Mark 9

Mark 9


And he said to them, “TrulyI I tellII you, there are some standingIII here who will not tasteIV deathV

Notes on verse 1a

I “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.
II “tell” = lego. This is say, mention, speak.
III “standing” = histemi. This is to stand, place, establish, appoint, stand ready, be steadfast.
IV “taste” = geuomai. 15x in NT. This is to taste, which implies eating. It can be used figuratively to mean experience, whether positively or negatively.
V “death” = thanatos. This is death, whether literal or spiritual. It can also refer to something that is fatal.

until they seeVI that the kingdomVII of GodVIII has comeIX with power.”X

Notes on verse 1b

VI “see” = 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.
VII “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.
VIII “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
IX “come” = erchomai. This is to come or go.
X “power” = dunamis. From dunamai (to be able, have power or ability). This is might, strength, physical power, efficacy, energy, and miraculous power. It is force literally or figuratively – the power of a miracle or the miracle itself.

SixXI daysXII later, JesusXIII took withXIV him

Notes on verse 2a

XI “six” = hex. 13x in NT. This is six. It is part of where “hexagon” comes from.
XII “days” = hemera. Perhaps from hemai (to sit). This is day, time, or daybreak.
XIII “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.
XIV “took with” = paralambano. From para (beside, by, in the presence of) + lambano (active acceptance/taking of what is available or what has been offered; emphasizes the choice and action of the individual). This is to receive, take, acknowledge, associate with. It can also mean to take on an office or to learn.

PeterXV and JamesXVI and John,XVII

Notes on verse 2b

XV “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.
XVI “James” = Iakob. From Hebrew Yaaqov (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.
XVII “John” = Ioannes. Related to “Jesus” in v2. From Hebrew yochanan (Johanan); from Yehochanan (“the Lord has been gracious”); {from YHVH (see note XIII 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.”

and led them upXVIII a highXIX mountainXX apart, by themselves.XXI And he was transfiguredXXII before them, 

Notes on verse 2c

XVIII “led…up” = 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.
XIX “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, heaaven, 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.
XX “mountain” = oros. Perhaps from oro (to rise); perhaps akin to airo (raise, take up, lift, remove). This is mountain or hill.
XXI “by themselves” = idios + monos. Idios 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). Monos is perhaps from meno (to stay, abide, wait, endure). This is alone, single, remaining, mere, desolate.
XXII “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.

3 and his clothesXXIII becameXXIV dazzlingXXV white,XXVI such as no oneXXVII on earthXXVIII couldXXIX bleachXXX them. 

Notes on verse 3

XXIII “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.
XXIV “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.
XXV “dazzling” = stilbo. 1x in NT. This is to shine, be radiant, flash.
XXVI “white” = leukos. Related to luke (light). This is bright, white, or brilliant.
XXVII “one” = gnapheus. 1x in NT. From knapto (to card wool). This is a launderer or fuller – who cleans wool.
XXVIII “earth” = ge. This is earth, land, soil, region, country, the inhabitants of an area.
XXIX “could” = dunamai. Related to “power” in v1. See note X above.
XXX “bleach” = leukaino. Related to “white” in v3. 2x in NT– transfiguration in Mark and the robes of the elders made white with the blood of the Lamb in Revelation 7:14. From leukos (see note XXVI above). This is to whiten.

4 And there appearedXXXI to them ElijahXXXII with Moses,XXXIII who were talking with Jesus. 

Notes on verse 4

XXXI “appeared” = horao. Same as “see” in v1. See note VI above.
XXXII “Elijah” = Elias. Related to “Jesus” and “John” in v2. 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 XIII above)}. This is Elijah, “The Lord is God.”
XXXIII “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.

Then Peter said to Jesus, “Rabbi,XXXIV it is goodXXXV for us to be here; let us makeXXXVI threeXXXVII dwellings,XXXVIII oneXXXIX for you, one for Moses, and one for Elijah.” 

Notes on verse 5

XXXIV “Rabbi” = Rhabbi. 15x in NT– 8x in the Gospel of John. From Hebrew rab (chief); from rabab (to be many, increase, multiply). This is a title of respect for a teacher-scholar. Literally, it means great one or honorable sir. It can also be understood as my master or my teacher.
XXXV “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.
XXXVI “make” = poieo. This is to make, do, act, construct, abide, or cause.
XXXVII “three” = treis. This is three.
XXXVIII “dwellings” = 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.
XXXIX “one” = heis. This is one, a person, only, some.

He did not knowXL what to say, for they wereXLI terrified.XLII 

Notes on verse 6

XL “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.
XLI “were” = ginomai. Same as “became” in v3. See note XXIV above.
XLII “terrified” = ekphobos. 2x in NT. From ek (from, from out of) + 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 to be earful or horrified. It is scared senseless.

