Lesson 78 Amplified -- MOICHEIA

 MOICHEIA

American: adultery

MOICHAO & MOICHEUO

American: to commit adultery

Hebrew: NAAPH

MOICHALIS

American: adultress

MOICHOS -- MOICHOI

American singular: adulterer -- plural: adulterers 

This subject is very unpleasant but constantly arises out of mankind’s moral frailty. 

Almost Greek: (Words in italics are translator’s additions) 

1st Corinthians 6.9: Do not be led astray! Not pornoi nor idolaters nor moichoi nor effeminate nor sodomites nor thieves nor greedy nor drunkards nor revilers nor plunderers; in no way shall they be heirs to the Kingdom of Theos. And some of you were these but you were totally washed; but you hegiasthete [were made holy]; but you edikaiothete [were rendered just] in the name [authority] of the Kuriou and in the Hagios Pneuma of our Theos.

 

Romans 2.22: You saying do not moicheuein [commit adultery], do you moicheueis? You detesting eidoloi [images for worship, idols], do you rob temples?

 

Romans 7: Or are you ignorant, brothers (for I speak to those knowing The Law), that The Law lords it over a man over the space of time that he lives. For the subject-under-a-man married gune [woman] is bound by The Law to the man [her husband] while he is living but if the man dies, The Law concerning the man is rendered void off her. Therefore (accordingly), while the man is living, she will be labeled “moichalis” if she is joined to another man but if the man [her husband] dies, she is free off The Law; she isn’t a moichalida if being joined to another man.

 

Romans 13.8: Owe not even one man not even one thing, except agapan [unconditional love] for one another for he agapesas [unconditionally loving] the other has fulfilled The Law. For “Not moicheuseis;”

 

EXODUS 20 [#7] “You shan’t naaph!”

 

Luke 16.18: “Everyone divorcing his gunaika [woman, wife] and marrying another moicheuei and every wife being divorced from her husband and marrying again moicheuei.”

 

Hebrews 13.: Let philadelphia [brotherly love] remain [continue]. Not be forgetful of hospitality for via this some unknowingly entertained aggelous [messengers, angels]. Be mindful of the prisoners, as if being bound with them, of those ill-treated as also being in the somati [bodies] as yourselves. Marriage is timios [valuable, esteemed] in all and the bed undefiled but Theos will krinei [distinguish, judge, put on trial] pornous [male prostitutes] and moichous. 

Mark 8.38: For whoever may be ashamed of Me and these My logous [words] in this moichalidi [adulterous] and hamartolo [missing the mark or goal; erring, offending, sinning] generation, the Son of Man will also be ashamed of him when He comes in the glory of His Father amidst the hagion aggelon.” 

Mark 10.6: [Jesus speaking] But from the beginning of creation, Theos made them male and female. Because of this a man shall leave down [behind] his father and his mother and proskollethesetai [shall adhere to] his gunaika and the two will be made into one flesh. So too, they are no longer two; conversely, one flesh. Accordingly, whom Theos yoked together, not let man part.”

 

GENESIS 2.24 Therefore, iysh [a man] shall leave his father and his mother and dabaq [shall impinge upon, shall cling to, shall adhere to] his ishshah [woman, gune] and they shall become into one flesh.

 

[Mark continues] And when He was again in the house, his mathetai [learners, pupils, disciples] questioned Him concerning the same. And He says to them, “Whoever may dismiss His gunaika and marry someone else is in moichatai over her. And if a gune may dismiss her man [husband] and marries someone else, she moichatai.”

 

Matthew 5.27: “You heard that it was said to the originals: ‘Not moicheuseis!’ But I say to you that everyone looking at a gunaika towards lust after her (even now [already]) emoicheusen [has committed adultery] with her in his heart.

 

John 8.3: Then, the Pharisee grammateis [writers, recorders, scribes, secretaries] lead to Him a gunaika having been caught in the act of moicheia. Standing her in the midst of the crowd, they say to Him, “Rabbi! this gune has been caught in the very act of moicheia. In The Law, Moses commanded us that such shall be stoned to death.”

