Mark 1:21-45

^I “went” = eisporeuomai. 18x in NT. From eis (to, into, for, among) + poreuomai (to go, travel, journey, die; refers to transporting things from one place to another; focuses on the personal significance of the destination); {from poros (passageway)}. 18x in NT. This is to enter or journey in in a literal or figurative sense.
^II “Capernaum” = Kapernaoum. 16x in NT. From Hebrew kaphar (village with walls); {from the same as kephir (a young lion, village); from kaphar (to appease, cover, pacify, cancel)} + Nachum (Nahum, “comfortable”); {from nacham (a strong breath or sigh; to be sorry, to pity, console, comfort, or repent; also to comfort oneself with thoughts of vengeance)}. This is Capernaum, meaning “Nahum’s village.”
^III {untranslated} = eutheos. From euthus (immediately, upright, straight and not crooked); {perhaps from eu (good, well, well done, rightly) + tithemi (to place, lay, set, establish)}. This is directly, soon, at once.

^IV “Sabbath” = sabbaton. From Hebrew shabbath (sabbath); from shabath (to rest, stop, repose, cease working; by implication, to celebrate). This is the sabbath. It can also be used as shorthand for a week i.e. the time between two sabbaths.
^V “entered” = eiserchomai. From eis (to, into, for, among) + erchomai (to come, go). This is to go in in a literal or figurative sense.
^VI “synagogue” = sunagoge. From sun (with, together with, closely associated) + ago (to lead, bring, carry, guide, go, drive). Literally, this is a bringing together, a place of assembly. The term can be used for the people or for the place where they assemble. It is also sometimes used of Christian churches in the New Testament. So, this is synagogue, assembly, congregation, or church. This is where the word “synagogue” comes from.
^VII “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.

^VIII “astounded” = ekplesso. 13x in NT. From ek (out, out of) + plesso (to pound, strike, flatten; figuratively, cause a calamity). This is to strike with panic, astonish shock. It is a moment that shakes someone from their senses and leaves them dumbfounded or at a loss.
^IX “teaching” = didache. Related to “taught” in v21. From didasko (see note VII above). This is teaching or doctrine.
^X {untranslated} = eimi. This is to be, exist.

^XI “having” = echo. This is to have, hold, possess.
^XII “authority” = exousia. Related to {untranslated} in v22. From exesti (to be permitted or lawful); {from ek (out, out of) + eimi (see note X above.)}. This is power to act or weight. It especially denotes moral authority or influence. It can mean domain, liberty, freedom, capacity, mastery, right, force, or strength.
^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 “just then” = eutheos. Same as {untranslated} in v21. See note III above.
^XV “was” = eimi. Same as {untranslated} in v22. See note X above.
^XVI “man” = anthropos. Probably from aner (man, male, husband) + ops (eye, face); {from optanomai (to appear, be seen); perhaps from horao (become, seem, appear)}. This is human, humankind. Used for all genders.

^XVII “unclean” = akathartos. From a (not, without) + kathairo (to cleanse or purify by purging out unwanted elements); {from katharos (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)}. This is unclean or impure, whether a thing or a person. It is something that is not mixed with something that would taint. This is unclean in a ritual or moral sense. It can also mean demonic or foul.
^XVIII “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.
^XIX “cried out” = anakrazo. 5x in NT. From ana (up, again, back, anew) + krazo (to cry out, scream, shriek; onomatopoeia for the sound of a raven’s call; figuratively, this is means crying out urgently without intelligible words to express something that is deeply felt). This is to cry or shout out loudly. It can be excited or as a scream.
^XX {untranslated} = lego. This is to speak, say, name, call, command. It is generally to convey verbally.

^XXI “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.
^XXII “Nazareth” = Nazarenos. 6x 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
^XXIII “come” = erchomai. Related to “entered” in 21. See note V above.
^XXIV “destroy” = 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.

^XXV “know” = eido. This is to know, consider perceive, appreciate, behold, or remember. It means seeing with one’s eyes, but also figuratively, it means perceiving – seeing that becomes understanding. So, by implication, this means knowing or being aware.
^XXVI “Holy” = hagios. From hagnos (holy, sacred, pure ethically, ritually, or ceremonially; prepared for worship, chaste, unadulterated, pure to the core; undefiled by sin; figurative for innocent, modest, perfect). God is totally different from humanity and thus set apart. That which is consecrated to worship God (elements of worship) or to serve God (as the saints) are holy because they are now set apart for God’s purposes. Holy because important to God. This is sacred physically, pure. It can be morally blameless or ceremonially consecrated.
^XXVII “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.

