Matthew 16:21-17:8

^I “Jesus” = Iesous. From Hebrew Yehoshua (Joshua, the Lord is salvation); {from YHVH (proper name of the God of Israel; the self-existent and eternal one); {from havah (to become) or from hayah (to come to pass, become, be)} + yasha (to deliver, defend, help, preserve, rescue; properly, to be open, wide or free, which implies being safe. So, in a causative sense, this is to free someone)}. This is Jesus or Joshua in Greek – the Lord saves or the Lord is salvation.
^II {untranslated} = 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.
^III “began” = archomai. From archo (to rule, begin, have first rank or have political power). This is to begin or rule.

^IV “show” = deiknumi. This is to show in a literal or figurative sense so it can be to teach, bring, or point out.
^V “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.
^VI “must” = dei. From deo (to tie, bind, compel; declare unlawful). This is what is necessary or proper. It is what is needed or what one should do – a duty or something inevitable. This refers to something absolutely necessary.

^VII “go” = aperchomai. From apo (from, away from) + erchomai (to come or go). This is to depart, follow, or go off in a literal or figurative sense.
^VIII “Jerusalem” = Hierosoluma. From Hebrew Yerushalaim (probably foundation of peace); {from yarah (to throw, shoot, be stunned; to flow as water so figuratively to instruct or teach) + shalam (to make amends, to be complete or sound)}. This is Jerusalem, dwelling of peace.
^IX “great” = polus. This is much, often, plenteous – a large number or a great extent.
^X “undergo…suffering” = pascho. Akin to penthos (mourning, sorrow). This is to be acted on for good or ill. It is often used for negative treatment. Properly, it means feeling strong emotions – especially suffering. It can also be the ability to feel suffering.

^XI “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.
^XII “chief priests” = archiereus. Related to “began” in v16:21. From archo (see note III above) + hiereus (a priest literal or figurative – of any faith); {from hieros (sacred, something sacred, temple, holy, set apart; something consecrated to God or a god)} This is a high or chief priest.
^XIII “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.

^XIV “be killed” = apokteino. From apo (from, away from) + kteino (to kill). To put to death, kill, slay. Figuratively, this word can mean abolish, destroy, or extinguish.
^XV “third” = tritos. From treis (three). This is third.
^XVI “day” = hemera. Perhaps from hemai (to sit). This is day, time, or daybreak.
^XVII “be raised” = egeiro. This is to awake, raise up or lift up. It can be to get up from sitting or lying down, to get up from sleeping, to rise from a disease or from death. Figuratively, it can be rising from inactivity or from ruins.

^XVIII “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.
^XIX “took…aside” = proslambano. 12x in NT. From pros (at, to, toward, with) + lambano (active acceptance/taking of what is available or what has been offered; emphasizes the choice and action of the individual). This is to take aside, accept, receive, or welcome. It can be to take in a friendly or hospitable sense or to eat (i.e. take food).
^XX “rebuke” = epitimao. From epi (on, upon, against, what is fitting) + timao (properly, this is setting a value or price on something, to estimate. Figuratively, it speaks to what level of honor we afford someone or something depending on our personal feeling toward it. By implication, this can mean to revere or honor); {from time (worth or perceived value; literally, price, but figuratively, the honor or value one sees in someone or something; can be esteem or dignity; can also mean precious or valuables); from tino (to pay, be punished, pay a penalty or fine because of a crime); from tio (to pay respect, value)}. This is to render what is due – to assign the value that is appropriate for the situation. So, it could mean to honor or to warn, to rebuke or to charge. Generally, it is a warning meant to guide someone away from doing something wrong or taking the wrong path. It can imply to forbid.

^XXI “saying” = lego. This is to speak, say, name, call, command. It is generally to convey verbally.
^XXII “God forbid” = hileos + su. Literally, “God be gracious to you.” Hileos is 2x in NT. From hilaos (gracious, benevolent) or from haireomai (to take, choose, or prefer); {probably related to airo (raise, take up, lift, remove)}. This is forgiving or merciful. It was used more broadly to describe appeasing the wrath of the gods. As merciful, it can be cheerful, attractive. Also, God forbid in the sense of a misfortune to be avoided.
^XXIII “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.
^XXIV “happen” = eimi. This is to be, exist.