ThenXLIII a cloudXLIV overshadowedXLV them, and from the cloud there cameXLVI a voice,XLVII

Notes on verse 7a

XLIII {untranslated} = ginomai. Same as “became” in v3. See note XXIV above.
XLIV “cloud” = nephele. From nephos (cloud; figurative for a great crowd or multitude). This is cloud or cloudiness.
XLV “overshadowed” = episkiazo. Related to “dwellings” in v5. 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 XXXVIII above). This is to envelop, cast a shadow on.
XLVI “came” = ginomai. Same as “became” in v3. See note XXIV above.
XLVII “voice” = phone. 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 a voice, sound, tone, or noise. It can also be a language or dialect.

“This is my Son,XLVIII the Beloved;XLIX listenL to him!” 

8 SuddenlyLI when they looked around,LII they saw no one with them any more, but onlyLIII Jesus.

Notes on verses 7b-8

XLVIII “Son” = huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.
XLIX “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.
L “listen” = akouo. This is hear or listen, but it also means to understand by hearing. This is where the word “acoustics” comes from.
LI “suddenly” = exapina. Related to “voice” in v7. 1x in NT. From ek (from, from out of) + aiphidios (sudden, unforeseen, not apparent, unawares); {from aiphnes (suddenly); {from a (not, without) + phaino (see note XLVII above)}}. This is all at once or unexpectedly.
LII “looked around” = periblepo. 7x in NT- 6x in Mark & 1x in Luke. From peri (about, concerning, around, encompassing) + blepo (to see, used primarily in the physical sense; figuratively, seeing, which includes attention and so to watchfulness, being observant, perceiving, beware, and acting on the visual information). This is to survey, look around closely, gaze about.
LIII “only” = monon. Related to “by themselves” in v2. From monos (see note XXI above). This is merely, only, simply, sole. It can also imply alone.

As they were coming downLIV the mountain, he orderedLV them to tellLVI no one about what they had seen, until after the Son of ManLVII had risenLVIII from the dead.LIX 

Notes on verse 9

LIV “coming down” = katabaino. Related to “kingdom” in v1. From kata (down, against, throughout, among) + baino (see note VII above). This is to come down whether from the sky to the ground or from higher ground to lower. It can be used in a literal or figurative sense.
LV “ordered” = diastello. Related to “standing” in v1. 8x in NT. From dia (through, across to the other side, thoroughly) + stello (to set, arrange, prepare, provide for); {probably from histemi (see note III above)}. This is to set apart, distinguish, give a commission, order, set apart for service.
LVI “tell” = diegeomai. 8x in NT. From dia (through, because of, across, thoroughly) + hegeomai (to think, suppose, have an opinion; to lead the way, what comes in front or first, initial thought, high esteem or authority; one who commands in an official capacity); {from ago (lead, bring, carry, drive, go)}. This is to describe fully, narrate, declare, tell something clearly so that one knows what is most important.
LVII “Man” = anthropos. Related to “see” in v1. Probably from aner (man, male, husband) + ops (eye, face); {from optanomai (to appear, be seen); perhaps from horao (see note VI above)}. This is human, humankind. Used for all genders.
LVIII “risen” = anistemi. Related to “standing” in v1 & “ordered” in v9. From ana (upwards, up, again, back, anew) + histemi (see note III above). This is to raise up, rise, appear. It is to stand up literally or figuratively. Can also mean to resurrect.
LIX “dead” = nekros. Perhaps from nekus (corpse). This is dead of lifeless, mortal, corpse. It can also be used figuratively for powerless or ineffective. It is where the word “necrotic” comes from.

10 So they keptLX the matterLXI to themselves, questioningLXII what this rising from the dead could mean.LXIII 

Notes on verse 10

LX “kept” = 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. In this sense, it means arrest.
LXI “matter” = logos. Related to “tell” in v1. From lego (see note II 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.
LXII “questioning” = 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.
LXIII “mean” = eimi. This is to be or exist.

11 Then they askedLXIV him, “Why do the scribesLXV say that Elijah mustLXVI come first?” 

Notes on verse 11

LXIV “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.
LXV “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.
LXVI “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.

12 He saidLXVII to them, “Elijah is indeedLXVIII coming first to restoreLXIX all things.LXX

Notes on verse 12a

LXVII “said” = phemi. Related to “voice” in v7. See note XLVII above.
LXVIII “indeed” = men. This is truly, indeed, even, in fact. Often, it is not translated, but used to emphasize affirmation.
LXIX “restore” = apokathistemi. Related to “standing” in v1 & “ordered” and “risen” in v9. 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 III above to make to stand, place, set up, establish, appoint, stand by, stand still, stand ready, stand firm, be steadfast)}. 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.
LXX “all things” = pas. This is all or every.

How then is it writtenLXXI about the Son of Man, that he is to go through manyLXXII sufferingsLXXIII and be treated with contempt?LXXIV 13 But I tell you that Elijah has come, and they didLXXV to him whatever they pleased,LXXVI as it is written about him.”

14 When they came to the disciples,LXXVII they saw a greatLXXVIII crowd around them, and some scribes arguingLXXIX with them. 

