Lesson 37 Amplified – GLOSSA

 

GLOSSA -- GLOSSAI

American singular: a tongue, a language -- plural: tongues, languages 

These Greek words are preamble to what occurred on the Day of Pentecost after our Lord Jesus, the Christos [Mashiyach], arose from death. 

Almost Greek: [Words in italics are translator’s additions.] 

Acts 2: Now, in the fulfilling of the Day of Pentekostes [Hebrew Feast of Pentecost], they were all unanimous at the same place. Unexpectedly emergent from the ouranou [the heavens, the sky, aloft] was an echos [loud noise], just as borne of a violent wind, and filled up the whole dwelling where they were sitting. Themselves stared wide-eyed at thoroughly partitioned tongues as of fire. It also sat upon each one of them and they were all filled of the Hagios Pneuma and began to utter words in different glossais, just as the Pneuma gave to them to enunciate. 

Acts 2.5: Now, there were Jews residing in Jerusalem, pious [devout] men from every ethnous [nation, race, non-Jews, Gentiles] of those under the ouranon. Now, these phones [sounds, tones, noises, voices] being generated, the populace assembled and were confused because each one heard them speaking his own dialekto [language, dialect]. Now, all were amazed and marveled, saying to one another, "LO! aren’t all these speaking Galileans? and how hear we each our own dialekto in which we were born: Parthians, Medes, Elamites and those inhabiting Mesopotamia; both Judea and Cappadocia, Pontus and Asia, both Phrygia and Pamphylia, Egypt and the regions of Libya over against Cyrene and alien-resident Romans; both Jews and proselutoi [non-Jewish converts to Judaism], Cretans and Arabians. We hear them in our own glossais articulating the magnificence of Theos.” 

1st Corinthians 12.4: There are varieties of charismaton [gifts, endowments, faculties], but the selfsame Hagios Pneuma. There are varieties of service, yet the selfsame Kurios. There are varieties of effects, and the selfsame Theos is active in the whole of existence; in all. To each one is given the exhibition of the Hagios Pneuma to bear together [for the common good]. For (via the Hagios Pneuma) one is given a logos [word] of wisdom; to another, a logos of knowledge (down from the selfsame Hagios Pneuma); to another, pistis (by the selfsame Hagios Pneuma); to another, charismata [gifts, endowments, faculties, deliverances] of healing (by the selfsame Hagios Pneuma); to another, effect of dunameon [force, power]; to another, propheteia [inspired speech, prophesy]; to another, discerning of pneumaton [spirits]; to another, kin [families] of glossai; to another, translation of glossai. In all of these, One and the same Hagios Pneuma is active, separately apportioning to each as He [Father] bouletan [wills, resolves, intends]. 

1st Corinthians 14: Pursue agapen [unconditional love]! Crave the spiritual and even more in order that you may propheteuete [before tell, speak under inspiration, prophesy]. For he, speaking in a glosse, not speaks to men; conversely, to Theos. For no man spiritually hears but he speaks musterion [secrets, mysteries]. But the one propheteuon speaks to men for building up, paraklesin [imploration, urging, exhortation, encouragement, solace] and consolation. The one speaking in a glosse builds up himself but the one propheteuon builds up an ekklesian [assembly, church]. I desire that all of you speak in glossais but even more, that you may propheteuete. For the one propheteuon is greater than him speaking in glossais (unless he thoroughly interprets his utterance) in order that the ekklesia may receive up building. But now, brothers, if I come to you speaking in glossais, how will I be opheleso [useful] to you, except I speak to you either in revelation or in knowledge or in propheteia or in teaching? Now, apsuchos [lifeless, dead, inanimate] instruments giving phone [sound, tone, noise, voice] (whether pipe or lyre), if they don’t give a variety of utterance, how will the tune being piped, or the music being strummed, be known? For if a bugle gives an indistinct phone, who will ready himself for battle? So also, if you give (via glosses) not-clear logos, how will the word being said be known, for you will be speaking into air. So many effective kinds of phonon are in the kosmo universe, world, cosmos] and not even one is aphonos [voiceless, mute]. If then I not know the dunamin of the phones, I will be a barbaros [foreigner, non-Greek, barbarian] to the one speaking and he (speaking) will be a barbaros to me. So also, you, since you are zelotai [zealous ones, zealots] of the spiritual to the building up of the ekklesias, seek interpretation in order that you may superabound. Therefore, let him, speaking in a glosse, proseuchestho [humbly beg God, pray] in order that he may be able to dierueneue [thoroughly explain, interpret]. For if I proseuchomai in a glosse, my pneumati proseuxomai [worships, as a dog licks his master's hand] but my nous [intellect, mind, understanding] is empty. Then what is to be? I will proseuxomai with the [my] pneumati and I will also proseuxomai with the [my] nous. I sing with the [my] pneumati and I also sing with the [my] nous. If you eulogeses [speak well of, praise, bless] in the pneumati, how will the one occupying the position of the idiotes [know-nothing, ignoramus] say the “Amen” to your eucharistia [gratefully giving thanks], since he not knows what you say? Indeed, you echaristeis well but the other isn’t built up. I echaristo [gratefully give thanks] to my Theos for I speak in glossais more than all of you. Conversely, in an ekklesia, I determine rather to speak five logoi with my nous in order that I may also instruct others than murioi [10,000; innumerable, myriads] of logoi in glosse. 