^XXVIII “rebuked” = 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.
^XXIX “saying” = lego. Same as {untranslated} in v24. See note XX above.
^XXX “be quiet” = phimoo. 8x in NT. From phimos (a muzzle). This is to muzzle so speechless, silence, quiet.
^XXXI “come” = exerchomai. Related to “entered” in v21 & “come” in v24. From ek (from, from out of) + erchomai (see note V above). This is to go out, depart, escape, proceed from, spread news abroad.

^XXXII “convulsing” = sparasso. 3x in NT– all 3 in the Gospels of a spirit convulsing a person. Akin to spairo (to gasp). This is to shake, convulse, mangle, tear.
^XXXIII “crying” = phoneo. From phone (voice, sound, tone or noise; also a language or dialect); probably from 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 to call out, summon, shout, address. It is making a sound whether of an animal, a person, or an instrument.
^XXXIV “loud” = megas. This is big in a literal or figurative sense – great, large, exceeding, abundant, high, mighty, perfect, strong, etc.
^XXXV “voice” = phone. Related to “crying” in v26. See note XXXIII above.
^XXXVI “came” = exerchomai. Same as “come” in v25. See note XXXI above.

^XXXVII “all” = hapas. From hama (at once, together with) + pas (all, every, every kind of) OR from a (with) + pas (see above). This is all; every part working together as a unit.
^XXXVIII “amazed” = thambeo. 3x in NT. From thambos (amazement, wonder, being stunned or dumbfounded because something unusual happened; it can be positive or negative); akin to tapho (dumbfounded). This is astonish, amaze, be terrified or dumbfounded. It can denote wonder or terror – either way, as a surprise.
^XXXIX “kept on asking” = suzeteo. 10x in NT. From sun (with, together with) + zeteo (to seek, search for, desire. searching for something by inquiring or investigation; to seek in a literal or figurative sense; to worship God). This is to seek together so a joint investigation, to argue, discuss, or debate.
^XL {untranslated} = lego. Same as {untranslated} in v24. See note XX above.

^XLI “new” = kainos. This is not new as in new versus old. This is new in the sense of novel, innovative, or fresh.
^XLII “commands” = epitasso. 10x in NT. From epi (on, upon, to, against, what is fitting) + tasso (to arrange, appoint, determine). This is to arrange, command, charge, order. It is a command that brings things into their proper order – so that they fit together.
^XLIII “obey” = hupakouo. From hupo (by, under, about, subordinate to) + akouo (listen, hear, understand through hearing). This is to listen, to attend to, or obey. It is acting subordinate to one who speaks – heeding a command or authority.

^XLIV “at once” = eutheos. Same as {untranslated} in v21. See note III above.
^XLV “fame” = akoe. Related to “obey” in v27. From akouo (see note XLIII above). This is hearing, ear, audience, fame, report, rumor.
^XLVI “began to spread” = exerchomai. Same as “come” in v25. See note XXXI above.
^XLVII “throughout” = pantachou + eis + holos. Pantachou is related to “all” in v27. 8x in NT. From pas (see note XXXVII above). This is everywhere. Holos 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.”

^XLVIII “surrounding region” = perichoros. 9x in NT. From peri (all-around, encompassing, excess) + chora (space, land, region, fields, open area – the countryside in contrast to the town); {from chasma (gap, gulf, chasm, open space); from chasko (to gape, yawn)}. This is neighboring, surrounding region, circum-adjacent.
^XLIX “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.
^L “as soon as” = eutheos. Same as {untranslated} in v21. See note III above.
^LI “left” = exerchomai. Same as “come” in v25. See note XXXI above.
^LII “entered” = erchomai. Same as “come” in v24. See note XXIII above.
^LIII “house” = oikia. From oikos (house – the building, the household, the family, descendants; the temple). This is a house, household, goods, property, family, or means.

^LIV “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.”
^LV “Andrew” = Andreas. Related to “man” in v23. 13x in NT. From aner (see note XVI above). This is Andrew, meaning manly.
^LVI “James” = Iakobos. From Hebrew Yaaqob (Jacob); from the same as aqeb (heel, hind part, hoof, rear guard of an army, one who lies in wait, usurper). This is James, meaning heel grabber or usurper.
^LVII “John” = Ioannes. Related to “Jesus” in v24. From Hebrew yochanan (Johanan); from Yehochanan (“the Lord has been gracious”); {from YHVH (see note XXI 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.”