Notes on verses 12b-14

LXXI “written” = grapho. Related to “scribes” in v11. See note LXV above.
LXXII “many” = polus. This is much, often, plenteous – a large number or a great extent.
LXXIII “sufferings” = 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.
LXXIV “be treated with contempt” = exoudeneo. Related to “one” in v5. 1x in NT. From ek (from, from out of) + oudeis (no one, none, nothing; ruling out absolutely); {from oude (and not, neither, not even) {from ou (not, no) + de (but, and, now, indeed)} + heis (see note XXXIX above)}. This is to treat someone or something as nothing – to despise, disregard, scorn.
LXXV “did” = poieo. Same as “make” in v5. See note XXXVI above.
LXXVI “pleased” = 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.
LXXVII “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.
LXXVIII “great” = polus. Same as “many” in v12. See note LXXII above.
LXXIX “arguing” = suzeteo. Same as “questioning” in v10. See note LXII above.

15 When the wholeLXXX crowd saw him, they were immediatelyLXXXI overcome with awe,LXXXII and they ran forwardLXXXIII to greetLXXXIV him. 16 He asked them, “What are you arguing about with them?” 

Notes on verses 15-16

LXXX “whole” = pas. Same as “all things” in v12. See note LXX above.
LXXXI “immediately” = 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.
LXXXII “overcome with awe” = 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.
LXXXIII “ran forward” = prostrecho. 3x in NT. From pros (at, to, toward, with) + trecho (to run, make progress, rush; running like an athlete in a race; figuratively, to work quickly towards a goal in a focused way). This is to run towards in order to join.
LXXXIV “greet” = aspazomai. Perhaps from a (with, together with) + a form of spao (to draw, draw out, pull). This is to welcome, salute, or greet. It can also be to embrace or acclaim.

17 SomeoneLXXXV from the crowd answered him, “Teacher,LXXXVI I broughtLXXXVII you my son; he hasLXXXVIII a spiritLXXXIX that makes him unable to speak;XC 

Notes on verse 17

LXXXV “someone” = heis. Same as “one” in v5. See note XXXIX above.
LXXXVI “teacher” = didaskalos. From didasko (to teach, direct, instruct, or impart knowledge; in the New Testament, almost always used for teaching scripture); from dao (to learn). This is teacher or master.
LXXXVII “brought” = phero. Related to “led…up” in v2. See note XVIII above.
LXXXVIII “has” = echo. This is to have, hold, or possess.
LXXXIX “spirit” = pneuma. From pneo (to blow, breath, breathe hard). This is wind, breath, or ghost. A breeze or a blast or air, a breath. Figuratively used for a spirit, the human soul or part of us that is rational. It is also used supernaturally for angels, demons, God, and the Holy Spirit. This is where pneumonia comes from.
XC “unable to speak” = alalos. 3x in NT. From a (not, without) + lalos (talkative). This is someone who is mute or speechless.

18 and whenever it seizesXCI him, it dashes him down;XCII and he foamsXCIII and grindsXCIV his teethXCV and becomes rigid;XCVI and I asked your disciples to cast it out,XCVII but they could not doXCVIII so.” 

Notes on verse 18

XCI “seizes” = katalambano. Related to “took with” in v2. 15x in NT. From kata (down, against, among, throughout) + lambano (see note XIV above). This is to take hold of something with great intention for one’s own interest. It can be seize or arrest – grasping forcefully. Figuratively, it can also mean to comprehend, to win, to surprise, or to possess.
XCII “dashes…down” = rhegnumi. 7x in NT. This is to break, burst, wreak, crack, break apart. Figuratively, it can be bursting into speech or song or happy emotion. It can also refer to breaking out in spasms.
XCIII “foams” = aphrizo. 2x in NT. From aphros (foam or froth). This is to froth or foam.
XCIV “grinds” = trizo. 1x in NT. This is to chirp or squeak – to grind the teeth.
XCV “teeth” = odous. 12x in NT. Perhaps from esthio (to eat or figuratively to devour or consume like rust); {akin to edo (to eat)}. This is a tooth. Figuratively, it can be recompense.
XCVI “becomes rigid” = xeraino. 15x in NT. From xeros (dry, arid, withered; can also refer to dry land or imply something that is shrunken). This is to dry up, wither, ripen, pine.
XCVII “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.
XCVIII “could…do” = ischuo. Related to “has” in v17. From ischus (strength, might, power, force, ability; power that engages immediate resistance); {perhaps from is (force) + echo (see note LXXXVIII above)}. 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.

19 He answered them, “XCIXYou faithlessC generation,CI how much longer must I be among you? How much longer must I put up withCII you? Bring him to me.” 

Notes on verse 19

XCIX {untranslated} = O. 17x in NT. This is O or oh – used to speak to someone or express a strong feeling.
C “faithless” = apistos. From a (not, without) + pistos (faithful, trustworthy, reliable, sure, or true; a fullness of faith); {from peitho (to have confidence, urge, be persuaded, agree, assure, believe, have confidence, trust)}. This is unbelieving, incredulous, faithless. It is someone who chooses to reject faith.
CI “generation” = genea. Related to “became” in v3. From genos (family, offspring, kin – in a literal or figurative sense); from ginomai (see note XXIV above). This is family, generation, kind, or nation. As generation, it implies an age as a period of time. It can also mean infinity. This is the root of the word “generation.
CII “put up with” = anecho. Related to “has” in v17 & “could…do” in v18. 15x in NT. From ana (up, again, back, among, anew) + echo (see note LXXXVIII above). This is to endure, bear with, tolerate, persist, put up with.