 

DEUTERONOMY 22.22 If a man is found lying down with a woman married to a husband, then both of them shall die; the man who lay down with the woman and the woman [Question: Why wasn’t the man brought in as well?]

 

End of Seventy-eighth Lesson

Lesson 77 Amplified -- KRIMA

 KRIMA

American: a decision, a judgment rendered, a verdict

KRINO

American: to judge, to put on trial

KRISIS

American: a decision, a judgment rendered 

The most significant aspect of these words is finality. Direct action is the nature of the use of this word. 

Almost Greek: (Words in italics are translator’s additions) 

1^st Corinthians 11.23: For I received from the Kuriou what I also transmitted to you:

That the Kurios Jesus (in the night in which he was surrendered to the Judaeans) took a loaf of bread and eucharistesas [having given thanks to Theos], broke it and said,

“Take! Eat! This is my soma broken on your behalf. Do this for My remembrance.”

And in the same way He took the cup [traditionally set at every Passover dining table for the Mashiyach] after the dining, saying, “THIS CUP is the New Covenant in My blood. Do this, as often as you imbibe, for My remembrance.” For as often as you may eat His bread and drink His cup you kataggellete [promulgate, publish, officially make known] the death of the Kuriou until He may come. So too, whoever may irreverently eat this Bread or drink the Cup of the Kuriou is liable for the somatos and for the blood of the Kuriou. But let a man test himself and so let him eat of this Bread and let him drink of the Cup for he irreverently eating and drinking eats and drinks a krima to himself for not discerning the soma of the Kurios.

 

Romans 2: Therefore, you are without excuse, O man, all of you krinon [distinguishing, deciding, judging, putting on trial] for in what you krineis in another person, you condemn yourself for you condemning practice the same offenses. Now, we know that the krima of Theos is down [according] to truth upon those who indeed practice these offenses. Do you think this, O man (you krinon upon those indeed practicing these offenses and yet doing them, yourself), that you will escape the krima of Theos? Or do you despise the wealth of the chrestotetos [usefulness], the tolerance and the forbearance of Theos; not knowing that the chreston of Theos leads you to metanoian [thinking differently, turning about 180 degrees, repenting]? But because of your skleroteta [callous, hard] and impenitent heart, you are accumulating for yourself orgen [violent passion, fury, rage, wrath] in a day of orges and a revelation of the dikaiokarisias [right judgment] of Theos, Who will give to each one down to his work. 

Romans 14.13: Then let us no longer krinomen one another; conversely, krinate this: not to place a proskomma [stub, tripper] or a set a skandalon [stumbling block, snare, scandal] for a brother. I know (and am convinced in the Kurio Jesus) that not even one thing is common via [defiled of] itself, except to the one counting [deeming] anything to be defiled; to him it is defiled. If via your food, your brother is grieved, you no longer walk down to agapen. Via your food, don’t utterly destroy him for whom the Christos died. Accordingly, not let the to-you-good foods be vilified for the kingdom of Theos isn’t eating and drinking; conversely, it is dikaiosune [equity, justification, rightness] and peace and joy in the Hagios Pneuma. For the one serving the Christo in these ways is totally acceptable to Theos and approved by men. So then, let us pursue the issues of peace and the issues for building up one another. Don’t undo the work of Theos because of food. Everything is in fact clean, but kakon [worthless] to the man eating via a proskommatos [stub, tripper]. It is good not to eat meat nor to drink wine nor to do anything in which your brother proskoptai [trips over] or is skandakizetai or is asthenei [feeble, weak]. Do you have pistin? Down to yourself, hold it in front of Theos. The one not krinon himself is supremely blest in what he tests but he discriminating, if he eats something that he regards as defiled, has been condemned because his eating is not emergent from pisteos. Everything not emergent from pistis is hamartia [a miss of the mark or goal, an error, an offense, a sin]. 