^LVIII “mother-in-law” = penthera. 6x in NT. From pentheros (specifically a wife’s father). This is the wife’s mother.
^LIX “was in bed” = katakeimai. 12x in NT. From kata (down, against, throughout, among) + keimai (to lie, recline, be placed, lie outstretched, be appointed). This is to lie down, whether for a meal or as one sick in bed.
^LX “fever” = puresso. 2x in NT. From pur (fire, lightning, heat from the sun; figuratively, strife or trials). This is being on fire or sick with a fever.
^LXI “told” = lego. Same as {untranslated} in v24. See note XX above.

^LXII “came” = proserchomai. Related to “entered” in v21 & “come” in v24 & “come” in v25. From pros (for, at, towards) + erchomai (see note V above). This is to approach, draw near, come up to. It is also used figuratively to mean worship.
^LXIII “took” = 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.
^LXIV “hand” = cheir. Perhaps from cheimon (winter, storm – winter as the rainy season); related to the base of chasma (chasm, gap, gulf); from chasko (to yawn). 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.

^LXV “lifted…up” = 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.
^LXVI “fever” = puretos. Related to “fever” in v30. 6x in NT. From pur (see note LX above) OR from puresso (see note LX above). This is inflamed or fever.
^LXVII “left” = aphiemi. From apo (from, away from) + hiemi (to send). This is send away, release, permit, forgive, allow to depart, discharge, or send forth.
^LXVIII “began to serve” = 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.

^LXIX “evening” = opsios. 15x in NT. Related to “man” in v23 above. 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 (see note XVI above). This is afternoon, evening, nightfall, or late.
^LXX {untranslated} = 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.
^LXXI “sunset” = duno + ho + helios. Duno is 2x in NT. From duo (to sink). This is to enter, go down, or set. Helios is sun, which would imply light in general or the east.
^LXXII “brought” = phero. This is to bear, bring, lead, or make known publicly. It is to carry in a literal or figurative sense.

^LXXIII “all” = pas. Related to “all” in v27 & “throughout” in v28. See note XXXVII above.
^LXXIV “were” = echo. Same as “having” in v22. See note XI above.
^LXXV “sick” = kakos. 16x in NT. From kakos (bad, evil, harm, ill; evil that is part of someone’s core character – intrinsic, rotted, worthless, depraved, causing harm; 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). This is wrongly, badly, cruelly, with bad motives, misery connected to affliction. It can be physically badly or morally badly, i.e. evilly.
^LXXVI “possessed with demons” = daimonizomai. 13x in NT. From daimon (evil spirit, demon, fallen angel); perhaps from daio (giving out destinies). This is being demon-possessed or under an evil spirit’s power. This root is where the word “demon” comes from.

^LXXVII “whole” = holos. Same as “throughout” in v28. See note XLVII above.
^LXXVIII “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.
^LXXIX “gathered” = episunago. Related to “synagogue” in v21. 8x in NT– all in the Gospels, including Jesus’s lament to gather the people together as a hen gathers her brood. From epi (on, upon, what is fitting) + sunago (to lead together and so to assemble, bring together, welcome with hospitality, or entertain); {from sun (with, together with, closely associated) + ago (see note VI above)}. This is to gather, assembly. It is to come together for a reason.
^LXXX “door” = thura. This is opening or closure so it’s a door, gate, or entrance. Figuratively, this can refer to an opportunity.

^LXXXI “cured” = therapeuo. From therapon (servant, attendant, minister); perhaps from theros (properly heat and so used for summer); from thero (to heat). This is to serve, care, attend, heal, or cure. Since it means to attend to, it can be used for doctors, but also for those who serve God. So, it can mean worship. This is where the word “therapy” comes from.
^LXXXII “many” = polus. This is much, often, plenteous – a large number or a great extent.
^LXXXIII “various” = poikilos. 10x in NT. This is varied, diverse, having different colors or varied character.
^LXXXIV “diseases” = nosos. 11x in NT. This refers to a disease that is chronic and enduring. It can also be used for a moral failing.

^LXXXV “cast out” = ekballo. From ek (from, from out of) + ballo (to throw, cast, place, put, drop). This is to throw, put out, produce, expel, banish. It is eject in a literal or figurative sense.
^LXXXVI “demons” = daimonion. Related to “possessed with demons” in v32. See note LXXVI above.
^LXXXVII “permit” = aphiemi. Same as “left” in v31. See note LXVII above.
^LXXXVIII “speak” = laleo. From lalos (talkative). This is to talk, say, or preach.
^LXXXIX {untranslated} = eimi + Christos. Some manuscripts add “to be Christ.” Eimi is the same as {untranslated} in v22. See note X above. Christos is from chrio (consecrate by anointing with oil; often done for prophets, priests, or kings). Literally, the anointed one, Christ. The Greek word for Messiah.