20 And they brought the boyCIII to him. When the spirit saw him, immediately it convulsedCIV the boy, and he fellCV on the groundCVI and rolled about,CVII foaming at the mouth. 

21 Jesus asked the father,CVIII “How longCIX has this been happeningCX to him?”

Notes on verses 20-21a

CIII “boy” = autos. Literally, “him.”
CIV “convulsed” = susparasso. Related to “greet” in v15. 2x in NT. From sun (with, together with) + sparasso (to shake, convulse, mangle, tear); {akin to spairo (to gasp); perhaps from spao (see note LXXXIV above)}. This is to convulse thoroughly or violently.
CV “fell” = pipto. This is to fall literally or figuratively.
CVI “ground” = ge. Same as “earth” in v3. See note XXVIII above.
CVII “rolled about” = kulio. 1x in NT. From kulindo (to roll, roll along); from kuma (wave, billow, curve, bend); from kuo (to swell as one pregnant). This is to roll or wallow.
CVIII “father” = pater. This is father in a literal or figurative sense. Could be elder, senior, ancestor, originator, or patriarch.
CIX “long” = chronos. Time in the chronological sense, quantitative time or a duration of time.
CX “happening” = ginomai. Same as “became” in v3. See note XXIV above.

And he said, “From childhood.CXI 22 It has oftenCXII castCXIII him into the fireCXIV and into the water,CXV

Notes on verses 21b-22a

CXI “childhood” = paidiothen. 1x in NT. From paidion (a child as one who is still being educated or trained; perhaps one seven years old or younger; figuratively, an immature Christian); from pais (child, youth, servant, slave); perhaps from paio (to strike or sting). This is from childhood or perhaps infancy.
CXII “often” = pollakis. Related to “many” in v12. 18x in NT. From polus (see note LXXII above). This is often, many, frequently, again and again.
CXIII “cast” = ballo. Related to “cast…out” in v18. See note XCVII above.
CXIV “fire” = pur. This is fire, lightning, heat from the sun. Figuratively, it can refer to strife or trials.
CXV “water” = hudor. Perhaps from huetos (rain); from huo (to rain). This is water literal or figurative. It is one of the roots that “hydrogen” and “hydroelectric” come from.

to destroyCXVI him; but if you are ableCXVII to do anything, have pityCXVIII on us and helpCXIX us.” 

Notes on verse 22b

CXVI “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.
CXVII “are able” = dunamai. Same as “could” in v3. See note XXIX above.
CXVIII “have 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.
CXIX “help” = boetheo. 8x in NT. From boethos (helping or helper; one meeting urgent need); perhaps from boe (to cry, shout for aid; mimics the sound of a desperate shout for help with deep emotion); {from boao (cry out, make a distress call, ask for desperately need assistance); from boe (a cry, shout)} + theo (to run). This is running to help someone who has made an urgent call for help – coming to their rescue. Originally, this was used in a military context, but came to apply more generally to assistance in time of intense distress.

23 Jesus said to him, “If you are able!—All things can be doneCXX for the one who believes.”CXXI 

24 Immediately the father of the childCXXII cried out,CXXIII “I believe; help my unbelief!”CXXIV 

Notes on verses 23-24

CXX “can be done” = dunatos. Related to “power” in v1 & “could” in v3. From dunamai (see note X above). 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.
CXXI “believes” = pisteuo. Related to “faithless” in v19. From pistis (faith, faithfulness, belief, trust, confidence; to be persuaded or come to trust); from peitho (see note C above). This is to believe, entrust, have faith it, affirm, have confidence in. This is less to do with a series of beliefs or doctrines that one believes and more to do with faithfulness, loyalty, and fidelity. It is trusting and then acting based on that trust.
CXXII “child” = paidion. Related to “childhood” in v21. See note CXI above.
CXXIII “cried out” = krazo. This is to cry out, scream, shriek. It is onomatopoeia for the sound of a raven’s call. Figuratively, this means crying out urgently without intelligible words to express something that is deeply felt.
CXXIV “unbelief” = apistia. Related to “faithless” in v19 & “believes” in v23. 11x in NT. From apistos (see note C above). This is unfaithfulness, distrust, disbelief, disobedience.

25 When Jesus saw that a crowd came running together,CXXV he rebukedCXXVI the uncleanCXXVII spirit,

Notes on verse 25a

CXXV “came running together” = episuntrecho. Related to “ran forward” in v15. 1x in NT. From epi (on, upon, against, what is fitting) + suntrecho (to run, hurry together; figuratively, to gather quickly or rush headlong); {from sun (with, together with) + trecho (see note LXXXIII above)}. This is running or hurrying together.
CXXVI “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.        
CXXVII “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.

saying to it, “You spirit that keeps this boy from speakingCXXVIII and hearing,CXXIX I commandCXXX you, comeCXXXI out of him, and never enterCXXXII him again!” 