Luke 6.35: Rather agapete your echthrous [haters, enemies] and do well and lend, fully expecting not even one cent in return and many wages will be accruing to you and you will be sons of the Highest because He is chrestos [useful] to the ungrateful and the ponerous [hurtful]. Accordingly, be caused to be compassionate, just as your Father is compassionate. Not krinete and you won’t at all be krithete. Not katadiazete [condemn] and you won’t at all be katadiskasthete. Fully free and you will be fully freed. Give and it will be given to you, kalon [beautiful, virtuous] measure (shaken and tamped and piled over the top) shall they give into your bosom for in the same measure by which you measure out will gifts be meted out to you.’” 

James 2.10: For he who keeps almost all The Law but stumbles in one single part, He has been caused to be guilty of breaking all of it. For He saying, “Don't do moicheuses, [adultery]” also said, “Don't murder.” If you don’t do moicheuses but you do murder, you have been caused to be a breaker of The Law. So, speak and so do as being about to be krinesthai [distinguished, judged, put on trial] via a law of liberty. For the one not doing [showing] eleos [compassion], the krisis will be auileos [merciless] but eleos exults over kriseos. 

James 3 My brothers, be not many of you caused to be teachers, knowing that we teachers will receive a greater krima for in many ways we all stumble.

 

James 4.11: Brothers! don’t slander one another. He, slandering a brother and krinon his brother, slanders The Law and krinei The Law. If you krineis The Law, you aren’t a doer of The Law but a krites [judge]. One is the Lawgiver, Who dunamenos [has the force, power] sosai [to make safe, to save] and to totally destroy. Who are you? who krineis the other [another]. 

James 5.9: Not bring pressure [stress] down against one another, brothers, in order that you not katakrithete [are distinguished, are judged, are put on trial]. LO! the krites stands in front of the door. As an example of suffering hardship and of makrothunias [fortitude], my brothers, take the prophetas who spoke in the name [authority] of the Kuriou. LO! we pronounce those enduring, fortunate. You heard of the hupomonen [cheerful endurance, constancy] of Job and you know the Kuriou’s telos [end] for him; that the Kurios is extremely compassionate and merciful. Before all, my brothers, don’t swear; neither by the ouranou nor by the earth nor any other oath but let your “yes” be yes and your “no” be no in order that you not come under krisin. 

2^nd Peter 2 But there were also pseudoprophetai [false prophets] in [among] the people, as also in you will be pseudodidaskaloi [false teachers], who will introduce destructive haireseis [factionalism, dissenting belief, heresy], also contradicting the Despoten [Ruler, Master, Despot] having redeemed them, further inflicting themselves with abrupt destruction. Many will follow out their ruin via whom the roadway of the truth blasphemethesetai [will be defamed, will be slandered, will be vilified, will be blasphemed]. In avarice they will peddle to you well-formed logois [words] for whom the long-standing krima not dawdles, and their ruin not nods off. For if Theos not spared hamarton [missing the mark or goal; erring, offending, sinning] aggelon but surrendered them to chains, thrust down into gloomiest Tartaros [the deepest part of the abussos: depthless, bottomless, abyss] into reserved krisin [judgment] and if Theos not spared the primeval kosmou but preserved the eight of Noah, a keruka [proclaimer, herald] of dikaiosunes, while further afflicting the irreverent kosmo with kataklusmon [an inundation] and if Theos katekrinen [decided against, passed judgment against, declared a verdict against] the towns of Sodom and Gomorrah [“Submersion”] to katastrophe [overturning, demolition] by reduction to ashes, placing [setting] an exhibit to those intending to act irreverently and yet He rescued dikaion [equitable, just, right] Lot, he having been worn down under the in-licentiousness behavior of The Lawless. For both seeing and hearing it day emergent from day (that dikaios one dwelling in them), his dikaion psuchen [soul, life, psyche, ego] was being tortured with their Lawless works. The Kurios knows how to rescue the well-reverent emergent from the testing but the unjust are being curtailed [contained] to a day of kriseos but especially those traveling backwards in fleshly lusting and disgusting leadership [authority]. These are brazen darers, self-pleasing, not trembling when blasphemountes [speaking irreverently, profaning, blaspheming] the glorious, where aggeloi (being greater in strength and dunamei) not bring down on them a blasphemon [abusive] krisin in proximity of [before] the Kurio.