End of Thirty-seventh Lesson

Lesson 36 Amplified – PHONE

 

PHONE -- PHONAI

American singular: sound, tone, noise, voice -- plural: sounds, tones, noises, voices

Hebrew Aramaic singular: qowl/qol ("kole") 

Three words including phone have been adopted into the American language. We will ignore telephone. Mega phone means a loud sound in Greek, In American, megaphone means a large, cone-shaped devise for increasing the range of voice or other sounds, or for sending the sounds in a different direction. Micro phone means a tiny sound in Greek. In American, microphone means an instrument for converting the pressure waves of sound into electrical signals for transmission elsewhere. 

Almost Greek: [Words in italics are translator’s additions.] 

1st Thessalonians 4.13: I don’t want you to be ignorant with respect to those sleeping [having passed on] lest you grieve as also the rest do, not having elpis [expectation, hope]. For if we pisteuo [put our faith in] that Jesus died and stood up again, so Theos will also bring with Him [Jesus] those who have been put to sleep via Jesus. For this we say to you in a logos [word] of the Kurios, that we (remaining living until the coming of the Kurios) not may in no way go ahead of those having been put to sleep, because the Kurios Himself will descend from the ouranos [sky, heavens] in a rallying cry in the phone of an archaggelos [chief messenger, chief angel] and with a trumpet of Theos. And first the dead in the Christos [Mashiyach] will stand up again, then the living will be caught up together with them (in the cloudiness) to a meeting of the Kurios in the air. And so, we will always be with the Kurios. So also comfort one another with these logoi. 

1^st Corinthians 14.6: But now, Brothers, if I come to you speaking in glossais [tongues, languages], how will I be opheleso [useful] to you, except I speak to you either in revelation or in knowledge or in propheteia [inspired speech, prophecy] or in teaching? Now, apsuchos [lifeless, dead, inanimate] instruments giving phone (whether pipe or lyre), if they don’t give a variety of utterance, how will the tune being piped, or the music being strummed be known? For if a bugle gives an indistinct phone, who will ready himself for battle? So also, if you give (via glosses) not-clear logos, how will the word being said be known for you will be speaking into air. So many effective kinds of phonon are in the kosmo [universe, world, cosmos] and not even one is aphonos [voiceless, mute]. If then I not know the dunamin [force, power] of the phones, I will be a barbaros [foreigner, non-Greek, barbarian] to the one speaking and he (speaking) will be a barbaros to me. 

Luke 3.2: There came a rhema [utterance] of Theos upon John bar Zekaryahuw in the desolate area. And he came into all the region surrounding the river Jordan [“The Descender”], kerusson [proclaiming, heralding,] a baptisma [baptism] of remorse from guilt and reformation into freedom off hamartion [missing of the mark or goal, offending, sinning]. Just as has been written in the Biblo [roll, scroll, writing, book] of the logon of Isaiah the prophetou [before-teller, prophet], saying, “I am the phone of one helloing [calling out “hello”] in the desolate area; prepare the road of the Kuriou. Make His paths straight and level. Every pharagx [gap, chasm] shall be filled up and every mountain and hill shall be depressed [flattened] and the skolia [crooked, warped, winding] shall be made into straight and the ragged [rugged] trails into smooth roads and all flesh shall gaze wide-eyed at the Soterion [Defender, Savior] of Theos.”

