also be used positively for eagerly pursuing something.

^XXVIII “revile” = oneidizo. 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 (name, authority, cause, character, fame, reputation); perhaps from ginosko (know, recognize, learn from firsthand experience). 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.
^XXIX “evil” = poneros. Related to “hunger” in v6. From poneo (to toil); related to ponos (pain, trouble, labor, distress, suffering; toil, which implies anguish); from the base of penes (a laborer, poor person, starving or indigent person; someone who works for their living); from pernomai (see note XV above). This is bad, evil, wicked, malicious, grievous, or toilsome. Properly, it is something that bears pain – it emphasizes the miseries and pains that come with evil. By contrast, the Greek kakos refers to evil as part of someone’s core character. Also contrasting the Greek sapros, which deals with falling away from a previously embodied virtue. This word can mean ill, diseased, morally culpable, derelict, vicious, malicious, or guilt. It can also refer to the devil or sinners.
^XXX “rejoice” = chairo. From char– (to extend favor, lean towards, be inclined to be favorable towards). This is to rejoice, be glad or cheerful; a greeting. This is the root verb that the Greek word for “grace” comes from (charis).
^XXXI “be glad” = agalliao. 11x in NT. From agallomai (to exalt, make glorious) {from agan (much, very) + hallomai (to leap or leap up; when referring to water, springing up or bubbling up; to jump or figuratively to gush)}. This is properly joy that prompts you to jump up. It is a full body experience of joy: exulting, rejoicing, or even boasting from joy.
^XXXII “reward” = misthos. This is wages, pay, or salary. It can also be reward, recompense, or punishment. It is pay for services rendered in a literal or figurative way, either good or bad.
^XXXIII “prophets” = prophetes. From pro (before, in front of, earlier than) + phemi (to declare, say, use contrasts in speaking to shed light on one point of view); {from phao (to shine) or phaino (to bring light, cause to appear, shine, become visible or clear)}. This is a prophet or poet – one who speaks with inspiration from God.

^XXXIV “salt” = halas. 8x in NT. From hals (salt or a body of salt water). This is salt, figurative for prudence.
^XXXV “lost its taste” = moraino. 4x in NT. From moros (dull, stupid, foolish, flat; literally, not having an edge; used figuratively for someone whose understanding is dull, is sluggish, acts in a brainless way, or does not fully have a grip on reality). This is being foolish or making something foolish. It an also mean to taint, make something useless, or make it tasteless. The root of this word is where “moron” comes from.
^XXXVI “saltiness be restored” = halizo. Related to “salt” in v13. 3x in NT. From halas (see note XXXIV above). This is to salt or make salty. Could be salt as part of the ritual to make sacrifice or as applied to keep something fresh.
^XXXVII “good” = ischuo. From ischus (strength, might, power, force, ability; power that engages immediate resistance). 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.
^XXXVIII “trampled” = katapateo. 5x in NT. From kata (down, against, throughout, among) + pateo (to read, trample on; to trample literally or figuratively); {from patos (trodden) OR from paio (to strike, smite, sting; a hit like a single blow)}. This is to trample, step on. Figuratively, it is to spurn or reject.
^XXXIX “under foot” = hupo + ho + anthropos. Literally “by people.” Anthropos is probably from aner (man, male, husband) + ops (eye, face). This is human, humankind. Used for all genders.

^XL “light” = phos. Related to “prophets” in v12. From phao (to shine or make visible, especially with rays of light); from the same as phaino (see note XXXIII above). This is light, a source of light, fire, or radiance. This is light with specific reference to what it reveals. It is luminousness whether natural or artificial, abstract or concrete, literal or figurative.
^XLI “world” = kosmos. Perhaps from the base of komizo (to carry, convey, recover); from komeo (to take care of). This is order, the world, the universe, including its inhabitants. Literally, this is something that is ordered so it can refer to all creation. It can also refer to decoration in the sense that something is better ordered and, thus, made more beautiful. This is where “cosmos” and “cosmetics” come from.
^XLII “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.
^XLIII “built” = keimai. This is to lie, recline, be set, appointed, destined. It is to lie down literally or figuratively.
^XLIV “hill” = oros. Same as “mountain” in v1.
^XLV “hid” = krupto. 18x in NT. This is to hide by covering, secret, hidden things. This is the root of the word “cryptography.”

