Mark 14:22-42

^I “eating” = esthio. This is to eat or figuratively to devour or consume like rust.
^II “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.
^III “loaf of bread” = artos. Perhaps from airo (raise, take up, lift, remove). This is bread or a loaf. It is a loaf as raised.
^IV “blessing” = eulogeo. From eu (good, well, well done, rightly) + 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 (to speak, tell, mention)}. 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.

^V “broke” = klao. 14x in NT. This is to break, to break in pieces as one breaks bread.
^VI “gave” = didomi. To give, offer, place, bestow, deliver. This is give in a literal or figurative sense.
^VII “said” = eiron. This is to speak say, answer, command.
^VIII “is” = eimi. This is to be, exist.
^IX “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.

^X “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.
^XI “giving thanks” = eucharisteo. Related to “blessing” in v22. From eu (see note IV 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.
^XII “all” = pas. This is all or every.
^XIII “drank” = pino. Related to “cup” in v23. See note X above.

^XIV “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).
^XV “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.
^XVI “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.
^XVII “many” = polus. This is much, often, plenteous – a large number or a great extent.

^XVIII “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.
^XIX “tell” = lego. Related to “blessing” in v22. See note IV above.
^XX “fruit” = gennema. 8x in NT. From gennao (to beget, give birth to, or bring forth; properly, procreation by the father, but used of the mother by extension; figuratively, to regenerate); from genna (descent, birth); from genos (family, offspring, kin – in a literal or figurative sense); from ginomai (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). This is offspring, child, fruit, brood, or produce in a literal or figurative sense.
^XXI “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.

^XXII “day” = hemera. Perhaps from hemai (to sit). This is day, time, or daybreak.
^XXIII “new” = kainos. This is not new as in new versus old. This is new in the sense of novel, innovative, or fresh.
^XXIV “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.
^XXV “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.

^XXVI “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.
^XXVII “went out” = exerchomai. From ek (from, from out of) + erchomai (to come, go). This is to go out, depart, escape, proceed from, spread news abroad.
^XXVIII “Mount” = oros. Related to “loaf of bread” in v22. Perhaps from oro (to rise); perhaps akin to airo (see note III above). This is mountain or hill.
^XXIX “Olives” = elaia. 15x in NT. This is olive or olive tree. Sometimes, it refers to the chosen people.

^XXX “Jesus” = Iesous. From Hebrew Yehoshua (Joshua, the Lord is salvation); {from YHVH (proper name of the God of Israel; the self-existent and eternal one); {from havah (to become) or from hayah (to come to pass, become, be)} + yasha (to deliver, defend, help, preserve, rescue; properly, to be open, wide or free, which implies being safe. So, in a causative sense, this is to free someone)}. This is Jesus or Joshua in Greek – the Lord saves or the Lord is salvation.
^XXXI “said” = lego. Same as “tell” in v25. See note XIX above.
^XXXII “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.
^XXXIII Some manuscripts add “from me on this night” = en + emou + epi + ho + nux. Nux is night in a literal or figurative sense.

^XXXIV “written” = grapho. This is to write or describe. It is where the word “graphic” comes from.
^XXXV “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).
^XXXVI “shepherd” = poimen. 18x in NT. This is shepherd or pastor – one who protects. It is also used figuratively to mean ruler. 
^XXXVII “sheep” = probaton. Related to “kingdom” in v25. 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 XXIV above)}}. This is literally easily led and so a sheep or another grazing animal. Also use figuratively of people who are led easily.
^XXXVIII “be 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.

^XXXIX “raised 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.
^XL “go before” = proago. From pro (before, first, in front of, earlier) + ago (lead, bring, carry, drive, guide, go). This is to lead, go before, bring forward, walk ahead. It can be before in location or in time.
^XLI “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.
^XLII “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.
^XLIII “said” = phemi. From phao (to shine). This is to declare, say, or use contrasts in speaking to shed light on one point of view.

^XLIV “said” = lego. Same as “tell” in v25. See note XIX above.
^XLV “very” = semeron. Related to “day” in v25. From hemera (see note XXII above). This is today, now, at present.
^XLVI “night” = nux. Same as {untranslated} in v27. See note XXXIII above.
^XLVII “cock” = alektor. 12x in NT. Perhaps from aleko (to ward off). This is a cock or rooster.