ISAIAH 40.3: This is the kole [phone] of him calling out to one in the fields, “Turn to the way of YHWH. Make a thoroughfare straight and level in the desert for our Elohiym [Gods, The Trinty]. The whole of the gorges shall be lifted up and the whole of the mountains and hills shall be depressed, and the knoll shall become a level plain and a mountain ridge shall become a split [wide] level valley and the weight [splendor] of YHWH shall be uncovered [revealed] and the whole of flesh shall see unity.”

Luke 8.50: But hearing this, Jesus answered him, saying, “Not fear, merely pisteue [have faith] and she sotheesetai [will be made safe, will be saved]!” Now coming into the house, He not allowed anyone to enter except Rock and James and John bar Zebedee and the father and the mother of the child. Now, all were sobbing and beating the breast in grief over her, but He said, “She not died, conversely, she sleeps.” And they laughed Him down, knowing that she had died. Now, He having ejected all outside and having grasped her hand, He ephonese [sounded, voiced], saying, “Child! awake!” And her pneuma [spirit] reverted to her and she instantly stood up and He prescribed that something to eat be given her. And her parents were astounded but He commanded them to tell not even one person the miracle which was caused to be.

 

Luke 17.11: And it was caused to be, in His going to Jerusalem, He also traversed via the middle of Samaria and Galilee. And He having entered into a certain village, ten leprous men met Him (who stood at a distance) and they raised their phone, saying,

“Jesus! Mepistata [Commander]! have compassion on us!” And seeing, He said to them, “Going, show yourselves to the priests.” And it was caused to be in their withdrawing, they were cleansed. Now, one of them (seeing that he was cured) returned glorifying Theos with megales phone and fell upon his face near His feet, euchariston [expressing gratitude to, giving thanks to] Him. And he was a Samaritan. Now answering, Jesus said, “Weren’t ten cleansed? but where are the nine? Weren’t found any returning to give glory to Theos, except this foreigner?” And He said to him, “Standing up, go! Your pistis has sesoke [made safe, saved] you.”

 

Luke 23.20: Accordingly, once again Pilate prosphoneo [sounded towards, voiced towards] them (wanting to fully free Jesus), but they ephepephonoun in retort, saying,

“Crucify! Crucify Him!” But he said toward them a third time. “For what kakon [worthless] deed did He do? I not found even one cause worthy of death in Him. Accordingly, paideusas [chastising, scourging? whipping?] Him, I will fully free Him.” But they continued pressing with megalaia phonais, epekeinto [imposingly, insistently] asking for Him to be crucified and the phonai of them and of the chief priests overwhelmed Pilate.

 

Mark 10.47: “Jesus! Son of David! eleeson [show deep sympathy, show mercy] to me [bar Timaeus]!” And many admonished him (in order that he be silent) but he much more kraxein [cawed as a raven, shrieked, screamed, cried out], “Son of David! eleeson to me!” And standing still, Jesus said for him phonethenai [to be called to] Him. And they phonousi [called] the blind one, saying to him, “Have courage! Arise! He phonei [calls for] you.” Now throwing off his outer garment, standing up, he came to Jesus. And beginning to speak, Jesus says to him, “What do you want Me to do for you?”

And the blind one said to Him, “Rabbi [Master]! I ask in order that I may recover my sight.” Now Jesus says to him, “Go! your pistis sesoke [has made safe, has saved] you.” And he directly recovered his sight and accompanied Jesus on the road.

 

Mark 15.33: It now being (caused to be) the sixth hour [noon], shadiness [pitch black darkness] was caused to be over the whole land until the ninth hour [3 PM]. And at the ninth hour, Jesus hallooed with megale phone, “Elio! Elio! Lama sabachthani?”

 Which is being translated from Hebrew Aramaic/Chaldee into Greek: “O My Theos! O My Theos! To what did You abandon Me?” And some of those standing beside (hearing Him) said,” “LO! He phonei [calls to] Elijah.” Now, running and filling up a sponge with vinegar and sticking it on the end of a reed, one of them gave Him to drink of it, saying,

“Let us see if Elijah comes to take Him down.” But Jesus (sending forth a megalen phone) expired. 

