Mark 8:14-26

^I “forgotten” = epilanthanomai. 8x in NT. From epi (on, upon, against, what is fitting) + lanthano (concealed, hidden, unnoticed; to shut one’s eyes to, unwittingly, unawares). This is to overlook, forget, neglect. It can particularly refer to the impact of not noticing something.
^II “bring” = 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 “bread” = artos. Perhaps from airo (raise, take up, lift, remove). This is bread or a loaf. It is a loaf as raised.

^IV “had” = echo. This is to have, hold, possess.
^V “one” = heis. This is one, a person, only, some.
^VI “loaf” = artos. Same as “bread” in v14. See note III above.
^VII “boat” = ploion. From pleo (to sail, voyage); probably from pluno (to plunge – so to wash); from pluo (to flow). This is a boat, ship, or vessel.

^VIII “cautioned” = diastello. 8x in NT. From dia (through, across to the other side, thoroughly) + stello (to set, arrange, prepare, provide for); {probably from histemi (to stand, place, set up, establish, stand firm)}. This is to set apart, distinguish, give a commission, order, set apart for service.
^IX “saying” = lego. This is to speak, say, name, call, command. It is generally to convey verbally.
^X “watch out” = 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.
^XI “beware” = blepo. This is literally to see – it is primarily used in the physical sense. However, figuratively it can be seeing, which includes attention and so to watchfulness, being observant, perceiving, and acting on the visual information. It can also mean beware.

^XII “yeast” = zume. 13x in NT. Perhaps from zeo (to boil, be hot, ferment, bubble, boil, or glow; used figuratively for being fervent or earnest). This is yeast in a literal or figurative sense – an influence that grows, but is not easily detected.
^XIII “Pharisees” = Pharisaios. From Aramaic peras (to divide, separate) and from Hebrew parash (to make distinct, separate, scatter). This is a Pharisee, a member of a Jewish sect active in the 1^st century. Their name meant separate in the sense of wanting to live a life separated from sin. Whereas the Sadducees were part of the priestly line and inherited their religious position and responsibilities, Pharisees were regular people who studied the scriptures and offered guidance to regular folk. Sadducees were often wealthier and willing to sacrifice their identity to rub elbows with Roman society. Pharisees were often more concerned with what it meant to follow God without compromising what made them different as followers of God. Sadducees primarily believed in that which was written down (the first five books of the Bible) and Pharisees believed in the Bible and the traditions of the elders. Pharisees had a very wide range of interpretations and diversity of opinion. Their standard mode of religious engagement was lively debate with one another. To argue religion with another teacher was to recognize that they had something of value to offer.
^XIV “Herod” = Herodes. Perhaps from heros (hero, warrior) + oide (song, ode, legend, tale); {from aoide (song, ode, legend, tale); {from aeido (to sing) + e (this is added to verbs to make them nouns)}} OR from hera (Hera) + oide (same as above). This is Herod, perhaps “hero’s song,” “Hera’s song,” or “heroic.” See https://en.wiktionary.org/wiki/Herod

^XV “said” = dialogizomai. Related to “saying” in v15. 16x in NT. From dia (through, because of, across, thoroughly) + logizomai (to compute or reckon up, to count; figuratively, it is coming to a conclusion or decision using logic; taking an inventory in a literal or figurative sense); {from logos (word, statement, speech, analogy; here, word as an account or accounting; can also be a word that carries an idea or expresses a thought, a saying; a person with a message or reasoning laid out in words; by implication, a topic, line of reasoning, or a motive; can be used for a divine utterance or as Word – Christ); from lego (see note IX above)}. This is to consider, have a back and forth debate with an uncertain conclusion. It can be multiple confused minds reinforcing a faulty conclusion.
^XVI “becoming aware” = ginosko. This is to know, recognize, realize, perceive, learn. It is knowledge gained through personal experience.
^XVII “said” = lego. Same as “saying” in v15. See note IX above.

^XVIII “talking” = dialogizomai. Same as “said” in v16. See note XV above.
^XIX “perceive” = noeo. Related to “becoming aware” in v17. 14x in NT. From nous (mind, understanding, reasoning faculty, intellect, capacity to reflect); from noos (mind); probably from the base as ginosko (see note XVI above)}. This is to think, understand, conceive, realize, see. It is one who thinks things through sufficiently to reach a conclusion or value judgment. It is also one’s moral reasoning.
^XX “understand” = suniemi. From sun (with, together with) + hiemi (to send, put). This is to put together – used figuratively to mean understand, consider, gain insight. It is bringing together facts or notions and synthesizing them into a whole. It is making a summary to arrive at a final conclusion that includes how to apply the insight to life. It can also imply acting piously or being wise.