Notes on verse 25b

CXXVIII “keeps…from speaking” = alalos. Same as “unable to speak” in v17. See note XC above.
CXXIX “hearing” = kophos. 14x in NT. Perhaps from kopto (to cut, strike, cut off; beating the chest to lament and so to mourn). This is literally blunted or dull. Figuratively, it can be deaf or mute or a person who is deaf or mute.
CXXX “command” = 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.
CXXXI “come” = exerchomai. Related to “come” in v1. From ek (from, from out of) + erchomai (see note IX above). This is to go out, depart, escape, proceed from, spread news abroad.
CXXXII “enter” = eiserchomai. Related to “come” in v1 & “come” in v25. From eis (to, into, for, among) + erchomai (see note IX above). This is to go in in a literal or figurative sense.

26 After crying out and convulsingCXXXIII him terribly,CXXXIV it came out, and the boy wasCXXXV like a corpse,CXXXVI so that mostCXXXVII of them said, “He is dead.”CXXXVIII 

27 But Jesus tookCXXXIX him by the handCXL and lifted him up,CXLI and he was able to stand.CXLII 

Notes on verses 26-27

CXXXIII “convulsing” = sparasso. Related to “convulsed” in v20. 3x in NT. See note CIV above.
CXXXIV “terribly” = polus. Same as “many” in v12. See note LXXII above.
CXXXV “was” = ginomai. Same as “became” in v3. See note XXIV above.
CXXXVI “corpse” = nekros. Same as “dead” in v9. See note LIX above.
CXXXVII “most” = polus. Same as “many” in v12. See note LXXII above.
CXXXVIII “is dead” = apothnesko. From apo (from, away from) + thnesko (to die, be dead). This is to die off. It is death with an emphasis on the way that death separates. It can also mean to wither or decay.
CXXXIX “took” = krateo. Same as “kept” in v10. See note LX above.
CXL “hand” = cheir. 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.
CXLI “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.
CXLII “was able to stand” = anistemi. Same as “risen” in v9. See note LVIII above.

28 When he had entered the house,CXLIII his disciples asked him privately,CXLIV “Why could we not cast it out?”

29 He said to them, “This kindCXLV can come out only through prayer.”CXLVI

Notes on verses 28-29

CXLIII “house” = oikos. This is house – the building, the household, the family, descendants, the temple.
CXLIV “privately” = idios. Same as “by themselves” = in 2. See note XXI above.
CXLV “kind” = genos. Related to “became” in v3 & “generation” in v19. From ginomai (see note XXIV above). This is family, offspring, kin – in a literal or figurative sense.
CXLVI “prayer” = proseuche. From proseuchomai (to pray or pray for, to worship or supplicate; more literally exchanging one’s own wishes for God’s); {from pros (advantageous for, at, toward) + euchomai (to wish, make a request, pray)}. This is prayer, worship, or a place where one prays.

30 They went on from there and passedCXLVII through Galilee.CXLVIII He did not wantCXLIX anyone to knowCL it; 31 for he was teachingCLI his disciples, saying to them, “The Son of Man is to be betrayedCLII into humanCLIII hands, and they will killCLIV him, and three days after being killed, he will rise again.” 

Notes on verses 30-31

CXLVII “passed” = paraporeuomai. 5x in NT. From para (from beside, by) + poreuomai (to go, travel, journey, or die; transporting things from one place to another and focuses on the personal significance of the destination)}. This is to pass long, journey near, go past.
CXLVIII “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.
CXLIX “want” = thelo. Same as “pleased” in v13. See note LXXVI above.
CL “know” = ginosko. This is to know, recognize, realize, perceive, learn. It is knowledge gained through personal experience.
CLI “teaching” = didasko. Related to “teacher” in v17. See note LXXXVI above.
CLII “betrayed” = paradidomi. From para (from beside, by) + didomi (give, offer, place, bestow, deliver; give in a literal or figurative sense). This is literally to hand over – hence to deliver, abandon, or betray. It implies a personal involvement.
CLIII “human” = anthropos. Same as “Man” in v9. See note LVII above.
CLIV “kill” = apokteino. From apo (from, away from) + kteino (to kill). To put to death, kill, slay. Figuratively, this word can mean abolish, destroy, or extinguish.

32 But they did not understandCLV whatCLVI he was saying and were afraidCLVII to ask him.

Notes on verse 32

CLV “did not understand” = agnoeo. Related to “know” in v30. From a (not) + noieo (to perceive, think, understand); {from nous (mind, understanding, reasoning faculty, intellect, capacity to reflect); from noos (mind); probably from the base as ginosko (see note CL above)}. This is unaware not to know. Sometimes it is willful ignorance, but other times it is simple not knowing.
CLVI “what…saying” = rhema. From rheo (to speak, command, make, say, speak of); from ereo (to all, say, speak of, tell; denotes ongoing speech). This is word, which implies a matter or thing spoken, a command, report, promise, thing, or business. Often used for narration, commands, or disputes.
CLVII “were afraid” = phobeo. Related to “terrified” in v6. From phobos (see note XLII above). 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.