End of Thirty-sixth Lesson

Lesson 35 Amplified – MARANATHA

 

MARANATHA 

American: our Lord has come

Hebrew Aramaic or Chaldee: maranatha 

Clearly, the Koine Greek word is a transliteration of the Chaldee word. 

Almost Greek: [Words in italics are translator’s additions.] 

1st Corinthians 16.21: Here is the greeting with my own hand, “Paul”. If anyone not philei [love] the Kuriou Jesus, the Christou [Mashiyach], let him be excommunicated. Maranatha! [our Kurios has come!]

 

1^st Corinthians16.23 The charis [graciousness] of the Kuriou Jesus, the Christou, be with you. My agape [unconditional love] be with all of you in Jesus, the Christo. Amen! 

End of Thirty-fifth Lesson

Lesson 34 Amplified – EKKLESIA

 

EKKLESIA -- EKKLESIAI

American singular: assembly, church -- plural: assemblies, churches

Hebrew Aramaic singular: mowed / mowadah 

EKKLESIA

American: The Body and the Bride of Our Lord Jesus, the Christ, the Son of God

        Hebrew Aramaic: Yeshua>Yehoshua [“YHWH the Savior”], ha Mashiyah, Bar YHWH 

All Christians are members of the Ekklesia, which is both the body and the bride of our Lord Jesus, the Christos [the Mashiyach]. 

Almost Greek: [Words in italics are translator’s additions.] 

Matthew 25: “Then is when the Kingdom of the Ouranon [Heaven] shall be compared to ten maidens which same taking their lamps, went forth to a meeting of the Bridegroom. Now, five (emergent from them) were prudent and five were stupid. Which same stupid, having taken their lamps, didn’t take with themselves olive oil, but the prudent took olive oil (in their receptacles) with their lamps. Now, the Bridegroom delaying, all nodded off and slept. Now, at midnight an outcry was caused to be. ‘LO! the Bridegroom comes! Go forth into a meeting of Him.’ Then is when all those maidens arose and trimmed the wicks of their lamps. Now, the stupid said to the prudent, ‘Give us emergent from your olive oil because our lamps are going out.’ But the prudent answered, saying, ‘no! lest it not avails to you and to us, but rather go to those selling and buy for yourselves.’ Now, the same going off to buy oil, the Bridegroom came [arrived] and the prepared maidens went in with Him to the nuptials and the door was closed. Now, eventually come the remaining maidens, saying, ‘Kurie! Kurie! open to us.’ But responding, He says, ‘Amen! I say to you, I do not know you.’ Accordingly, watch out! because you not know the day nor the hour in which the Son of Man comes.” 

Revelation 21: And I saw a new ouranon [sky] and a new earth for the first ouranos and the first earth went away and the sea isn’t any more [no oceans]. And I saw the hagian city (New Jerusalem) coming down from Theos (emergent from Ouranou [Heaven]), having been prepared as a bride having been adorned for her Husband. And I heard a megales [big, large, huge, great] phones [sound, tone, voice, noise], emergent from Ouranou, saying, “LO! the Tent of Theos is amidst men, and He will encamp amidst them, and they will be His peoples and Theos (their Theos) Himself will be amidst them. And Theos will smear out every tear from their eyes and Death won't be anymore, nor grief nor outcry nor toil won't be anymore because the first creation went away. 

1^st Corinthians 12.12: For the soma [body] is one and has many limbs but all the limbs of the one somatos (being many) are one soma; so also, it is in the Christos. Also, by one Hagios Pneuma, we all ebaptisthemen [were immersed, submerged, baptized] into one soma; whether Jews or Greeks [non-Jews]; whether slaves or free. Also, we were all given to drink into ourselves one Hagios Pneuma for the soma isn’t one limb; conversely, many. 

1^st Corinthians 15.9: For I am the least of the apostolon (who am not fit to be called an apostolos) because I pursued [persecuted] the Ekklesian of Theos. 

1^st Corinthians 28: And whom in fact did Theos place in the ekklesia? Firstly apostolous [ delegates, ambassadors, apostles], secondly prophetas [before-tellers, prophets], thirdly teachers, then works of dunameis [force, power], then charismata [gifts, endowments, faculties, deliverances] of healing, relief [help], pilotage [leadership], kin [families] of glossai [tongues, languages]. Not all are apostoloi. Not all are prophetai. Not all are teachers. Not all are dunameis workers. Not all have charismata of healing. Not all speak glossai! Not all diermineuousi [thoroughly explain, interpret]. But crave the stronger charismata! 