^XLVIII “crows” = phoneo. Related to “said” in v29. From phone (voice, sound, tone or noise; also a language or dialect); probably from phemi see note XLIII above). This is to call out, summon, shout, address. It is making a sound whether of an animal, a person, or an instrument.
^XLIX “twice” = dis. 7x in NT. From duo (two, both). This is twice, entirely, again.
^L “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.
^LI “three times” = tris. 12x in NT. From treis (three). This is three times.

^LII “said” = laleo. From lalos (talkative). This is to talk, say, or preach.
^LIII “vehemently” = 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.
^LIV “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.
^LV “die with” = sunapothnesko. 3x in NT. From sun (with, together with) + apothnesko (to die off; death with an emphasis on the way that death separates; to wither or decay); {from apo (from, away from) + thnesko (to die, be dead)}. This is to die with or similarly to.
^LVI “said” = eiron. Same as “said” in v22. See note VII above.

^LVII “went” = erchomai. Related to “went out” in v26. See note XXVII above.
^LVIII “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.
^LIX “called” = 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.
^LX “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.

^LXI “said” = lego. Same as “tell” in v25. See note XIX above.
^LXII “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.
^LXIII “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.
^LXIV “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.

^LXV “took” = paralambano. Related to “took” in v22. From para (beside, by, in the presence of) + lambano (see note II above). This is to receive, take, acknowledge, associate with. It can also mean to take on an office or to learn.
^LXVI “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.
^LXVII “John” = Ioannes. Related to “Jesus” in v27. From Hebrew yochanan (Johanan); from Yehochanan (“the Lord has been gracious”); {from YHVH (see note XXX 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.”

^LXVIII “began” = archomai. From archo (to rule, begin, have first rank or have political power). This is to begin or rule.
^LXIX “be distressed” = ekthambeo. 4x in NT– 1x when Jesus healed a boy with a spirit and the crowd was overcome with awe in Mark 9:15, 1x when Jesus was distressed at Gethsemane in Mark 14:33 & 2x when Mary Magdalene, Mary, and Salome were alarmed at seeing the angel at the empty tomb and the angel says, “do not be alarmed” in Mark 16:5-6. From ekthambos (amazed, filled with wonder that affects the viewer greatly); {from ek (from, from out of) + thambos (amazement, wonder, being stunned or dumbfounded because something unusual happened; it can be positive or negative); {akin to tapho (dumbfounded)}}. This is to amaze, be full of awe, to be distressed.
^LXX “agitated” = ademoneo. 3x in NT. Perhaps from adeo (to be full to the point of loathing). This is being distressed, troubled, fearful, lacking courage.

^LXXI “said” = lego. Same as “tell” in v25. See note XIX above.
^LXXII “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.
^LXXIII “deeply grieved” = perilupos. 5x in NT– including 2x when Jesus prays in Gethsemane in Matthew and Mark. From peri (about, concerning, all around, encompassing) + lupe (pain, whether physical or mental; grief, sorrow, distress, a heavy heart). This is very sorrowful, deeply grieved.

^LXXIV “death” = thanatos. Related to “die with” in v31. From thnesko (see note LV above). This is death, whether literal or spiritual. It can also refer to something that is fatal.
^LXXV “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.
^LXXVI “keep awake” = gregoreo. Related to “raised up” in v28. From egeiro (see note XXXIX above). This is to be or stay awake, watch. Figuratively, it can be alertness or vigilance.

^LXXVII “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.
^LXXVIII “going…farther” = proerchomai. Related to “went out” in v26 & “went” in v32. 9x in NT. From pro (before, above, ahead) + erchomai (see note XXVII above). This is to advance, precede, go further.
^LXXIX “threw” = pipto. This is to fall literally or figuratively.
^LXXX “ground” = ge. This is earth, land, soil, region, country, the inhabitants of an area.

^LXXXI “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.
^LXXXII “hour” = hora. This is a set time or period, an hour, instant, or season. This is where the word “hour” comes from.
^LXXXIII “pass” = parerchomai. Related to “went out” in v26 & “went” in v32 & “going…farther” in v35. From para (from beside, by) + erchomai (see note XXVII above). This is pass by, neglect, disregard. Figuratively, it can mean to perish or to become void.