^XC “morning” = proi. 12x in NT. From pro (before, earlier than, ahead, prior). This is early, at dawn, during the daybreak watch.
^XCI “still very” = lian. 12x in NT. This is very, exceedingly, utterly, vigorously.
^XCII “dark” = ennuchos. 1x in NT. From en (in, at, by, with, among) + nux (night, evening). This is by night or before day.
^XCIII “got up” = anistemi. From ana (upwards, up, again, back, anew) + histemi (to make to stand, place, set up, establish, appoint, stand by, stand still, stand ready, stand firm, be steadfast). This is to raise up, rise, appear. It is to stand up literally or figuratively. Can also mean to resurrect.

^XCIV “went out” = exerchomai. Same as “come” in v25. See note XXXI above.
^XCV {untranslated} = aperchomai. Related to “entered” in v21 & “come” in v24 & “come” in v25 & “came” in v31. From apo (from, away from) + erchomai (see note V above). This is to depart, follow, or go off in a literal or figurative sense.
^XCVI “deserted” = eremos. Properly, a place that is not settled or farmed, not populated. It could be a deserted area or a desert place. It could be seen as secluded, solitary, or lonesome. Any kind of vegetation is sparse, but so are people generally.

^XCVII “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.
^XCVIII “prayed” = 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.
^XCIX “his companions” = ho + meta + autos. Literally, “those with him.”
^C “hunted for” = katadioko. Related to “began to serve” in v31. 1x in NT. From kata (down, against, according to, throughout) + dioko (see note LXVIII above). This is to follow, pursue closely.

^CI “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.
^CII “everyone” = pas. Same as “all” in v32. See note LXXIII above.
^CIII “searching” = zeteo. Related to “kept on asking” in v27. See note XXXIX above.

^CIV “answered” = lego. Same as {untranslated} in v24. See note XX above.
^CV “go” = ago. Related to “synagogue” in v21 & “gathered” in v33. See note VI above.
^CVI “neighboring” = allachothen. 2x in NT. From allos (other, another; another of a similar kind or type). This is neighboring, from somewhere else, another way.
^CVII “towns” = komopolis. Related to “in bed” in v30 & to “city” in v33 & to “many” in v34. 1x in NT. From kome (a village as contrasted with a city that has a wall); {perhaps from keimai (see note LIX above)} + {from polis (see note LXXVIII above) OR perhaps from polus (see note LXXXII above)}. This is a country town or a village without walls.

^CVIII “proclaim” = kerusso. This is to proclaim, preach, publish. Properly, it is to act as a herald – announcing something publicly with confidence and/or to persuade.
^CIX “came out to do” = exerchomai. Same as “come” in v25. See note XXXI above.
^CX “went” = erchomai. Same as “come” in v24. See note XXIII above.
^CXI “all” = holos. Same as “throughout” in v28. See note XLVII above.

^CXII “man with a skin disease” = lepros. 9x in NT. From lepis (fish scale, skin flake); from lepo (to peel). This is scaly or leprous. It can also refer to a person with leprosy.
^CXIII “came” = erchomai. Same as “come” in v24. See note XXIII above.
^CXIV “begging” = 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.

^CXV “kneeling” = gonupeteo. 4x in NT. From gonu (knee) + pipto (to fall in a literal or figurative sense). This is to kneel or bow for supplication or entreaty.
^CXVI “are willing” = 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.
^CXVII “can” = dunamai. This is to be able, or something that is possible. It can also be empowered or being powerful. The Greek word for “miracle” (dunamis) comes from this root.
^CXVIII “make…clean” = katharizo. Related to “unclean” in v23. From katharos (see note XVII above). This is to cleanse, make clean, purify, purge, or declare to be clean. Like its roots, it includes cleansing in a literal, ritual, or spiritual sense. Being pure or purified is not something that is only available to the rare few or the innocent. Anyone can be purified.

^CXIX “moved with pity” = splagchnizomai. 12x in NT– 8x of Jesus having compassion on people or crowds. From splanxnon (inner organs, entrails; seen as the root of emotions). This is moved to compassion from deep within oneself – visceral empathy or sympathy, being deeply moved.
^CXX “stretched out” = 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.
^CXXI “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.