^XXV “turned” = strepho. From trope (turning, shifting, a revolution; figuratively, a variation); from trepo (to turn). This is to turn, change, turn back, be converted; to turn around completely to take the opposite path or a completely different one.
^XXVI “said” = eiron. This is to speak say, answer, command.
^XXVII “get” = hupago. From hupo (by, under, under the authority of) + ago (lead, bring, guide, spend, drive, carry). This is to lead under so to depart, go away, or die. It is to lead away under the command of someone else, being given a mission or objective to carry out.
^XXVIII “behind” = opiso. From the same as opisthen (after, back, from the rear); probably from opis (back); from optanomai (to appear, be seen); perhaps from horao (become, seem, appear). This is back, behind, after.

^XXIX “Satan” = Satanas. From Hebrew satan (adversary, Satan); from satan (to be an adversary, attack, accuse, resist). This is Satan, the adversary, or an adversary.
^XXX “are” = eimi. Same as “happen” in v16:22. See note XXIV above.
^XXXI “hindrance” = skandalon. 15x in NT. Perhaps from kampto (to bend or bow). This is a stumbling block, offense, hindrance, or scandal. Properly, this is the part of the trap that triggers it shut on the victim. So, as a snare, it is anything that causes error or offense, something that makes one stumble or traps someone. This is where the word “scandal” comes from.

^XXXII “setting…mind” = phroneo. From phren (diaphragm, heart, intellect, understanding; figurative for personal opinion or inner mindset; thought regulating action; sympathy, feelings, cognition); perhaps from phrao (to rein in or curb). This is to think, judge, use one’s mind, have an opinion, shape one’s opinion through action. It refers to one’s insight or inner perspective expressing itself through behavior.
^XXXIII “divine” = theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
^XXXIV “human” = anthropos. Related to “behind” in v16:23. Probably from aner (man, male, husband) + ops (eye, face); {from optanomai (see note XXVIII above)}. This is human, humankind. Used for all genders.

^XXXV “told” = eiron. Same as “said” in v16:23. See note XXVI above.
^XXXVI “wish” = thelo. This is to wish, desire, will, or intend. It is to choose or prefer in a literal or figurative sense. It can also mean inclined toward or take delight in. It can have a sense of being ready to act on the impulse in question.
^XXXVII “come” = erchomai. Related to “go” in v16:21. See note VII above.
^XXXVIII “after” = opiso. Same as “behind” in v16:23. See note XXVIII above.

^XXXIX “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)}. This is a strong denial or rejection – utter denial, disowning, or repudiation.
^XL “take up” = airo. Related to “God forbid” in v16:22. See note XXII above.
^XLI “cross” = stauros. From the same as histemi (to stand, cause to stand). This is an upright stake, cross. Literally refers to the horizontal beam of a Roman cross, generally carried by the one convicted to die.
^XLII “follow” = akoloutheo. From a (with, fellowship, union) + keleuthos (road, way). This is to accompany or follow someone, especially the way a disciple does.

^XLIII “want” = thelo. Same as “wish” in v16:24. See note XXXVI above.
^XLIV “save” = sozo. From sos (safe, rescued, well). This is to save, heal, preserve, or rescue. Properly, this is taking someone from danger to safety. It can be delivering or protecting literally or figuratively. This is the root that “savior” and “salvation” come from in Greek.
^XLV “life” = psuche. From psucho (to breathe, blow). This is breath, the breath of life, the self, individual, soul. This is the word for that which makes a person unique – their identity, will, personality, affections. This isn’t the soul as the immortal part of us, but as our individuality. It is also not life as a general concept, but specific to people. This is where the words psyche and psychology come from.
^XLVI “lose” = apollumi. From apo (from, away from) + ollumi (to destroy or ruin; the loss that comes from a major ruination). This is to destroy, cut off, to perish – perhaps violently. It can also mean to cancel or remove.
^XLVII “find” = heurisko. This is to find, learn, or obtain. It is to discover something, which generally implies a period of searching for it. This is to find in a literal or figurative sense. This is where the word “heuristic” comes from.