33 Then they came to Capernaum;CLVIII and when he wasCLIX in the houseCLX he asked them, “What were you arguing aboutCLXI on the way?”CLXII 

Notes on verse 33

CLVIII “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.”
CLIX “was” = ginomai. Same as “became” in v3. See note XXIV above.
CLX “house” = oikia. Related to “house” in v28. From oikos (see note CXLIII above). This is a house, household, goods, property, family, or means.
CLXI “arguing about” = dialogizomai. Related to “tell” in v1 & “matter” in v10. 16x in NT. From dia (through, because of, across, thoroughly) + logizmai (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 (see note LXI 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.
CLXII “way” = hodos. This is way, road, path, or journey. It can imply progress along a route.

34 But they were silent,CLXIII for on the way they had arguedCLXIV with one another who was the greatest.CLXV 

35 He sat down,CLXVI calledCLXVII the twelve,CLXVIII

Notes on verses 34-35a

CLXIII “were silent” = siopao. 10x in NT. From siope (silence or muteness). This is to be silent whether by choice or not. Figuratively, this is being calm as water, keeping one’s peace.
CLXIV “argued” = dialegomai. Related to “tell” in v1 & “matter” in v10 & “arguing about” in v33. 13x in NT. From dia (through, across to the other side, thoroughly) + lego (see note II above). This is to discuss, preach, reason, argue, lecture. It is where “dialogue” comes from.
CLXV “greatest” = megas. This is big in a literal or figurative sense – great, large, exceeding, abundant, high, mighty, perfect, strong, etc.
CLXVI “sat down” = kathizo. From kathezomai (to sit down, be seated); {from kata (down, against, according to, among) + hezomai (to sit); {from aphedron (a seat, a base)}}. This is to sit, set, appoint, stay, rest.
CLXVII “called” = phoneo. Related to “voice” in v7 & “suddenly” in v8 & “said” in v12. From phone (see note XLVII above). This is to call out, summon, shout, address. It is making a sound whether of an animal, a person, or an instrument.
CLXVIII “twelve” = dodeka. From duo (two, both) + deka (ten). This is twelve – also shorthand for the apostles.

and said to them, “Whoever wants to be firstCLXIX must be lastCLXX of all and servantCLXXI of all.” 

Notes on verse 35b

CLXIX “first” = protos. From pro (before, first, in front of, earlier). This is what is first, which could be the most important, the first in order, the main one, the chief.
CLXX “last” = eschatos. Related to “has” in v17 & “could…do” in v18 & “put up with” in v19. Related to eschaton (end, last); perhaps from echo (see note LXXXVIII above). This is last, end, extreme, final. It is often used to discuss the end times, prophecies of the future, and the afterlife. The branch of theology focusing on all these topics is called “eschatology.”
CLXXI “servant” = diakonos. 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 a servant, minister, waiter, or attendant. It is used for a person who performs a service, including religious service. This is the root of the word “deacon.”

36 Then he tookCLXXII a little childCLXXIII and putCLXXIV it among them; and taking it in his arms,CLXXV he said to them, 37 “Whoever welcomesCLXXVI one such child in my nameCLXXVII welcomes me, and whoever welcomes me welcomes not me but the one who sentCLXXVIII me.”

Notes on verses 36-37

CLXXII “took” = lambano. Related to “took with” in v2 & “seizes” n v18. See note XIV above.
CLXXIII “little child” = paidion. Same as “child” in v34. See note CXXII above.
CLXXIV “put” = histemi. Same as “standing” in v1. See note III above.
CLXXV “taking…in his arms” = enagkalizomai. 2x in NT. From en (in, on, at, by, with, among) + agkalizomai (to embrace); {from agkale (the arm, particularly one that is bent to carry a load); {from agkos (a bend)}. This is to hug or embrace.
CLXXVI “welcomes” = dechomai. This is to warmly receive, be ready for what is offered, take, accept, or welcome. It is to receive in a literal or figurative sense.
CLXXVII “name” = onoma. Related to “know” in v30 & “did not understand” in v32. May be from ginosko (see note CL above). 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.
CLXXVIII “sent” = apostello. Related to “standing” in v1 & “ordered” and “risen” in v9 & “restore” in v12. From apo (from, away from) + stello (to send, set, arrange, prepare, gather up); {probably from histemi (see note III 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.

38 John saidCLXXIX to him, “Teacher, we saw someone casting out demonsCLXXX in your name, and we tried to stopCLXXXI him, because he was not followingCLXXXII us.” 

Notes on verse 38

CLXXIX “said” = phemi. Same as “said” in v12. See note LXVII above.
CLXXX “demons” = daimonion. From daimon (evil spirit, demon, fallen angel); perhaps from daio (giving out destinies). This is demon, evil spirit, god of another religion, or fallen angel.
CLXXXI “tried to stop” = koluo. Perhaps from the same as kolazo (to punish, particularly to punish slaves so that they are restricted or chastised); from kolos (docked, dwarf). This is to hinder or prevent, restrain, refuse. It can be prevent, whether through words or actions.
CLXXXII “following” = akoloutheo. From a (with, fellowship, union) + keleuthos (road, way). This is to accompany or follow someone, especially the way a disciple does.

