θάψαι [3 verses](verb aor inf act or 2nd sg aor imperat) "Bury" is thapto, which also means "to pay the last dues to a corpse", "to honor with funeral rites." --The word translated as "bury" means "to pay the last dues to a corpse", "to honor with funeral rites."

Θάρσει [5 verses](2nd sg pres imperat act) "Be of good cheer" is tharseo, which means "fear not", "have courage", "have confidence", "have no fear," and "make bold." -- The verb translated as "be of good cheer" is a noun that means courage. It is best translated as "have courage" or "be brave."

θαυμαστὴ [2 verses](adj sg fem nom) "Marvelous" is thaumastos, which means "wonderful", "marvelous", "admirable", "excellent," and "to be worshipped."

θαυμάσῃς [3 verses](2nd sg aor subj act) "Marvel" is thaumazo, which means "to wonder", "to marvel", "to honor", "to admire", "to worship," and "to say with astonishment."  - "Marvel" is from a verb, that means "to wonder", "to marvel", "to honor", "to admire", "to worship," and "to say with astonishment.

θαυμάζητε [1 verse](2nd pl pres subj act) "Will marvel" is from thaumazon, which means "wonder at", "marvel", "wonder at", "honor, and "admire."  - "Marvel" is from a verb Jesus only uses here. It means "wonder," "marvel," and "admire."

The mood of command or entreaty – the mood of volition. The imperative, which is the mood of ascertaining of one’s will over another, is the normal mood for a command or a strong suggestion. When the Present Imperative is used as a command or strong suggestion, it denotes an appeal to continue, or keep on doing something that is already in progress. It may express an urgency to do it now.

The Prohibitive Imperative

This use differs from the “Imperative of Command” only in the presence of the negative μή. This use employs the Present Imperative to prohibit the continuation of an action already in progress. You are to “stop doing” something.

The Imperative of Entreaty

This use of the Imperative denotes a request. It does have the force of urgency.

The Middle voice indicates that someone is acting on themselves or for their own benefit or by themselves. "He washed himself." There are several forms. See this article.

The Middle Passive voice is a verb form that can be either the middle voice or a passive voice. In transitive verbs, it acts as a passive: "he is washed" but for non-transitive verbs, it is acts as the middle voice "he rested for his benefit" or "he rested himself."

1. Reflexive: "I wash (myself)." This reflexive sense could also carry a sense of benefaction for the subject, as in the sentence "I sacrificed a goat (for my own benefit)."
2. Reciprocal: "to fight" (with active) vs. "to fight each other" (with mp).
3. Autocausative: describes situations where the subject causes itself to change state.
4. State of Being. With verbs relating to standing, sitting, reclining, being afraid, being ashamed, and being pleased, etc.
5. Intensive: "to be a citizen" (with active) vs. "to do the duties of being a citizen" (with middle).
6. In deponent verbs that have not active form, for example, "to follow."
7. Combined with the subjunctive to form the future tense of the verb "to be" in Classical Greek.

Subjunctive Mood

θεαθῆναι [6 verses](aor inf mp) "To be seen" is theaomai, which means "to behold", "to gaze with a sense of wonder", "view as a spectator", "to see clearly," and "to contemplate." --  (CW) The verb translated as "see" is the least common verb that means "to see" that Jesus uses, one which he uses critically or humorously, something like "gaze upon" or even "gawk at." It is always used in the passive voice or the middle voice, someone doing something by/to/for themselves.  Jesus uses both for seeing and being seen. It is a fancier word that has more of a sense of viewing something as a spectator. It can be used passive participle,  acting as a noun, "the one being gazed upon", or in a form where the subject acts on or for themselves, "the displaying of yourself". This word is the root of our English word "theater."

θεῖον {θείων } [1 verse] (noun sg masc acc) "Brimstone" is theion, which in the form shown is either an adjective ( adj sg neut acc )  means "from or of the gods" or the adjective form ( part sg pres act neut acc ) of the verb that means to "shine" or "gleam", so "shining". However, it is more likely an alternative spelling  with a long "o" that is the verb that means "fumigate with brimstone" in the adjective form (part sg pres act neut acc) "gassing with sulfur". -- "Brimstone" is a Greek verb that the means to "fulminate with brimstone" in the form of an adjective so "gassing with sulfur" is the idea.  This word is in a form first seen in the Greek version of the Genesis describing the destruction of Sodom and Gomorrah.