^LXXXIV “said” = eiron. Same as “said” in v22. See note VII above.
^LXXXV “Abba” = Abba. 3x in NT. From Aramaic ab (father); corresponding to Hebrew ab (father in a literal or figurative sense – grandfather, chief, ancestor). This is abba, which means father – not a diminutive daddy.
^LXXXVI “Father” = pater. This is father in a literal or figurative sense. Could be elder, senior, ancestor, originator, or patriarch.
^LXXXVII “all things” = pas. Same as “all” in v23. See note XII above.

^LXXXVIII “remove” = paraphero. 4x in NT. From para (beside, by, in the presence of) + phero (to bear, bring, lead, make known publicly; to carry in a literal or figurative sense). This is to carry away, remove, mislead, to turn aside in a literal or figurative sense.
^LXXXIX “want” = thelo. This is to wish, desire, will, or intend. It is to choose or prefer in a literal or figurative sense. It can also mean inclined toward or take delight in. It can have a sense of being ready to act on the impulse in question.
^XC “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.
^XCI “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.

^XCII “said” = lego. Same as “tell” in v25. See note XIX above.
^XCIII “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.”
^XCIV “are…asleep” = katheudo. Same as “sleeping” in v37. See note XCI above.
^XCV “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.
^XCVI “one” = heis. This is one, a person, only, some.

^XCVII “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.
^XCVIII “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.
^XCIX “indeed” = men. This is truly, indeed, even, in fact. Often, it is not translated, but used to emphasize affirmation.

^C “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.
^CI “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).
^CII “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.

^CIII “went away” = aperchomai. Related to “went out” in v26 & “went” in v32 & “going…farther” and “pass” in v35. From apo (from, away from) + erchomai (see note XXVII above). This is to depart, follow, or go off in a literal or figurative sense.
^CIV “saying” = eiron. Same as “said” in v22. See note VII above.
^CV “words” = logos. Related to “blessing” in v22 & “tell” in v25. See note IV above.

^CVI “eyes” = ophthalmos. From optanomai (to appear, be seen by); from horao (become, seem, appear). This is eye or sight. It is used figuratively for the mind’s eye, a vision, or for envy.
^CVII “very heavy” = katabareo. Related to “kingdom” in v25 & “sheep” in v27. 2x in NT. From kata (down, against, throughout) + bareo (heavy, press, weigh down, or burden); {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 the same as basis (see note XXIV above). This is to weigh down, oppress, to be a destructive force on something. It is often used for financial burdens.
^CVIII “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.
^CIX “say” = 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.

^CX “third time” = tritos. Related to “three times” in v30. From treis (see note LI above). This is third.
^CXI “said” = lego. Same as “tell” in v25. See note XIX above.
^CXII “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.
^CXIII “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.

^CXIV “enough” = apecho. Related to “could” in v37. 19x in NT. From apo (from, away from) + echo (see note XCV above). This is to be distant, have fully, abstain, be paid, be distant, be enough. It is having something by detaching it from something else or releasing something else.
^CXV {untranslated} = idou. Related to “know” in v40. From eido (see note CVIII above). This is see! Lo! Behold! Look! Used to express surprise and or draw attention to the statement.
^CXVI “Son” = huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.
^CXVII “Man” = anthropos. Related to “eyes” in v40. Probably from aner (man, male, husband) + ops (eye, face); {from optanomai (see note CVI above)}. This is human, humankind. Used for all genders.

^CXVIII “betrayed” = paradidomi. Related to “gave” in v22. From para (from beside, by) + didomi (see note VI above). This is literally to hand over – hence to deliver, abandon, or betray. It implies a personal involvement.
^CXIX “hands” = cheir. Related to “poured out” in v24 & to “place” in v32. Perhaps from cheimon (winter, storm – winter as the rainy season); related to the base of chasma (see note LVIII above). 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.
^CXX “sinners” = hamartolos. From hamartano (to miss the mark, do wrong, make a mistake, sin); {from a (not) + meros (a part or share)}. 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.

^CXXI “get up” = egeiro. Same as “raised up” in v28. See note XXXIX above.
^CXXII “going” = ago. Related to “go before” in v28. See note XL above.
^CXXIII “look” = idou. Same as {untranslated} in v41. See note CXV above.
^CXXIV “betrayer” = paradidomi. Same as “betrayed” in v41. See note CXVIII above.
^CXXV “is at hand” = eggizo. From eggus (nearby or near in time). This is extremely close by – approaching, at hand, immediately imminent.