 

Matthew 7: “Not krinete in order that you not krithete [be judged] for what krinati [judgment] you krinete, you krithesethe [will be judged] and in what measure you measure, it will be meted out to you in return.

 

Matthew 12.18: “LO! My Child, Whom I chose! the Agapetos of Me! into Whom My psuche has delighted! I will put My Hagios Pneuma upon Him and He will apaggelei [announce] krisin to the ethnesin [races, non-Jews, gentiles]. He won’t wrangle nor shout nor will anyone hear His phone in the town square. He won’t tear down the crushed reed and He won’t extinguish the smoking flax [wick] until He ejects krisin into victory and the ethne elpiousi [will expect, will hope] in His name [authority].

 

Matthew 12.41: Men, Ninevites! will stand up in the Krisei [Judgment] amidst this generation and katakrinousin [will judge against, will sentence, will condemn] it because they metenoesan [thought differently, turned about 180 degrees, repented] into the kerugma [proclamation] of Jonah and LO! a greater One than Jonah is here. The queen of the south [Sheba] will awake in the Krisei amidst this generation and will katakrinei [judge against, sentence, condemn] it because she came emergent from the extremity [ends] of the earth to hear the wisdom of Solomon and LO! a greater One than Solomon is here.

 

Jude 5: Now, I quietly intend to remind you (you having once known these facts) that the Kurios initially sosas [having made safe, having saved] a people emergent from the land of Egypt. Then He thoroughly destroyed those not pisteusantas [having faith]. Also, some of the aggelous [messengers, angels] (those not having guarded their Chief, conversely, having left behind their own residence), He has guarded under gloom in eternal shackles to the megales [big, large, huge, great] Day of Judgment. This is even as Sodom and Gomorrah and the towns around them (a style like these utterly unchaste and going off after different flesh) lie in view as an example, undergoing eternal diken [equity, justice, right] by fire. Similarly (however), also these dreamers [fantasizers] (in fact) sully the flesh, reject authority and blasphemousin [speak irreverently of, speak profanely of, blaspheme] glorious Ones. But even Michael the archaggelos [chief messenger, chief angel] (when diakrinomenos [thoroughly separating from, withdrawing from] the diabolo [leader to shame, devil, satyr], in dielegeto [thoroughly discussing, arguing] concerning the somatos [body] of Moses), not was bold to lay upon him blasphemias krisin but said, “The Kurios admonish you!” But these fantasizers blasphemousin as much as they not properly know. But what they speak as irrational living beings, in these ideas they are physically shriveled. Woe to them!

 

John 3.16: “For Theos so greatly egapesen [unconditionally loved] the kosmon [universe, world, cosmos] (so also), He even gave His only begotten Son in order that anyone pisteuon into Him shouldn’t perish but should have eternal life. For Theos didn’t send His Son into the kosmon in order that He might krine the kosmon; conversely, He sent Him in order that the kosmos sothe [might be saved] via Him. One pisteuon into Him not krinetan [is distinguished, is judged, is put on trial] but he not pisteuon into Him already kekritai [has been distinguished, has been judged, has been put on trial] because he not pepisteuken [has had reliance, has had faith] into the name [authority] of the only begotten Son of Theos. And the krisis is this: That the Light has come into the kosmon and the people egapesan shadiness more than the Light for their deeds were ponera [hurtful]. 