Colossians 1.15: Jesus, Who is the eikon [image, likeness, statue, icon] of the invisible Theos (the firstborn of all creation), because in Him all was created: the things in the ouranois [sky, heavens] and the things upon the earth; the seen [visible] and the invisible (whether thrones or lordships or rank or authorities). All has been created via Him and to Him and He IS before the birth of the whole of creation, and all is presented in Him. Also, He is the Head of the Somatos, the Ekklesias. 

Colossians1.24: Now, I rejoice in my sufferings over you and supplement the deficit of the stresses of the Christou in my flesh, over His Somatos, which is the Ekklesia. 

Acts 2.47: And the Kurios annexed to the Ekklesia those sozomenous [being made safe, being saved] down to day by day. 

Hebrews 12.22: But you have drawn near Mount Zion and a city of the living Theos, to an above-the-sky [heavenly] Jerusalem; to myriads of aggelon [messengers, angels]; to a mass assemblage, an Ekklesia of the first-born ones, having been perfected [completed]; to Jesus, Mediator of a new blood covenant and to sprinkling of blood that is speaking better words than those of Abel. 

Ephesians 1.22: And He [Father God] seated Him [Jesus] at His right above the sky [in Heaven], far above all rule and authority, all dunameos and lordship, and every name being named (not only in this age, but also in the coming age), and subjected all under Jesus’ feet and gave Jesus to be Head over everything to the Ekklesia which is Jesus’ Soma; the fullness of the One filling all with all. 

End of Thirty-fourth Lesson

Lesson 33 Amplified – KOINONIA

KOINONIA

 

American: a sharing, a partnership

 

KOINONOS -- KOINONOI

American: singular: sharer, partner -- plural: sharers, partners

Hebrew Aramaic singular: chalaq 

Almost Greek: [Words in italics are translator’s additions.] 

Galatians 2.7: Conversely, knowing that I have been entrusted with the euaggelion of the uncircumcision, even as Rock has been to the circumcision, (for the One working in Rock to an apostolate of the circumcision also worked in me to an apostolate of the ethne [races, non-Jews, Gentiles] ) and knowing of the charin [graciousness] given to me, James Bar Joseph and Rock and John [“Gift of God”] Bar Zebedee (those seeming to be pillars) gave to me and to Joses Bar Nabas the right hands of koinonias in order that we go to the ethne but they go to the circumcision. They asked only that we might remember the poor, the same thing I was (indeed) eager to do. 

1^st Corinthians 1.4: I always eucharisto [gratefully give thanks] to my Theos (concerning you) for the chariti of Theos given to you in Jesus the Christo, that in everything you were made wealthy in Him; in every logos [word] and all knowledge, even as the testimony of the Christou was stabilized in you. Also, since you have been awaiting the appearance of our Kuriou Jesus, the Christou, you aren’t lacking in any gift. He [Theos] also will stabilize you until telos [the point aimed at, the end of this age], blameless in the day of our Kuriou Jesus, the Christou. Pistos [faithful] is Theos via Whom you were called into koinonian with His Son, our Kuriou Jesus, the Christou.

1^st Corinthians 10.15: As to the wise I say, “Distinguish what I say. Isn’t the cup of eulogias [fine speaking, commendation, blessing, eulogy] that with which we eulogoumen [speak well of, praise, bless] a koinonia in the blood of the Christou? Isn’t the bread which we break a koinonia in the somatos [body] of the Christou? Because of the One Bread, we many are one soma, for we all share the One Bread. Look at Israel. Down to flesh, aren’t those eating the thusia [animal sacrifice] koinonia in the altar. What then, do I say that an eidolon [image for worship, idol] is something? but what an ethne [race, non-Jew, Gentile] thuo [sacrifice or kill an animal], they thuo to demons and not to Theos. I not want you to be caused to be koinonia of demons. You can’t drink the cup of the Kuriou and the cup of the demon! You can’t share of the table of the Kuriou and the table of the demon! Or do we incite the Kurion to rivalry? We aren’t stronger than Him, are we?” 