^XLVIII “profit” = opheleo. 15x in NT. From ophelos (help, gain, profit); from ophello (to heap up or increase). This is to help, benefit, do good, or be useful.
^XLIX “them” = anthropos. Same as “human” in v16:23. See note XXXIV above.
^L “gain” = kerdaino. 17x in NT. From kerdos (profit, gain, advantage). This is to gain, win, or acquire. It is a word from the sphere of bartering and trading. Figuratively, it can mean trading up.

^LI “whole” = holos. This is whole, complete, or entire. It is a state where every member is present and functioning in concert. This is the root of the word “whole.”
^LII “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.
^LIII “forfeit” = zemioo. 6x in NT. From zemia (damage, loss, failed deal; business matter ending in fine or penalty or loss); probably related to damazo (to tame or subdue). This is to damage, cause a loss, punish, forfeit, be damaged or cast away.

^LIV “they” = anthropos. Same as “human” in v16:23. See note XXXIV above.
^LV “give” = didomi. To give, offer, place, bestow, deliver. This is give in a literal or figurative sense.
^LVI “in return for” = antallagma. 2x in NT. From anti (opposite, instead of, against) + allasso (to change, transform) {from allos (other, another; another of a similar kind or type)}. This is to exchange, an equivalent, a ransom.
^LVII “Son” = Huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.
^LVIII “Man” = anthorpos. Same as “human” in v16:23. See note XXXIV above.

^LIX “is to” = mello. Perhaps from melo (something that one is worried or concerned about, something one pays attention to or thinks about). Properly, this is ready, about to happen, to intend, delay, or linger. This is just on the point of acting.
^LX “angels” = aggelos. Related to “get” in v16:23. Probably from ago (see note XXVII 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.
^LXI “glory” = doxa. From dokeo (to have an opinion, seem, appear, suppose; a personal judgment; to think); from dokos (opinion). This is literally something that evokes a good opinion – something that connects to our understanding of intrinsic worth. The ultimate expression of this is, of course, God and God’s manifestation. So, this is opinion, honor, and dignity, but also praise, glory, renown, and worship.
^LXII “Father” = pater. This is father in a literal or figurative sense. Could be elder, senior, ancestor, originator, or patriarch.

^LXIII “repay” = apodidomi. Related to “give” in v16:26. From apo (from, away from) + didomi (see note LV 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.
^LXIV “everyone” = 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.
^LXV “what has been done” = praxis. 6x in NT. From prasso (to do or practice – something done on an on-going basis or by habit; to accomplish, attend, or commit). This is an action, deed, business, practice, or function. It implies ongoing activity or responsibility.

^LXVI “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.
^LXVII “tell” = lego. Same as “saying” in v16:22. See note XXI above.
^LXVIII “standing” = histemi. Related to “cross” in v16:24. See note XLI above.

^LXIX “taste” = geuomai. 15x in NT. This is to taste, which implies eating. It can be used figuratively to mean experience, whether positively or negatively.
^LXX “death” = thanatos. From thnesko (to die, be dead). This is death, whether literal or spiritual. It can also refer to something that is fatal.
^LXXI “see” = horao. Related to “behind” and “human” in v16:23. See note XXVIII above.
^LXXII “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.

^LXXIII “six” = hex. 13x in NT. This is six.
^LXXIV “took” = paralambano. Related to “took…aside” in v16:22. From para (beside, by, in the presence of) + lambano (see note XIX above). This is to receive, take, acknowledge, associate with. It can also mean to take on an office or to learn.
^LXXV “James” = Iakob. 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.