John 5.21: Just as the Father awakens the dead and makes them alive, so the Son also makes alive whomever the Father thele [determines, chooses, decides, decrees]! The Father krinei not even one man for He has given all krisin to the Son in order that all timosi [may prize, may value, may revere] the Son, just as they timosi the Father. In fact, whoever not timon the Son, not tima the Father Who has sent Him. Amen! Amen! I say to you, the person hearing My logon and pisteuon [having faith] into Him Who sent Me, now has eternal life and not comes into krisin but already has passed emergent from death into life. ‘Amen! Amen!’ I say to you the time is coming (and now is here) when the dead shall hear the phones of the Son of Theos and those hearing will live. For just as the Father has life in Himself, so He has given to the Son to have life in Himself. The Father has given the Son ezsusian [privilege, authority] to execute krisin because He is also a Son of man. Don't marvel at this for the time is coming when all those who are in their tombs shall hear His phones and they will come out; those having done good to an anastasin [a standing up again, a resurrection] of life; those having practiced psaula [foul, wicked] to an anastasin of kriseos and their sentence.” 

John 12.44: But Jesus shouted, “The one pisteuon [having faith] into Me not merely pisteuei [has faith] into Me but also has faith into the One sending Me and whoever sees Me, sees the One sending Me. I have come as the Light into the shadiness of the kosmou so everyone pisteuon into Me may not continue to abide in shadiness. If anyone hears My rhematon [utterances] and not pisteuon [has faith], I don't krino him for I haven't come in order that I might krino the kosmou but in order that I might soso [make safe, save] the kosmou. The one rejecting Me and not receiving My rhemata [utterance] has that krinonta [judging] him: the logos which I spoke; that itself krinei [will judge] him in the final day. For I didn't speak emergent from Myself but He Who sent Me, He has given Me command of what I should say and what I should speak.” 

End of Seventy-seventh Lesson

Lesson 76 Amplified -- ZELOS

 ZELOS

American: heat, zeal, ardor; jealousy, envy, malice

Hebrew Aramaic: qana (to be jealous, to be envious)

ZELOO

American: having heat, zeal, ardor; holding jealousy, envy, malice

ZELOTES -- ZELOTAI

American singular: zealous one, zealot -- plural: zealous ones, zealots 

As we see above, zelos may be positive (fervent or enthusiastic) or negative (jealous or malicious). Christians typically were of the positive frame of mind while the Judaeans, typically were of the negative frame of mind. 

Almost Greek: (Words in italics are translator’s additions) 

Galatians 4.16: So, was I then also caused to be an enemy of yours by professing truth to you? They [the Judaizers] zelousin [are hot, have zeal, have ardor, have jealosy, have envy, have malice] for you. Conversely (not virtuously), they decide to exclude you in order that you will be zeloute for them. Now, it is always virtuous to be virtuously sought after and not merely in [during] my presence with you. 

1^st Corinthians 3: Brothers, I was unable to speak to you as to spiritual ones, conversely, as to fleshy ones; as to infants in the Christo [Anointed One, Messiah, Christ]. I gave you milk to drink and not food for then you weren’t able to digest solid spiritual food; neither now are you yet able, conversely, for you are fleshy. For from where in you is zelos, quarrelling and disunion? You aren’t fleshy and not walk down to man, do you? 

1^st Corinthians 14.6: 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 [inspired speech, prophesy] 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 [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. So also, you, since you are zelotai of the spiritual to the upbuilding of the ekklesias, seek interpretation in order that you may superabound. 