39 But Jesus said, “Do not stop him; for no one who does a deed of powerCLXXXIII in my name will be able soon afterwardCLXXXIV to speak evilCLXXXV of me. 40 Whoever is not against us is for us. 41 For truly I tell you, whoever gives you a cupCLXXXVI of water to drinkCLXXXVII because you bearCLXXXVIII the name of ChristCLXXXIX, CXC will by no means loseCXCI the reward.CXCII

Notes on verses 39-41

CLXXXIII “deed of power” = dunamis. Same as “power” in v1. See note X above.
CLXXXIV “soon afterward” = tachu. 12x in NT. From tachus (quickly, promptly; without unreasonable delay). This is quickly, but not immediately. It is without undue delay.
CLXXXV “speak evil” = kakologeo. Related to “tell” in v1 & “matter” in v10 & “arguing about” in v33 & “argued” in v34. 4x in NT. From kakos (bad, evil, harm, ill. It is evil that is part of someone’s core character – intrinsic, rotted, worthless, depraved, causing harm. It refers to deep inner malice that comes from a rotten character) + logos (see note LXI above). This is to curse, speak evil of, abuse. It is words chosen specifically to cause harm or misconstrue – to make evil look like good or wrong like right.
CLXXXVI “cup” = poterion. Related to “gives…to drink” in v41. From pino (see note CLXXXVII below). This is a drinking vessel. Figuratively, it can refer to one’s lot, to fate, or to what God has in store for you.
CLXXXVII “gives…to drink” = potizo. 15x in NT. From potos (drink or for drinking) OR from pino (to drink literally or figuratively). This is to give to drink, water, furnish, irrigate, or feed.
CLXXXVIII “bear” = eimi. Same as “mean” in v1. See note LXIII above.
CLXXXIX “Christ” = 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.
CXC Some manuscripts add, “truly I tell you that.”
CXCI “lose” = apollumi. Same as “destroy” in v22. See note CXVI above.
CXCII “reward” = misthos. This is wages, pay, or salary. It can also be reward, recompense, or punishment. It is pay for services rendered in a literal or figurative way, either good or bad.

42 “If any of you put a stumbling blockCXCIII before one of these little onesCXCIV who believe in me, it would be betterCXCV for you if a greatCXCVI millstoneCXCVII were hungCXCVIII around your neckCXCIX and you were thrownCC into the sea.CCI 

Notes on verse 42

CXCIII “put a stumbling block” = 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.
CXCIV “little ones” = mikros. This is small in reference to a size or the number of something, least or less. Figuratively, it can refer to little dignity.
CXCV “better” = kalos. Same as “good” in v5. See note XXXV above.
CXCVI “great” = onikos. 2x in NT. From onos (donkey). This is related in some way to a donkey. Regarding this millstone, it is one so large that a donkey is used to work or turn it.
CXCVII “millstone” = mulos. 5x in NT. Probably from the base of molis (with difficulty, scarcely); from molos (toil); probably akin to mogis (hardly, with difficulty); from mogos (laborious, toil). This is a hand-mill or grinder to use with grain.
CXCVIII “hung” = perikeimai. 5x in NT. From peri (about, concerning, all around, encompassing) + keimai (to lie, recline, be placed, lie outstretched, be appointed). This is to lie around, surround, be clothed in, be bound, hang, be subject to.
CXCIX “neck” = trachelos. 7x in NT. Probably from trachus (rough, uneven). This is the neck or throat. It can also refer to an embrace. It shares a root with the word “trachea.”
CC “thrown” = ballo. Same as “cast” in v22. See note CXIII above.
CCI “sea” = thalassa. Perhaps from hals (sea, salt, a boy of saltwater) or halas (salt; can be figurative for prudence). This is the sea, a lake, or seashore.

43 If your hand causes you to stumble,CCII cut it off;CCIII it is better for you to enter lifeCCIV maimedCCV than to have twoCCVI hands

Notes on verse 43a

CCII “causes…to stumble” = skandalizo. Same as “put a stumbling block” in v42. See note CXCIII above.
CCIII “cut…off” = apokopto. Related to “hearing” in v25. 6x in NT. From apo (from, away from) + kopto (see note CXXIX above). This is to cut off or away, mutilate, amputate, emasculate.
CCIV “life” = zoe. From zao (to live, be alive). This is life including the vitality of humans, plants, and animals – it is life physical and spiritual and life everlasting.
CCV “maimed” = kullos. Related to “rolled about” in v20. 4x in NT. Perhaps from kulioo (to roll, wallow); from kulindo (see note CVII above). This is crippled or lame. It is particularly a maiming of hands or feet.
CCVI “two” = duo. Related to “twelve” in v35. See note CLXVIII above.

and to goCCVII to hell,CCVIII to the unquenchableCCIX fire. 44 where their wormCCX never dies,CCXI and the fire is never quenched.CCXII