^LXXVI “brother” = adelphos. From a (with, community, fellowship) + delphus (womb). This is a brother in a literal or figurative sense. It is also used of another member of the Church.
^LXXVII “John” = Ioannes. Related to “Jesus” In v16:21. From Hebrew yochanan (Johanan); from Yehochanan (“the Lord has been gracious”); {from YHVH (see note I above) + chanan (beseech, show favor, be gracious; properly, to bend in kindness to someone with less status). This is John, meaning “the Lord has been gracious.”
^LXXVIII “led” = anaphero. 10x in NT. From ana (up, back, among, again, anew) + phero (to bear, bring, lead, make known publicly; to carry in a literal or figurative sense). This is to carry or lead up as to a goal or particular destination. It can also be used for offering a sacrifice.

^LXXIX “high” = hupselos. 12x in NT– in Matthew’s and Luke’s Temptation story as well as Matthew and Mark’s Transfiguration accounts. From hupsos (height, high position, heaven, dignity, eminence; elevation, altitude; to be exalted); from hupsi (on high, aloft); from huper (over, above, beyond). This is high, lofty, or exalted. It can be lofty in elevation or in character.
^LXXX “mountain” = oros. Related to “God forbid” in v16:22 & “take up” in v16:24. Perhaps from oro (to rise); perhaps akin to airo (see note XXII above). This is mountain or hill.
^LXXXI “themselves” = idios. This is something that belongs to you or that is personal, private, apart. It indicates a stronger sense of possession than a simple possessive pronoun. This is where “idiot” comes from (denoting someone who hasn’t had formal training or education and so they rely on their own understanding).

^LXXXII “transfigured” = metamorphoo. 4x in NT. From meta (with among, behind, beyond; implies a change following contact or action) + morpho (to form, mold, shape; coming into the shape that signified inner essence) {from morphe (form, shape, external appearance; an appearance that embodies inner essence; figuratively, the nature of something); {perhaps from meros (a part or share, portion); {from meiromai (to get one’s allotment or portion)}. This is to transform or change. It is the root that “metamorphosis” comes from.
^LXXXIII “face” = prosopon. Related to “behind” and “human” in v16:23 & “see” in v16:28. From pros (at, towards, with) + ops (see note XXXIV above). This is the face, surface, or front. It can imply presence more generally.
^LXXXIV “shone” = lampoo. 7x in NT. This is to shine or beam in a literal or figurative sense. This is the root that the word “lamp” comes from.
^LXXXV “sun” = helios. This is sun, which would imply light in general or the east.

^LXXXVI “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.
^LXXXVII “became” = 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.
^LXXXVIII “bright” = leukos. Related to luke (light). This is bright, white, or brilliant.
^LXXXIX “light” = phos. From phao (to shine or make visible, especially with rays of light); from the same as phaino (to bring light, cause to appear, shine, become visible or clear). 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.

^XC “suddenly” = 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.
^XCI “appeared” = horao. Same as “see” in v16:28. See note LXXI above.
^XCII “Moses” = Mouses. From Hebrew Mosheh (Moses); from mashah (to pull out in a literal or figurative sense, to draw out) OR from Egyptian mes or mesu (child, son i.e. child of…). This is Moses – the one drawn out from the water, which is to say, rescued. If derived from the Egyptian, his name would share a root with Rameses and Thutmose.
^XCIII “Elijah” = Elias. Related to “Jesus” in v16:21 & “John” in v17:1. From Hebrew Eliyyah (Elijah) {from El (God, god) + Yah (the shortened form of the name of the God of Israel; God, Lord); {from YHVH (see note I above)}. This is Elijah, “The Lord is God.”
^XCIV “talking” = sullaleo. 6x in NT. From sun (with, together with) + laleo (to talk, say, preach); {from lalos (talkative)}. This is to talk together, discuss.

^XCV “said” = 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.
^XCVI {untranslated} = eiron. Same as “said” in v16:23. See note XXVI above.
^XCVII “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.