2^nd Corinthians 7.5: For even when I came into Macedonia, our [my] flesh hadn’t rest; conversely, we were [I was] crowded [distressed] in every way; externally battles, internally fears. Conversely, Theos, the One parakalon [calling near, inviting, urging, exhorting, encouraging, solacing] the depressed, parekalesen us [me] by the return of Titus, and not only by his return; conversely, the paraklesei with which he was pareklethe over your telling us of your longing for, your mourning for, your zelon for me, causes me to be more joyful. Because even if I grieved you in the first letter, I not regret it now, even though I did regret it then. For I see that that letter (even if indeed it grieved you for an hour) has caused change. Now, I am joyful, not that you were grieved; conversely, that you were grieved to metanoian [thinking differently, turning about 180 degrees, repenting]. For you grieved down to the choice of Theos in order that you might not be injured in even one word emergent from me. For sadness down to the choice of Theos works metanoian to irrevocable soterian [rescue, safety, salvation] but worldly sadness fully works out death. Notice this same issue (for you to be grieved down to the choice of Theos), how much it fully worked out (in you) spouden [speed, alacrity, eagerness], also apologian [a plea, giving an account, a defense], also indignation, also fear, also a longing, also zelon, also retribution! 

2^nd Corinthians 9: It is superfluous for me to write to you with respect in fact to the serving of the hagion in Judea. I know your predisposition (which as to you, I boast to Macedonia) that Achaia has been prepared from last year and your zelos stimulates the majority. 

2^nd Corinthians 11: I would ask that you endure me in a little foolishness; conversely, endure me indeed because I am zelo for you with godly zelo. 

2^nd Corinthians 12.19: You think that I am again defending myself. Before Theos, in the Christo, I speak the whole truth for your upbuilding, agapetoi. Now, I fear lest coming, I somehow find you not what I wish and may be found by you not what you wish. How is it among you? Is there quarreling, zeloi, thumoi [passions, anger, indignation], intrigues, defamations, whisperings, haughtiness, instability? 

Romans 10: Brothers, truly my heart’s delight and my petition to Theos (over Israel) is toward soterian. For I testify to them that they have zelon to Theos; conversely, not down to complete discernment. For being ignorant of the dikaiosunen [equity, justification, rightness] of Theos and seeking to establish their own dikaiosunen, they not submitted to the dikaiosune of Theos. For the Christos is the goal (toward dikaiosunen) of The Law to everyone pisteuonti [having faith]. 

Romans 11: I say then, didn’t Theos shove [push away] His people? Not let it be caused to be! for I also am an Israelite emergent from the spermatos [descendants] of Abraham, of the tribe of Benjamin. Theos hasn’t thrust away His people (whom He knew beforehand) or not know you what the Graphe [Scripture, part of Old Testament] says (in Elia [in Hebrew; “Elijah” in American: “Whose God is YHWH”]), how He entreats Theos down to Israel saying, “Kurie, they have slain Your prophetai [before tellers, prophets], undermined Your places of sacrifice. I alone am left, and they seek my psuchen [soul, life, psyche, ego].” 

1^st KINGS 19.10: Elijah said, “I was qana [zelos] for YHWH (Elohiym of the Host of Heaven) but the sons of Israel have relinquished Your blood covenant. They have pulled down Your altars. They have smitten Your nabiy(s) [prophetai] with swords and I alone remain, and they seek to take my nephesh [psuche].” 

Romans 12.9: Sincerely agape. Utterly detest poneron [hurtful], sticking [bonding] to good. In philadelphia [brotherly love], philostorgoi [love as family] one another. In time [value, esteem, dignity] lead the way for others in spoude [speed, alacrity, eagerness], not in laziness. Be serving the Kurio in zeontes [fervent, ardent] pneumati [spirit], rejoicing in elpidi [expectation, hope], persevering in stress, constantly in proseuche [humbly begging God, prayer], sharing [contributing] to the needs of the hagion; pursuing hospitality. Elulogeite [Speak well of, praise, bless] those pursuing [persecuting] you; elulogeite and not put a curse upon them. 

Colossians 4.12: Epaphras [“Lovely”] (the one emergent from you) hugs you. He is a slave of the Christou, always struggling over you in his proseuchais in order that you may stand complete and be made replete in all the thelemati [determination, choice, decision, decree] of Theos. For I testify (as to him) that he has much zelon over you, those of Laodicea and those of Hierapolis [“Sacred City”], Phrygia. 