^CXXII “immediately” = eutheos. Same as {untranslated} in v21. See note III above.
^CXXIII “skin disease” = lepra. Related to “man with a skin disease” in v40. 4x in NT. From the same as lepis (see note CXII above). This is scaliness, referring to a skin disease. Traditionally, it was translated leprosy.
^CXXIV “left” = aperchomai. Same as {untranslated} in v35. See note XCV above.
^CXXV “sternly warning” = embrimaomai. 5x in NT. From en (in, on, at, by, with) + brimaomai (snorting due to anger). This is affected by anger, stern admonishment, scolding, or being deeply moved. It is snorting displeasure or anger or roaring from rage. It can also mean to blame, sigh or murmur against someone.
^CXXVI “sent…away” = ekballo. Same as “cast out” in v34. See note LXXXV above.

^CXXVII “see” = horao. Related to “man” in v23 & “evening” in v32. See note XVI above.
^CXXVIII “say” = eiron. This is to speak say, answer, command.
^CXXIX “go” = hupago. Related to “synagogue” in v21 & “gathered” in v33 & “go” in v38. From hupo (by, under, under the authority of) + ago (see note VI above). 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.
^CXXX “show” = deiknumi. This is to show in a literal or figurative sense so it can be to teach, bring, or point out.
^CXXXI “priest” = hiereus. From hieros (sacred, something sacred, temple, holy, set apart; something consecrated to God or a god). This is a priest, used for Jewish and Gentile priests.

^CXXXII “offer” = prosphero. Related to “brought” in v32. From pros (at, to, with, towards, advantageous for) + phero (see note LXXII above). This is to offer gifts or sacrifices, to bring up.
^CXXXIII “cleansing” = katharismos. Related to “unclean” in v23 & “make…clean” in v40. 7x in NT. From katharizo (see note CXVIII above). This is cleansing or purification. It can be used in a literal, ritual, or moral sense.
^CXXXIV “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.
^CXXXV “commanded” = prostasso. Related to “commands” in v27. 7x in NT. From pros (at, to, toward, with) + tasso (see note XLII above). This is to allot, place, appoint, or instruct. This is allotting with a focus on the one who is making the allotment decisions. Figuratively, this can also mean to enjoin.
^CXXXVI “testimony” = marturion. 19x in NT. From martus (a witness whether having heard or seen something; witness literally, judicially, or figuratively; by analogy, a martyr). This is something that counts as evidence whether a witness, testimony, or other proof.

^CXXXVII “went out” = exerchomai. Same as “come” in v25. See note XXXI above.
^CXXXVIII “began” = archomai. From archo (to rule, begin, have first rank or have political power). This is to begin or rule.
^CXXXIX “freely” = polus. Same as “many” in v34. See note LXXXII above.
^CXL “spread” = diaphemizo. Related to “crying” and “voice” in v26. 3x in NT. From dia (through, because of, across, thoroughly) + phemizo (to tell a report); {from pheme (saying, news, rumor, fame); from phemi (see note XXXIII above)}. This is to report, share news broadly.
^CXLI “word” = logos. Related to {untranslated} in v24. From lego (see note XX above). This is word, statement, speech, analogy. It is a word that carries an idea or expresses a thought, a saying. It could refer to a person with a message or reasoning laid out in words. By implication, this could be a topic, line of reasoning, or a motive. It can be used for a divine utterance or as Word – Christ.

^CXLII “go” = eiserchomai. Same as “entered” in v21. See note V above.
^CXLIII “town” = polis.  Same as “city” in v33. See note LXXVIII above.
^CXLIV “openly” = phaneros. Related to “crying” and “voice” in v26 & “spread” in v45. 3x in NT. From phaneros (visible, apparent, clear, shining); {from phos (light, a source of light, fire, or radiance; light with specific reference to what it reveals; luminousness whether natural or artificial, abstract or concrete, literal or figurative); from phao (see note XXXIII above)}. This is openly, publicly, evidently. Literally, it refers to something that comes to light.

^CXLV “stayed” = eimi. Same as {untranslated} in v22. See note X above.
^CXLVI “country” = eremos + topos. Literally “solitary places.” Eremos is the same as “deserted” in v35. See note XCVI above. Topos is the same as “place” in v35. See note XCVII above.
^CXLVII “came” = erchomai. Same as “come” in v24. See note XXIII above.
^CXLVIII “from every quarter” = pantothen. Related to “all” in v27 & “throughout” in v28 & “all” in v32. 3x in NT. From pas (see note XXXVII above). This is everywhere, all sides.