Lesson 73 Amplified -- INTERPRET

DIERMENEUO

American: thoroughly explain, interpret 

HERMENEUO

American: translate, interpret 

When discussing “speaking in tongues”, Paul entreats those be present who have the gift of interpreting what is spoken in the “unknown” tongue, in order that all those present will benefit from the message given through the Holy Spirit. 

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

1^st Corinthians 12.28: And (in fact) whom did Theos place in the ekklesia [assembly, church]? 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. But crave the stronger charismata! Yet I show you a way down to super eminence. 

1^st Corinthians 14: Pursue agapen! Crave the spiritual and even more in order that you may propheteuete [before tell, prophesy]. For he, speaking in a glosse [tongue, language], 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. 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 diermeneue [interprets] his utterance) in order that the ekklesia may receive upbuilding. 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, voice, noise] (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 [word], 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 [world, universe, 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 upbuilding 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. For if I proseuchomai in a glosse, my pneumatic [breath, spirit] proseuchomai [prays] but my nous [intellect, mind, understanding] is empty. Then, what is to be? I will proseuchomai with the [my] pneumati and I will also proseuchomai 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 [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. 

1^st Corinthians 14.26: Brothers! what indeed is it when you convene? Each one of you has a psalm, has a teaching, has a glossan, has a revelation, has an apokalupsin [disclosure], has an hermeneian [translation, interpretation]; let the whole service be for upbuilding. If anyone speaks in a glosse, keep it down to one or two or at most three and in turn [alternately] let someone diermeneueto but if there isn’t a diermeneutes [interpreter], keep glossai silent in the ekklesia. Let him [each man] speak to himself and to Theos. Let two or three prophetai speak and the others diermeneuo and if a revelation comes to another sitting down, let the first be silent. For you can all propheteuein (down one by one) so all may learn, and all may be parakalontai [called near, invited, urged, exhorted, encouraged]. And the pneumata of propheton are obedient to prophetais for Theos isn’t a God of instability; conversely, a God of peace. And so be it (in that manner) in all the ekklesiais of the hagion [holy ones, sacred ones, consecrated ones, saints]. 

Hebrews 7: For this Melchizadek, King of Shalom [“Salem” is the transliteration from Hebrew Aramaic to English by King James’ translators; it means safety, peace, health, happiness, prosperity, friendship], Priest of the Most High Theos, is the One meeting Abraham on his returning from the slaughter of the kings and eulogesas him; to Whom indeed Abraham divided a tenth from everything; firstly, being hermeneumenos [translated, interpreted] King of Dikaiosunes; then also King of Shalom, which is King of Eirene [peace]. Historically He is without father, without mother, without genealogetos [genealogy] nor beginning of days nor having end of life but having been made as the Son of Theos, remains a Priest in perpetuity.

End of Seventy-third Lesson