Philippians 3: Finally, my brothers, rejoice in the Kurio. To write the same things to you again truly isn’t irksome to me but is security for you. Watch out for the dogs [male prostitutes]! Watch out for the workers of kakia [worthlessness]! Watch out for the mutilated [circumcised] only in body! for we are the circumcised in soul, serving Theos by the Hagios Pneuma of Theos, boasting in Jesus, the Christo; not relying in the flesh. And yet I (myself) might even have reliance also in the flesh. If anyone else thinks [has a mind] to rely in the flesh, I (myself) far more: circumcised the eighth day after birth, emergent from the kin of Israel (of the tribe of Benjamin), a Hebrew emergent from Hebrews; down to The Law a Pharisee, down to zelon pursuing [persecuting] the ekklesian [assemblies, churches]; blameless down to dikaiosunen in The Law. But whatever things were gain to me, I have deemed loss for the sake of the Christou. 

Acts 5.17: Now, standing up, the high priest and all those with him (this being the party [sect] of the Sadducees) were filled of zelou and throwing their hands upon the apostolous, they also publicly put them in custody.

 

Acts 7.8: “And He gave to him [Abraham] a disposition [blood covenant] of circumcision. And accordingly, he fathered Isaac and circumcised him on the eighth day after his birth. And Isaac fathered Jacob and Jacob fathered the twelve patriarchs. And the patriarchs zelosantes [having heat: jealousy, envy, malice] toward Joseph, they gave him away into Egypt.

 

Acts 13.44: Now, the coming [next] sabbath, all the city was convened to hear the Logon of Theos. Now, seeing the throng, the Judaeans were filled with zelou and disputed the words being spoken through Paul; disputing and blasphemountes [speaking irreverently, speaking profanely, blaspheming]. 

Acts 17.3: “The Same is the Christos [Anointed One, Mashiyach] this Jesus Whom I kataggell [promulgate, publish, officially make known] to you.”

And some emergent from them [Thessalonians] were convinced and associated with Paul and Silas; both a large crowd of the reverent Greeks and not a puny number of the foremost gunaikon [women]. Now, zelosantes [having heat: jealousy, envy, malice], the apeithountes [without-faith] Jews took to themselves some vulgar men and drawing a crowd, started a riot in the city. 

James 3.13: Who is wise and knowing [knowledgeable] in [among] you? Let him show (emergent from his kalos [beautiful, virtuous] behavior) his works, with humility of wisdom. But if you have bitter zelon and intrigue in your heart, don’t exult over this and lie against the truth. This isn’t the wisdom coming down from above but is earthly, bestial, demonic. For where zelos and intrigue are, there is instability and every foul deed. But the wisdom from above is first truly pure, then peaceable, appropriate, easily persuaded, replete with compassion and good fruits, impartial, and unfeigned. The seed of the fruit of dikaiosunes is sown in shalom [safety, peace, health, happiness, prosperity, friendship] for those making shalom. 

End of Seventy-sixth Lesson

Lesson 75 Amplified -- EULOGIA

 EULOGIA

American: fine speaking, commendation, blessing, eulogy

EULOGEMENE

American: to speak well of, to praise, to invoke blessing 

Of the American translations for eulogia and eulogemene, all would seem to be in the same realm of meaning -- “blessing”. The Luke 2.25 translation of eulogemene would seem to be “to praise”. 

Almost Greek: (Words in italics are translator’s additions) 

Galatians 3.13: The Christos [Anointed One, Messiah, Christ] redeemed us emergent from the curse of The Law [Pentateuch, 1^st Five Books of the Old Testament, the Books of Moses], having been caused to be a curse for us. For it has been written, “Cursed are all who have been hanged on timber.”