θήκην: [1 verse](noun sg fem acc) "Sheath" is theke, which means "a drinking-cup," "a wine-cup," "a jar," and "a receptacle" for offerings in the temple. -- The word for "of the cup" means "a drinking-cup," "a wine-cup," "a jar," and "a receptacle" for offerings in the temple. The cup is used by Jesus as a symbol for sharing burdens. - Also interesting is the fact that the name for a sword sheath or the quiver for arrows primarily means "case," but it was used to refer to graves and tombs.

θηλαζόντων [4 verses](part pl pres act masc gen) "Sucklings" is thelazo, which means "to suckle," "to nurse," and "to suck (for animals)."  - "Sucklings" is from a noun form of the verb that means "to suck." We would say, "those nursing."

θέλημα [16 verses](noun sg neut acc) "Will" is the noun, thelema, which means "will" and "pleasure" that is,  what someone's wants or desires. This word appears for the first time in the Septuagint, translated the Hebrew word ḥēp̄eṣ (חֵפֶץ), which is usually translated as "delight" and means "delight," "pleasure," "desire," and "longing." The normal ancient Greek word for "will" is βούλησις, meaning "will," "intention," and "purpose."  -- The word translated as "will" means what one wishes or has determined shall be done. It also means a desire or a choice. This Greek word does not appear in ancient Greek literature before the New Testament and the Septuagint, where it appears only a couple of dozen times for a Hebrew word usually translated as "delight."

Θέλω, [64 verses](verb 1st sg pres ind act) "I will" is thelo, which as a verb means "to be willing (of consent rather than desire)," "to wish," "to ordain," "to decree," "to be resolved to a purpose" "to maintain," "to hold," "to delight in, and "will (too express a future event with inanimate objects)." It is a prolonged form (only found in NT) of a verb that means "to be resolved to a purpose" so, in a sense, "to decide," and "to desire." As a participle, it means "being willing" or, adverbially, "willingly," and "gladly." In the Hebrew, "will" or "desire" is chaphets, which means "to delight in," "to take pleasure in," and "to be pleased with."-- (CW) The Greek word translated as "will" expresses consent and even delight in doing something. It is not the same as the helper verb "will" in English. It means "to consent" and "to be resolved to a purpose." As a participle, it can mean "willingly" and "gladly." CW --Confusing Word -- This "will" is not a helping verb indicating the future tense.

θῆλυ [2 verses](adj sg neut acc/nom) "Female" is thelys, which means "female," "the female sex," and "belonging to women." It also means "soft," "gentle," "tender," and "delicate." -"Female" is from a word which means "female," "the female sex," and "belonging to women." It also means "soft," "gentle," "tender," and "delicate." It is not the word usually translated as "woman" " but a word Jesus only uses twice. It came from the Septuagint version of Gen 1:27.

θεμέλιον [3 verses](adj sg masc acc) "Foundation" is from themelios, which means" of or for the foundation", "foundational",  and "foundation-stone". These ideas are used metaphorically as well. - The word translated as "foundation" is not a noun, but an adjective, meaning "of or for the foundation" and "foundational". The sense here is "for the foundation. 

θεωρῶν [15 verses](part sg pres act masc nom) "Seeth" is theoreo, which means "to view," "to see", "to look at", "to gaze," "to behold," (of the mind) "to contemplate", "to consider", "to observe (as a spectator)", "to gaze", "to gape", "to inspect (troops)" "to judge of," and, in abstract, "to theorize" and "to speculate." It originally means literally, "to be a spectator" or "to be sent to see an oracle."  --  (CW) The Greek word translated as "see" is not one of the common words Jesus uses to mean "see." It is a fancier word that has more of a sense of viewing something as a spectator. This word is the root of the English word "theater." It works like our word  "view" and our word "review" in the sense of "inspect" and "judge a thing." Jesus uses it most commonly to refer to people inspecting him now but not judging him in the future. This word is the root of the English word "theater," where plays are both viewed and reviewed by critics.  CW - Confusing Word -- The "see" is not one of the common words usually translated as "see."