^XXI “are” = echo. Same as “had” in v14. See note IV above.
^XXII “hearts” = 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 “hardened” = poroo. 5x in NT. From poros (a stone, callous). This is to harden, petrify, of rock. Figuratively, this can be insensitive, callous, or dense.
^XXIV “eyes” = ophthalmos. Related to “watch out” in v15. From optanomai (to appear, be seen by); from horao (see note X above). This is eye or sight. It is used figuratively for the mind’s eye, a vision, or for envy.
^XXV “see” = blepo. Same as “beware” in v15. See note XI above.

^XXVI “ears” = ous. This is the physical ear, or the perception of hearing, whether physical or cognitive.
^XXVII “hear” = akouo. This is hear or listen, but it also means to understand by hearing. This is where the word “acoustics” comes from.
^XXVIII “remember” = mnemoneuo. From mnemon (mindful) OR from mneme (memory or mention); {from mnaomai (to remember; by implication give reward or consequence) or mimnesko (to remind or remember; memory through an active, intentional process or being mindful; not incidentally or accidentally remembering); or form meno (to stay, abide, wait, endure) or from massaomai (to chew, gnaw); from masso (to knead, squeeze)}. This is to remember, recollect. It does not necessarily imply remembering something that you forgot – it could be simply calling something to mind. It can mean to punish or rehearse.

^XXIX “broke” = klao. 14x in NT. This is to break, to break in pieces as one breaks bread.
^XXX “five” = pente. This is five. It may be symbolically associated with the Temple or redemption.
^XXXI “five thousand” = pentakischilioi. Related to “five” in v19. 6x in NT. From pentakis (five times); {from pente (see note XXX above)} + chilioi (a thousand; or in a figurative sense inclusive, complete). This is five thousand.
^XXXII “baskets” = kophinos. 6x in NT – all in reference to the feeding of the multitude. This is a basket made from wicker.

^XXXIII “full” = pleres. 16x in NT. From pletho (to fill, accomplish, supply; to fill to maximum capacity). This is to be full, complete, abounding in, or occupied with.
^XXXIV “broken pieces” = klasma. Related to “broke” in v19. 9x in NT. From klao (see note XXIX above). This is a fragment or broken piece.
^XXXV “collect” = airo. Related to “bread” in v14. See note III above.
^XXXVI “said” = lego. Same as “saying” in v15. See note IX above.
^XXXVII “twelve” = dodeka. From duo (two, both) + deka (ten). This is twelve – also shorthand for the apostles.

^XXXVIII “seven” = hepta. This is seven or seventh. Figuratively, seven is the number of completeness or perfection.
^XXXIX “four thousand” = tetrakischilioi. Related to “five thousand” in v19. 5x in NT. From tessares (four) + chilioi (see note XXXI above). This is four thousand.
^XL “baskets” = spuris. 5x in NT. Perhaps from speiro (to sow seed, spread, scatter); probably from spao (to pull, to draw a sword). This is a reed basket used to carry food.
^XLI “full” = pleroma. Related to “full” in v19. 18x in NT. From pleroo (to fill, make full or complete; properly, filling something up to the maximum extent or induvial capacity; used figuratively for furnish, influence, satisfy, finish, preach, perfect, and fulfill); from pleres (see note XXXIII above). This is fullness, supply, completion, superabundance, or multitude.
^XLII “said” = lego. Same as “saying” in v15. See note IX above.

^XLIII “said” = eiron. This is to speak say, answer, command.
^XLIV “came” = erchomai. This is to come or go.
^XLV “Bethsaida” = Bethsaida. 7x in NT. From Aramaic bet (house) + tsaida (hunting); related to Hebrew bayit (house, family); {from banah (to build)} + tsayid (hunting, catch, the chase); {from tsud (to hunt, to lie in wait in order to catch an animal; used figuratively for capturing people)} OR from Aramaic bet (house) + chasda (grace); related to Hebrew chesed (favor, goodness, kindness, loving kindness, pity, reproach, or a good deed; when done by humanity to God, it is piety); {from chasad (being good, kind, merciful; may mean bowing one’s neck as is done in the presence of an equal for courtesy’s sake; so, if one in a superior position is treating you like an equal, that is what is captured here)}. This is Bethsaida, meaning either house of fish or house of grace.

^XLVI “brought” = phero. This is to bear, bring, lead, or make known publicly. It is to carry in a literal or figurative sense.
^XLVII “blind” = tuphlos. Derivation unclear. Perhaps from tuphoo (to be conceited, foolish, puffed up, haughty; properly, to blow smoke; figuratively being muddled or cloudy in mind; poor judgment that harms spiritual clarity; also, being covered with smoke – so filled with pride); from tuphos (smoke, vanity, arrogance); from tupho (to raise smoke, smolder, slowly consume without flame). This is blind or a blind person – perhaps in the sense of smoke making things opaque and impossible to see. This is blind literally or figuratively.
^XLVIII “begged” = 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.
^XLIX “touch” = 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.