Notes on verses 43b-44

CCVII “go” = aperchomai. Related to “come” in v1 & “come” and “enter” in v25. From apo (from, away from) + erchomai (see note IX above). This is to depart, follow, or go off in a literal or figurative sense.
CCVIII “hell” = geenna. 12x in NT. From Hebrew Gehinnom (valley of Hinnom); from gay (valley; a gorge that is not a winter torrent) + Hinnom (most likely of foreign origin, perhaps from the Jebusites). This is Gehenna or hell, referring to a valley outside of Jerusalem and used figuratively for hell.
CCIX “unquenchable” = asbestos. 4x in NT. From a (not, without) + sbestos (extinguished); {from sbennumi (to quench or extinguish in a literal or figurative sense; to suppress)}. This is not extinguished, unquenchable. It can imply continual. This is where the word “asbestos” comes from.
CCX “worm” = skolex. 3x in NT – all in this passage. This is a worm that gnaws, perhaps a maggot.
CCXI “dies” = teleutao. 13x in NT. From teleute (end, finishing, consummation; can also be used for death); from teleo (to complete, fulfill, accomplish, end); 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 to complete or come to the end/end goal. It can also mean to finish life or to meet one’s ultimate fate in heaven or hell.
CCXII “quenched” = sbennumi. Related to “unquenchable” in v43. 8x in NT. See note CCIX above.

45 And if your footCCXIII causes you to stumble, cut it off; it is better for you to enter life lameCCXIV than to have two feet and to be thrown into hell.CCXV 46 where their worm never dies, and the fire is never quenched. 47 And if your eyeCCXVI causes you to stumble, tear it out;CCXVII it is better for you to enter the kingdom of God with one eyeCCXVIII than to have two eyes and to be thrown into hell 48 where their worm never dies, and the fire is never quenched.

Notes on verses 45-48

CCXIII “foot” = pous. This is foot literal or figurative.
CCXIV “lame” = cholos. 14x in NT. This is lame or limping. It can also mean missing a foot.
CCXV Some manuscripts add “into the unquenchable fire.”
CCXVI “eye” = ophthalmos. Related to “see” in v1 & “man” in v9. From optanomai (see note LVII abov). This is eye or sight. It is used figuratively for the mind’s eye, a vision, or for envy.
CCXVII “tear…out” = ekballo. Same as “cast…out” in v18. See note XCVII above.
CCXVIII “with one eye” = monophthalmos. Related to “see” in v1 & “eye” in v47 & “by themselves” in v2 & “only” in v8 & “man” in v9. 2x in NT. From monos (see note XXI above) + ophthalmos (see note CCXVI above). This is one-eyed.

49 “For everyoneCCXIX will be saltedCCXX with fire.CCXXI 

Notes on verse 49

CCXIX “everyone” = pas. Same as “all things” in v12. See note LXX above.
CCXX “salted” = halizo. Related to “sea” in v42. 3x in NT. From hals (see note CCI above). This is to salt for sacrifices or to preserve.
CCXXI Some manuscripts add, “and every sacrifice with salt will be salted.” “Every” = pas. Same as “all things” in v12. See note LXX above. “Sacrifice” = thusia. 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 a sacrifice or offering. It can refer to the act of sacrifice or the thig being sacrificed. Also, this is sacrifice in a literal or figurative sense.  “Salt” = hals. Related to “sea” in v42 & “salted” in v49. 1x in NT. See note CCI above.

50 SaltCCXXII is good; but if saltCCXXIII has lost its saltiness,CCXXIV how can you seasonCCXXV it? Have saltCCXXVI in yourselves, and be at peaceCCXXVII with one another.”

Notes on verse 50

CCXXII “salt” = halas. Related to “sea” in v42 & “salted” and {untranslated} in v49. 8x in NT. See note CCI above.
CCXXIII “salt” = halas. Same as “salt” in v50. See note CCXXII above.
CCXXIV “lost its saltiness” = analos + ginomai. Analos is related to “sea” in v42 & “salted” and {untranslated} in v49 & “salt” in v50. 1x in NT. From a (not, without) + hals (see note CCI above). This is saltless, bland, or flat. It can also mean insipid. Ginomai is the same as “became” in v3. See note XXIV above.
CCXXV “season” = artuo. Related to “mountain” in v2. 3x in NT. Probably from airo (see note XX above). This is to prepare, season, make salty, add spices.
CCXXVI “salt” = halas. Same as “salt” in v50. See note CCXXII above.
CCXXVII “be at peace” = eireneuo. 4x in NT. From eirene (one, peace, quietness, rest, peace of mind, harmony; a common farewell among Jews (i.e. shalom) as a well-wishing that included a blessing of health and wholeness for the individual; indicates when everything that is essential is joined together properly; peace literally or figuratively; by implication, it is prosperity –not in the  sense of excessive wealth, but having enough from day to day); perhaps from eiro (to join, tie together to form a whole). This is to live in peace, be peaceful, have peace, to have integrity and wholeness.

Image credit: “Jesus Delivers a Wild Man” by LUMO Project.

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