^XCVIII “set up” = poieo. This is to make, do, act, construct, abide, or cause.
^XCIX “three” = treis. Related to “third” in v16:21. See note XV above.
^C “tents” = skene. Perhaps related to skeuos (vessel, tool, container, implement; also vessel in a figurative or literal sense) or perhaps related to skia (shadow, thick darkness, outline; figurative for a spiritual situation that is good or bad). This is a tent, booth, tabernacle, or dwelling. It could be a cloth hut. This is a tent in a literal or figurative sense.
^CI “one” = heis. This is one, a person, only, some.

^CII “speaking” = laleo. Related to “talking” in v17:3. See note XCIV above.
^CIII “bright” = photeinos. Related to “light” in v17:2. 5x in NT From phos (see note LXXXIX above) OR from phao (see note XV above). This is full of light, shining, brilliant, transparent, or well-illumined.
^CIV “cloud” = nephele. From nephos (cloud; figurative for a great crowd or multitude). This is cloud or cloudiness.
^CV “overshadowed” = episkiazo. Related to “dwellings” in v17:4. 5x in NT– 3x in the Transfiguration, 1x of the annunciation, 1x of Peter healing the sick with his shadow. From epi (on, upon, against, what is fitting) + skia (see note C above). This is to envelop, cast a shadow on.
^CVI {untranslated} = idou. Same as “suddenly” in v17:3. See note XC above.
^CVII “voice” = phone. Related to light” in v17:2 & “bright” in v17:5.

^CVIII “said” = lego. Same as “saying” in v16:22. See note XXI above.
^CIX “Beloved” = agapetos. From agape (love, goodwill, benevolence; God’s divine love); from agapao (to love, take pleasure in, esteem; to prefer). This is Beloved or very dear one. It is a title for the Messiah, but also for Christians. Properly, this is one who personally experiences God’s love.
^CX “am well pleased” = eudokeo. Related to “glory” in v16:27. From eu (good, well, well done) + dokeo (see note LXI above). This is to think well of, to be pleased or resolved. Properly, this is what someone finds good or acceptable – approving of some action or generally thinking well of.
^CXI “listen” = akouo. This is hear or listen, but it also means to understand by hearing. This is where the word “acoustics” comes from.

^CXII “heard” = akouo. Same as “listen” in v17:5. See note CXI above.
^CXIII “fell” = pipto. This is to fall literally or figuratively.
^CXIV “to the ground” = epi + prosopon + autos. Literally, “on their face.” Prosopon is the same as “face” in v17:2. See note LXXXIII above.
^CXV “overcome by fear” = 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 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.

^CXVI “came” = proserchomai. Related to “go” in v16:21 & “become” in v16:24. From pros (for, at, towards) + erchomai (see note VII above). This is to approach, draw near, come up to. It is also used figuratively to mean worship.
^CXVII “touched” = haptomai. From hapto (to touch, handle, kindle, lay hold of). This is a touch that has an impact on what is being touched – it has an influence on the recipient so that the recipient is changed.
^CXVIII “saying” = eiron. Same as “said” in v16:23. See note XXVI above.
^CXIX “get up” = egeiro. Same as “be raised” in v16:21. See note XVII above.
^CXX “be afraid” = phobeo. Same as “overcome by fear” in v17:6. See note CXV above.

^CXXI “raised” = epairo. Related to “God forbid” in v16:22 & “take up” in v16:24 & “mountain” in v17:1. 19x in NT. From epi (on, upon, among, what is fitting) + airo (see note XXII above). This is to lift up or raise in a literal or figurative sense. Figuratively, it could mean to exalt oneself.
^CXXII “eyes” = ophthalmos. Related to “behind” and “human” in v16:23 & “see” in v16:28 & “face” in v17:2. From optanomai (see note XXVIII above). This is eye or sight. It is used figuratively for the mind’s eye, a vision, or for envy.
^CXXIII “alone” = monon. From monos (alone, single, remaining, mere, desolate); from meno (to stay, abide, wait, endure). This is merely, only, simply, sole. It can also imply alone.