^XLVI “lighting” = kaio. 11x in NT. This is to kindle, light, blaze. It is light in a literal or figurative sense.
^XLVII “lamp” = luchnos. 14x in NT. Perhaps from the base of leukos (bright, white, brilliant); from luke (light). This is a lamp that is portable and fueled by oil. It can mean light in a literal or figurative sense.
^XLVIII “bushel basket” = modios. 3x in NT – in this and its parallel passages in Mark and Luke. From Latin modius (modius, a unit of measurement that is about the same as a peck); from modus (measure, limit, way, method, mode); from Proto-Indo-European mod-os (measure) {from med (to measure) + –ius (suffix that makes adjectives)}. This is modius, a unit of measurement for dry goods that is about the same as a peck or two English gallons. It is also a container for dry goods holding tis amount. See https://en.wiktionary.org/wiki/modius
^XLIX “lampstand” = luchnia. Related to “lamp” in v15. 12x in NT. From luchnos (see note XLVII above). This is lampstand or candlestick.
^L “gives light” = lampo. 7x in NT. This is to give light or shine literally or figuratively. This is where the word “lamp” comes from.
^LI “house” = oikia. From oikos (house – the building, the household, the family, descendants; the temple). This is a house, household, goods, property, family, or means.

^LII “shine” = lampo. Same as “gives light” in v15. See note L above.
^LIII “others” = anthropos. Same as “under foot” in v13. See note XXXIX above.
^LIV “good” = 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.
^LV “works” = ergon. From ergo (to work, accomplish, do). This is work, task, deed, labor, effort.
^LVI “give glory” = doxazo. From doxa (glory, opinion, praise, honor, renown; particularly used as a quality of God or manifestation of God – splendor); from dokeo (to have an opinion, seem, appear, suppose; a personal judgment; to think); from dokos (opinion). This is to render or hold something as glorious, to glorify, honor, magnify, or celebrate. This is ascribing weight to something by recognizing its true value or essence.

^LVII “think” = nomizo. Related to “inherit” in v5. 15x in NT. From nomos (see note XIV above). This is to practice, think, consider, suppose, hold by custom. This is thinking that something applies given precedent and practice – to do by law.
^LVIII “abolish” = 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.
^LIX “law” = nomos. Related to “inherit” in v5 & “think” in v17. See note XIV above.
^LX “fulfill” = 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.

^LXI “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.
^LXII “pass away” = parerchomai. Related to “came” in v1 & “come” in v17. From para (from beside, by) + erchomai (to come, go). This is pass by, neglect, disregard. Figuratively, it can mean to perish or to become void.
^LXIII “letter” = iota. 1x in NT. From Phoenician yod (tenth letter of their alphabet). This is the smallest letter of the Greek alphabet – used here to indicate the smallest portion of the Law. See https://en.wiktionary.org/wiki/%E1%BC%B0%E1%BF%B6%CF%84%CE%B1#Ancient_Greek
^LXIV “stroke of a letter” = keraia. 2x in NT. From keras (a horn or a projection that sticks out like a horn from the altar; horns symbolized power). This is little horn or little hook – to indicate a stroke of a letter, accents and diacritical marks. Figuratively, this is the smallest part of a letter of the law.
^LXV “accomplished” = ginomai. This is to come into being, to happen, become, be born; to emerge from one state or condition to another. This is coming into being with the sense of movement or growth.

^LXVI “breaks” = luo. Related to “abolish” in v17. See note LVIII above.
^LXVII “least” = elachistos. 13x in NT. From elachus (short); used as a superlative for mikros (small). This is smallest or littlest in the sense of size, amount, rank, dignity, and so on.
^LXVIII “commandments” = entole. From entellomai (to charge, command, give orders or instructions) {from en (in, on, at, by, with) + tellomai (to accomplish) [from telos (an end, aim, purpose, completion, end goal, consummation, tax; going through the steps to complete a stage or phase and then moving on to the next one)]}. This is an order, command, ordinance, or law. It focuses on the purpose of the command and its end result.
^LXIX “exceeds” = perisseuo. From perissos (abundant, more, excessive, advantage, vehemently); from peri (all-around, encompassing, excess). This is more than what is ordinary or necessary. It is abounding, overflowing, being leftover, going above and beyond. It is super-abounding in number or quality.
^LXX “scribes” = grammateus. From gramma (what is drawn or written so a letter of the alphabet, correspondence, literature, learning); from grapho (to write). This is a writer, scribe, or secretary. Within Judaism, it was someone learned in the Law, a teacher. Also used in the Bible of the town-clerk of Ephesus. See Sirach 38:24-39:11 for a lengthier, positive passage about who scribes were and what they meant in society.
^LXXI “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 religion engagement was lively debate with one another. To argue religion with another teacher was to recognize that they had something of value to offer.