θεοῦ [144 verses](noun sg masc gen) "God" is theos, which means "God," "divine," and "Deity." -- The word translated as "God" means "God" and "deity." When used by Jesus and in the Septuagint to mean "God, it is introduced with an article, so "the God," "the Divine" or "the divine one." The definite article identifies it as specific.  When a definite article does not introduce it, it refers more generally to "divinity," the nature of God.  CW --Confusing Word -- The "divinity" doesn't precisely mean "God" without a preceding article.

θεραπεύετε, [5 verses](2nd pl pres imperat act) "Heal" is from therapeuo, which means "to be an attendant, do service", "do service to the gods", "treat medically", "pay court to", "train" [animals]", "cultivate" [land]", and "take care of oneself". -- "To heal" is the Greek verb that means "to be an attendant, do service", "do service to the gods", "treat medically", "pay court to", "train" [animals]", "cultivate" [land]", and "take care of oneself". It does not mean "cure" as "heal" would apply but "treat medically", which is more an attempt to help.

θερισμοῦ [7 verses](noun sg masc gen) "Of the harvest" is from therismos, which means "mowing," "reaping," "harvest time," "harvest," and "crop."​  - "Of the harvest" is from a noun which means "mowing," "reaping," "harvest time," "harvest," and "crop." Time of the harvest has a lot of meaning because the Jewish calendar has a number of holidays built around different harvests. The flax harvest (March) is before Passover, which the barley (early May) and wheat (Shavuot - late May) harvests are right after. The grape harvest (August) is before Rosh Hashanah, the Fig Harvest (September) follows before Yom Kippur, Olive Harvest (October) follows, while the Feast of Booths/Tents (Sukkot) is the Fruit Harvest (later October). The golden color here makes it seem like the flax, barley, or wheat harvest.

θερίζων [10 verses](part sg pres act masc nom) "Reaps" is therizo, which means "to do summer work," "to reap," "to mow," "to cut off," and, in some areas, "to plunder." -- The Greek word translated as "reap" means "to do summer work" and "to reap."

θέρος: [3 verses] (noun sg neut nom/acc) "Summer" is theros, which means "summer," "summerfruits," "harvest," and "crop."  - -- The word for "summer" primarily means "harvest" in Greek. We might think that the new leaves on the fig tree means "spring," but since the reference is to the propagation of a fig tree, it would start growing at harvest time. A little about the propagation of figs: typically, cutting are taken before the winter and growing out of the ground through the winter (to protect from cold) and planted in the spring. Figs are a technically a reed bush, not a tree, growing fruit only from new growth from the previous year.

θησαυρίζων [3 verses] (part sg pres act masc nom) "Layeth up treasure"  is thesaurizo, is a noun which means "storage", "hoard", "lay up treasure", or "laid-up treasure, and in the middle voice, "storage for oneself," and in the passive, "to be reserved." It is from a verb, tithemi, that means "to lay up" "stockpile," or "store." -- The word translated as "lay up" means "storage", "hoard", "lay up treasure." It is from a verb that means "to lay up" "stockpile," or "store." Our noun "stockpile" works best for translation.

θησαυροῦ[12 verses] (noun sg masc gen) "Treasures" is thesauros, which means a "store," "treasure," "strong-room," "magazine, "granary," "receptacle for valuables," "safe," "casket," "offertory-box," "cavern," and "subterranean dungeon."  -- The word translated as "treasure"  means a "store," "treasure," "strong-room," "magazine, "granary," "receptacle for valuables," "safe," "casket," "offertory-box," "cavern," and "subterranean dungeon." 

τεθλιμμένη [1 verse](part sg perf mp fem nom) "Narrow" is thlibo, which means to "squeeze, "chafe", "pinch", "exercise pressure", "compress", "straiten", "reduce", "oppress", "afflict," and "distress."  - The Greek word translated as "narrow" is actual a verb meaning "to squeeze" or "compress." This verb is in the form of an adjective describing a completed action, "the squeezed" or "the compressed". However, the verb is in a form where the subject acts on themselves, so "having squeezed themselves"

θλίψεως [9 verses](noun sg fem gen)"Tribulation" is thlipsis, which means "pressure," "crushing," and "castration." It is a metaphor for "affliction"and "oppression."  -- The Greek word translated as "tribulation" means "pressure," which is translated as a metaphor for "oppression." Since it primarily means pressure in the sense of "crushing" (and "castration"), it is a more colorful word than the words we used to describe a time of difficulty. This is a common word in the Septuagint for "distress," but it appears in Greek literature more as a scientific term than a social description.