 

DEUTERONOMY 21.23: “…for he that is hanged on timber is to Elohiym [Theoi, the Trinity] accursed;” 

[Galatians cnt.] This has happened in order that the eulogia of Abraham to the ethne might be caused to come into being in Jesus (the Christo), in order that we might receive the epaggelian [announcement, proclamation, promise] of the Hagios Pneuma via pistis [reliance upon, faith in]. 

1st Corinthians 10.15: As to the wise I say,

“Distinguish what I say. Isn’t the cup of eulogias with which we eulogoumen a koinonia [sharing, partnership] 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.

 

Luke 1.26: Now in the sixth month, the aggelos [messenger, angel] Gabriel was sent forth (by Theos) into a city of Galilee (which is named Nazareth) to a parthenon [maiden, virgin] having been engaged to a man whose name was Joseph, emergent from the house of David. And the name of the maiden was Mariam [in Greek; “Maryam” in Hebrew; “Mary” in American]. And entering to her, the aggelos said,

“Cheers, to you, the one charitoo [receiving graciousness]! The Kurios is amidst you. Eulogemene are you in [among] gunaichsin [women]!” 

And seeing that she was totally disturbed over his logo and that she was thoroughly analyzing what possible sort of greeting this might be, the aggelos said to her,

“NOT fear, Maryam, for you have found charin [graciousness] from beside Theos and LO! you will conceive in your stomach [womb] and bear a son and you will call his name Jesus. The same will be megas [big, large, huge, great] and will be called the Son of the Highest. And the Kurios Theos will give to Him the throne of His forefather David and He will rule over the house of Jacob to the ages and there won’t be an end to His royalty.” 

Luke 1.39: And in these days rising, amidst speed, Mary traveled into the hill country into a city of Judah and entering into the dwelling of Zekaryahuw [Zecharias], hugged Elizabeth. And it was caused to be that as Elizabeth heard Mary’s greeting, the baby jumped for joy in her womb and Elizabeth was filled with the Hagios Pneuma and she exclaimed with a megale phone [sound, tone, noise, voice] and said,“You eulogemene of gunaichi [women] and eulogemene is the fruit of your womb. And why is this happening to me? in order that the mother of my Kuriou comes to me for LO! as the phone of your greeting came into my ears, the babe (in my womb) jumped in joy. And makaria [supremely blest] is the one pisteusasa [having faith] because there will be a completion to the words spoken to her from beside the Kuriou.” 

Luke 2.25: And LO! there was a man (in Jerusalem) whose name was Simeon [“Hearing”] and this man was dikaios [equitable, just, right] and pious, confidently awaiting the paraklesin [imploration, urging, exhortation, encouragement, solace] of Israel. And the Hagios Pneuma was upon him, and it was spoken via oracle to him (through the Hagios Pneuma) that he wasn’t to see death before he sees the Christon of the Kuriou. And he came (in the Hagios Pneuma) into the Temple. And when His parents introduced the Child Jesus into the Temple (they doing down [according] to the custom of The Law concerning Him) and he [Simeon] received Him into his arms and he eulogemene Theos and said, “Now, fully free your slave, Despota [Despot; absolute ruler], down to Your rhema [utterance], in shalom [safety, peace, health, happiness, prosperity, friendship] because my eyes have seen Your Soterion [Defender, Savior] which [Whom] You prepared down [before] the face of all the peoples; a light to disclosure [revelation] to the ethnon [nations, races, non-Jews, gentiles] and a glory of Your people Israel.” 

Luke 24.50: Now, He [Jesus] led them forth out as far as Bethany [“House of Figs”, a village on the southeastern slope of the Mount of Olives, about two miles east of Jerusalem] and raising up His hands, He eulogesen [fine spoke, commended, blessed, praised] them. And it was caused to be in His eulogein of them, He withdrew from them. And they, proskunesantes [having worshipped, as a dog licks his master’s hand] Him, returned into Jerusalem amidst megales joy and were via all [continually] in the Temple ainountes [praising] and eulogountes Theos. Amen! 

End of Seventy-fifth Lesson