You are very sophisticated to get behind the English and examine the Greek. Surely then you would feel it is even better to get behind the Greek and get into the Aramaic. Jesus most likely said Kepha in Peter’s triple blessing, since that is one of the few words the translators did not translate into Greek in various parts of the bible. There is no masculine or feminine or diminutive or any other nuance to the word in Aramaic.
By the way- Jesus’ last words also went untranslated.
Sorry, but you are wrong here, absolutely. The word was interpreted, right in Scripture:
"And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone" (Jn. 1:42 KJV)
και ηγαγεν αυτον προς τον ιησουν εμβλεψας δε αυτω ο ιησους ειπεν συ ει σιμων ο υιος ιωνα συ κληθηση κηφας ο ερμηνευεται πετρος (Jn. 1:42 TR)
Here John Theologian applies hermeneutics (the word before petros) to strike down your argument.
There is no masculine or feminine or diminutive or any other nuance to the word in Aramaic.
Thayer's Greek-English Lexicon says otherwuse:
G2786 (Strong's lexicon number)
Κηφᾶς
Kēphas
Thayer Definition:
Cephas = “stone”
1) another name for the apostle Peter
Part of Speech: noun proper masculine
And Peter had no blessing not given to any other regenerated believer-disciple-priest throughout the church era. Jesus never intended, as many wrongly suppose, to build a church on a fallible human being. He built the churches upon Himself, and on belief in the great declaration, "Thou art The Christ, The Son of the Living God," which was given to men, in this case, by Simon BarJonah; but later on by all who preach the Gospel of The Kingdom of The God.
Secondly, though Jesus said to Simon, "And I will give unto thee the keys of the kingdom of heaven: . . ." (Mt. 16:19a), that was given not at that time, but in the future; and in the future first exercised by Simon on the day of Pentecost; that is, the gospel when believed can admit the hearer to an earthly church assembly where both "tares" and "wheat" gather in the kingdom of heaven (which is not the same as the Kingdom of The God); and furthermore, Jesus did not give these to Simon only, but to all who would "Go ye into all the world, and preach the gospel to every creature" (Mk. 16:15b,c). The keys to the kingdom is the preaching of the Gospel, no more, and no less. One can show that these "keys" open the eyes of their understanding (Lk. 24:45) but the hearer has to choose to go through the "door" thus opened, nor can the preacher give permission or block the way.
Thirdly, neither was it only given to Simon to "bind" or "loose," but to all His disciples--note the second person plural "ye":
"Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven" (Mat 18:18 KJV).
Here the correct sense of the translation is that "Whatsover ye shall bind on earth must be that which is already bound in heaven: and whatsoever ye loose on earth must be that which is already loosed in heaven." Not only was this a future task of Simon, but also all His other disciple/apostles; and hence to all the faithful who pray and minister under the Holy Ghost's power and control.
I trust that you'll be grasping these applications of the Holy Scriptures.