2^nd Corinthians 6.14: Don’t be caused to be unequally yoked with apistois [those without faith] for what fellowship have dikaiosune [equity, justification, rightness] and lawlessness? What koinonia has light with shadiness? What agreement has the Christo with Belial [“Worthlessness”, “Satan”]? or what share has one who pisto [has faith, has reliance upon] with one apistou [without faith]? 

2^nd Corinthians 9.12: For the digging [plowing] of this service isn’t merely fully filling up the deficits of the hagion [holy, sacred, consecrated ones; saints], conversely, also superabounding via many, grateful thanks to Theos. Via [Because] of your standing the test of this service, they will glorify Theos over your submission to and acknowledgment toward [of] the euaggelion of the Christou and the liberality of your koinonias toward them and toward the whole world. They yearn for you (with deesei [petitions, requests, prayers] for you) because of the beyond-the-usual charin of Theos upon you. But grateful charin to Theos for His ineffable gift! 

Philippians 1.3: I always eucharisto [express gratitude, give thanks] to my Theos over all my remembrance of you in all my deesei over you, amidst all joy making the deesin over your koinonia into the euaggelion from the first day that you heard it until now; being convinced of this very thing, that He having begun a good work in you will fulfill [finish] it until the day of Jesus the Christou. 

1^st Peter 5: I parakalo [call near, invite, urge, exhort, encourage] the elders in [among] you as your fellow-elder and witness of the sufferings of the Christou and a koinonos of the glory about to be revealed: Tend the flock of Theos in you, not compulsorily exercising oversight, but voluntarily; not as sordid, but with eager readiness; not as lording against a lot [selection by lot or drawing], but being caused to be models [patterns] for the flock. 

2^nd Peter 1.2: His godly dunameos [force, power] has bestowed upon us all, pertaining to life and godliness via the full knowledge of the One calling us via His glory and manliness; via which He has bestowed the greatest and most precious epaggelmata [announcements, proclamations, promises] to us in order that via these you might be caused to be koinonoi of the godly nature, escaping the decay (in lust) in the kosmo [universe, world, cosmos]. 

1^st John 1: What was from the beginning; what we [I] have heard; what we [I] have stared at with our [my] own eyes; what we [I] have closely examined and our [my] hands have touched, concerning the Logou [Word] of Life. For The Life was rendered manifest and we have stared at Him and testify, and we apaggellomen [announce, report] to you. The Life Eternal, Who was with the Father and was rendered manifest to us. What we have stared at and what we have heard, we apaggellomen to you in order that you also may have koinonian with us. Now, our koinonia is in fact with the Father and with His Son, Jesus the Christou. I write these words to you in order that your joy may be complete.

1^st John1.5: This is the aggelia [announcement, message] which we have heard from Him and we [I] anaggomen [announce] to you that Theos is Light, and shadiness isn’t in Him (not even one iota!). If we say that we have koinonian with Him and walk in shadiness, we lie and not do truth. But if we walk in the light (as He is being in the light), we have koinonian with one another and the blood of Jesus the Christou (His Son) cleanses us from all hamartias. 

                                                    End of Thirty-third Lesson 

Lesson 32 Amplified – PARAKALEO

PARAKALEO

American: to call near, to invite, to urge, to exhort, to encourage 

PARAKLESIS

American: imploration, urging, exhortation, encouragement, solace 

The reader must decide how strongly this word speaks. The context of the sentence in which it appears should give guidance. Clearly, an invitation is mild, but exhortation is strong. Webster’s New World Dictionary of the American Language says that exhortation is to earnestly urge by advice or warning to do what is right or proper. Imploration is begging. Exhortation, again, is urging. Encouragement, again, is milder. Solace is comfort. Do you see the progression, from stronger to softer? 

Almost Greek: [Words in italics are translator’s additions.] 