^L “took” = epilambanomai. Related to “bring” in v14. 19x in NT. From epi (on, upon, against, what is fitting) + lambano (see note II above). This is to take hold of, catch, or seize. It can also mean to help. It focuses on the intentionality and resolve of the one doing the catching.
^LI “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.
^LII “led” = ekphero. Related to “brought” in v22. 8x in NT. From ek (from, from out of) + phero (see note XLVI above). This is to lead, produce, carry out.
^LIII “village” = kome. Perhaps from keimai (to lie, recline, set, be appointed, be destined). This is a village as contrasted with a city that has a wall.

^LIV “put saliva” = ptuo. 3x in NT – all in the gospels of Jesus healing people. This is to spit.
^LV “eyes” = omma. Related to “watch out” in v15 & “eyes” in v18. 2x in NT. Probably similar to ops (eye, face) OR from optanomai (see note XXIV above). This is sight, which is to say, an eye.
^LVI “laid” = epitithemi. From epi (on, upon, what is fitting) + 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 to lay on or place on, whether in a friendly or aggressive way.
^LVII “asked” = eperotao. From epi (on, upon, against, what is fitting) + erotao (asking a question or making an earnest request; used when one anticipates special consideration for their request); {from eromai (to ask) OR from ereo (to say, tell, call, speak of)}. This is to question, interrogate, seek, or demand. The questioner is at an advantage – in a preferred position when they make their question.

^LVIII “looked up” = anablepo. Related to “beware” in v15. From ana (up, back, again, among, between, anew) + blepo (see note XI above). This is to look up or regain sight.
^LIX “said” = eiron. Same as “said” in v21. See note XLIII above.
^LX “people” = anthropos. Related to “watch out” in v15 & “eyes” in v18 & “eyes” in v23. Probably from aner (man, male, husband) + ops (see note LV above). This is human, humankind. Used for all genders.

^LXI “look” = horao. Same as “watch out” in v15. See note X above.
^LXII “trees” = dendron. Perhaps from drus (oak). This is tree. It is the same root that “dendrite” comes from.
^LXIII “walking” = peripateo. From peri (about, concerning, around, encompassing) + 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 walk. Going from Hebrew figurative language, to walk referred to how you conducted your life, how you chose to live. This word is most literally walking around. Figuratively, it is living, behaving, following, how you occupy yourself. This is where “peripatetic” comes from.

^LXIV “eyes” = ophthalmos. Same as “eyes” in v18. See note XXIV above.
^LXV “again” = palin. Perhaps from the same as pale (wrestling, struggle, conflict); from pallo (to sway or vibrate). This is back, again, anew.
^LXVI “looked intently” = diablepo. Related to “beware” in v15 & “looked up” in v24. 3x in NT. From dia (through, because of, across, thoroughly) + blepo (see note XI above). This is to look through. It can mean to see accurately, to gaze with focus, or to have sight restored.

^LXVII “restored” = apokathistemi. Related to “cautioned” in v15. 8x in NT. From apo (from, away from) + kathistemi (to appoint, set in order or set in place, constitute, give standing or authority, put in charge); {from kata (down, against, throughout, among) + histemi (see note VIII above)}. This is to restore something to its original place or status. It can be give back, set up again or, figuratively, to restore full freedom or liberty. This word can also be used of healing – restoring full health.
^LXVIII “saw” = emblepo. Related to “beware” in v15 & “looked up” in v24 & “looked intently” in v25. 12x in NT. From en (in, on, at, by, with) + blepo (see note XI above). This is to look at, gaze, consider, stare, see clearly, look with particular interest.
^LXIX “everything” = 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.
^LXX “clearly” = telaugos. 1x in NT. From tele (afar) + auge (light, radiance, dawn) OR 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 clearly from far, plainly.

^LXXI “sent…away” = apostello. Related to “cautioned” in v15 & “restored” in v25. From apo (from, away from) + stello (see note VIII above). This is to send forth, send away, dismiss, send as a messenger. It implies one that is sent for a particular mission or purpose rather than a quick errand. This is where “apostle” comes from.
^LXXII “home” = oikos. This is house – the building, the household, the family, descendants, the temple.
^LXXIII “saying” = lego. Same as “saying” in v15. See note IX above.
^LXXIV “go” = eiserchomai. Related to “came” in v22. From eis (to, into, for, among) + erchomai (see note XLIV above). This is to go in in a literal or figurative sense.
^LXXV Some manuscripts add “or tell anyone in the village” = mede + eiron + tis + en + ho + kome. Eiron is the same as “said” in v21. See note XLIII above. Kome is the same as “village” in v23. See note LIII above.