2^nd Corinthians 1.3: Adored be the Theos and Father of our Kuriou Jesus, the Christou, the Father of pity and the Theos of all parakleseos; the One parakalon us [me] over all our [my] stress, for us [me] to be able to parakalein those in every kind of stress via the parakleseos of which we ourselves are [I myself am] parakaloumetha by Theos. Just as He causes the sufferings of the Christou to superabound in us [me], so via the Christou our [my] paraklesis superabounds. Now, if we are [I am] stressed, it’s for your parakleseos and soterias [rescue, safety, salvation], being effective in the cheerful enduring of the same sufferings which we [I] also suffer. And our [my] elpis [expectation, hope] is firm for you, knowing that as you are koinonoi [sharers, partners] of the suffering, so also koinonoi of the parakleseos. For I want you not to be ignorant, brothers, as to our [my] stress having happened to us [me] in Asia Minor. For we were [I was] excessively weighed down (beyond my dunamin [force, power] to bear up) as to put us [me] utterly at a loss even how to live [survive]. Conversely, we [I] have the sentence of death in ourselves [myself] in order that we [I] shouldn't convince [rely upon] ourselves [myself], conversely, to rely upon Theos (the One awakening the dead), Who rescued us [me] emergent from so great a death as this (and still does [continues to] rescue me) and in Whom we [I] elpikamen [have expectation, have hope] that (even yet) He will rescue me; you also co-working with us [me] in deesie [petition, request, prayer] in order that (emergent from many faces) eucharistethe [grateful thanks to Theos] may be expressed via many for us [me] for our [my] charisma [gift, endowment, faculty, deliverance] from the Father.

 

2^nd Corinthians 2.5: If anyone has grieved someone, he hasn't grieved me; conversely, he has grieved in part [some of you] in order that I not be heavy upon all of you. This censure by the majority is enough for such a one, so that rather (conversely) you should charisasthai [gratuitously pardon] and parakalesai such a one, lest he be swallowed up by the more superabundant sadness. Therefore, I parakalo you to confirm to him your agapen. For also to this end, I wrote in order that I might test concerning whether you are attentively listening [obedient] in all. But to anything you pardon, I also pardon. For indeed I, if I have pardoned anything for you, it’s in the face of [as speaking for] the Christou in order that we not be taken advantage of by Satana (for we aren’t ignorant of his perceptions [devices]). 

2^nd Corinthians 5.20: Accordingly, over [for the sake of] the Christou, we are seniors [representatives] (as though Theos were parakalountos via us), we [I] beg over [for the sake of] the Christou, be reconciled to Theos. For the One not knowing hamartian [misses of the mark, goal; offenses, sins], over us [for our sakes] He [Father] made Jesus to be hamartian in order that we might be the dikaiosune [equity, justification, rightness] of Theos in Him [Jesus]. 

2^nd Corinthians 6: Being your fellow worker, I also parakaloumen you not vainly to receive the charin [graciousness] of Theos, for He says,“At a favorable time, I heard you, and in a day of soterias, I helped you.”6: Being your fellow worker, I also parakaloumen you not vainly to receive the charin [graciousness] of Theos, for He says,

“At a favorable time, I heard you, and in a day of soterias, I helped you.”

ISAIAH 49.8 Thus says YHWH:

“In a favorable time, I paid attention to you, and in a day of yeshuwah [deliverance, salvation], I surrounded [enfolded, embraced, hugged] you.”

 

Romans 15.4: For whatever proegpaphe [was previously written] was proegraphe for our teaching in order that via cheerful endurance and parakleseos of the Graphen [Scriptures, Old Testament], we might have elpida [expectation, hope]. May the Theos of cheerful endurance and of parakleseos give to you the same opinions in one another (down to Jesus the Christon), in order that unanimously (in one mouth), you may glorify the Theos and Father of our Kuriou Jesus, the Christou. 

Hebrews 3.12: Watch out! brethren! lest perhaps there shall be (in anyone of you) a ponera [hurtful] heart, apeithesasi [willfully without faith], in departing from a [the] living Theos. But each day, parakaleite yourselves (while it is still being called today) in order that not even one of you be hardened by the deceit of hamartias, for we have been caused to be metochoi [participants] of the Christou, if (in fact) we hold fast from the beginning of the assurance until the telos [the point aimed at, the end of this age]. As in the saying, “Today, if you hear His phones [sound, voice], don’t harden your hearts (as in the parapikrasmo [provocation]).” For some of those hearing, parepikranan [were embittered alongside] Him, but not all those coming out of Egypt via Moses. But with whom prosochthise [was vexed, annoyed] He for forty years? Wasn’t it with those hamartesasin, whose corpses fell in the wasteland? And to whom did He swear that they wouldn’t enter into His rest, except those apeithesosi [willfully without faith]. And we see that they weren’t able to enter in via [because of] apistian [faithlessness]. 

End of Thirty-second Lesson