Lesson 95 Amplified -- MESSIAS

 MESSIAS

American: Messiah

Hebrew: Mashiyach

Aramaic: Meshiha 

            According to Webster’s New World Dictionary of the American Language, messiah literally means anointed. 1. in Judaism, the promised and expected Deliverer of the Jews. 2. in Christianity, Jesus, regarded as this Deliverer, and hence called the Christ. 

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

John 1.35: Again, the next day, John was standing and [with] two emergent from his matheton [learners, pupils, disciples]. Looking at Jesus walking all around, he said, 
“LO! the Lamb of Theos!”Hearing this, the two mathetai followed Jesus. Jesus seeing them following Him, turned around and says to them,
“What do you seek?”
They said to Him,
“Rabbi! (which hermeneuomenon [is translated, is interpreted] into American from Hebrew is called my Master) where are you staying?”
He said to them,
“Come and see.”
They went with Him and saw where He stayed and abode beside Him that day. It was about 4 PM. One emergent from these two (hearing from beside John and following Him) was Andreas [in Greek: “Manly”; in American: Andrew] Bar Jona, Simon the Rock’s brother. He directly sought and found his brother Simon [in American; in Hebrew: Simeon: “Hearing”] and told him,
“We have found the Messiah which is methermeneuomenon [being explained over] as the Christos [in Greek].”
Andrew then led Simon to Jesus. Looking at him, Jesus said,
“You are Simon Bar Jona. You shall be called Cephas [in Hebrew; in American: “Stone” or “Rock”]” which hermeneuetai [is translated, is interpreted] into Greek is Petros [a piece of rock].

 

John 4.6: Now, Jacob’s well was there, so Jesus (tired emergent from the journey) sat down on the well wall. It was about noon. A gune emergent from Samaria [a Samaritan woman] came to draw water. Jesus said to her,

“Give Me some water to drink.”

Then the gune says to Him,

“How is it that You, being a Jew, ask me, a Samaritan and a gunaikos for a drink? Jews don't associate with Samaritans.”

Answering, Jesus said to her,

“If only you had recognized the Gift of Theos and Who this is, Who is saying to you, ‘Give Me to drink.’ Instead, you would have asked Him for a drink, and He would give you living water.”

She said to Him,

“Kurie! You have no vessel, and the well is deep, from where (then) do You get Your living water? Are You greater than our ancestor Jacob, who gave us this well and who (himself) used to drink emergent from it, as did his sons and also his cattle?”

Answering, Jesus said to her,

“Everyone drinking emergent from this water will thirst again but whoever may drink emergent from the water which I will give him never anymore will thirst. But the water which I will give him will be (caused to be) a fountain of water in him, springing into eternal life.”

She said to Him,

Kurie! give me this water in order that I may not thirst nor have to come here to draw.”

Jesus said to her,

“Go, get your man [husband] and come back here!”

Answering, the gune said,

“I have no man.”

Jesus said to her,

Well do you say, ‘I have no man,’ for you have had five men but the one whom you now have isn’t your man [husband]. You truthfully have spoken this.”

The gune said to Him,

“Kurie! I perceive that You are a prophetes [before teller, prophet]. Our forefathers prosekunesan [worshiped, as a dog licks his master's hand] on this mountain but You Jews say that Jerusalem is the only place where it is proper proskunein [to worship].”

Jesus said to her,

“Gunai! Pisteuson [have reliance, have faith] in Me that a time is coming when you proskunesete [will worship] the Father neither merely on this mountain nor merely in Jerusalem. You Samaritans don't know whom you proskuneite [are worshipping]. We Jews do know Whom We proskunoumen for [after all] soteria [rescue, safety, salvation] comes emergent from the Jews. But a time is coming (indeed, it already is here) when the genuine proskunetai [worshipers] proskunesousi [will worship] the Father in pneumati [spirit] and in truth for the Father seeks just such people (as these) to proskunountas Him. Theos is a Pneuma Being and those proskunountas Him proskunein [must worship] in pneumati and in truth.”

She said to Him,

“I know that the Messias is coming, the One they call the Christos. When that One arrives, He will announce all to us.”

Jesus said to her,

“I AM He; the One speaking to you.”

 

End of Ninety-fifth Lesson

Lesson 94 Amplified -- KATECHEO

 KATECHEO 

American: literally to sound down into the ears; i.e., to indoctrinate, to catechize, to inform 

            According to Webster’s New World Dictionary of the American Language, catechize is derived from the Greek katechizein and means 1. to teach by the method of question and answer. 2. to question searchingly or fully. 

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

21.17 Now, we being caused to be in Jerusalem, the brothers gladly received us. Now the following day, Paul went in with us, both to James Bar Joseph and all the elders present. And having hugged the same, he related down in each [one by one] of what Theos did in the ethnesi [nations, races, non-Jews, gentiles] via his service. Now hearing, they praised the Kurion [Lord, Master] and said to the same,

“You see, brother, how many muriades [innumerable, myriads] there are of Jews episteukoton [having had faith] and they are all zealotai [zealots] of The Law [Pentateuch, Books of Moses, first five books of the Old Testament]. Now, they were katechethesan about you, that you teach apostasian [apostasy, falling away] to all the Jews down [throughout] the ethne, to depart from Moses’ teaching; telling them not to circumcise their children nor to walk in the Jewish customs. What then is to be done? It is specifically necessary that a crowd be convened for they will hear that you have come. Then do this; what we tell you. There are four men of us, having themselves under a vow. Join with these men and be ceremonially purified with the same and you pay the expenses upon the same in order that they may shave the head [Paul’s and the other four] and may know that all of which they have katechechetai with concerning you isn’t even one word of truth; conversely, that you also march in step, yourself keeping The Law. Now, concerning the ethnon pepisteukoton [who are in the faith] we commanded them in writing, krinantes [distinguishing, judging, instructing] the same to observe no such customs, if not [except] to guard [keep] themselves from both: Number One, idol-sacrifice and blood and meat from strangled animals and Number Two, porneia. Then the next day, Paul taking the men with him, having been ceremonially purified with the same, he entered into the Temple, giving notice of the completion of the days of their purification until the prescribed offering should be offered for each one of them.

 

End of Ninety-fourth Lesson

Lesson 93 Amplified -- KATAGGELLO

 KATAGGELLO 

American: to promulgate, to publish, to officially make known 

            According to Webster’s New World Dictionary of the American Language, promulgate is derived from Latin and means 1. to publish or make known officially (a decree, church dogma, etc.) hence 2. a) to make known the terms of (a new or proposed law or statute) b) to put (a law) into effect by publishing its terms. 

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

1^st Corinthians 2: Coming to you, brothers, I not came kataggellon [promulgating, publishing, officially making known] the testimony of Theos down [according] to superiority of logos [word] or wisdom for I decided not to know anything in [among] you except Jesus, the Christou [Anointed One, Messiah, Mashiyach, Christ], and Him having been crucified. In feebleness, in fear and in much trembling, I was with you. My logos and my kerugma [proclamation] were not in persuasive man wisdom logoi; conversely, in manifestation of the Hagios Pneuma and in dunameos [force, power] in order that your pistis [reliance, faith] not be in the wisdom of men but in the dunamei of Theos. Now, I do speak wisdom in the complete [perfected] ones but not the wisdom of this age, neither the wisdom of the chiefs of this age katargoumenon [those being rendered entirely idle, useless]; conversely, I speak a wisdom of Theos in musterion [secrets, mysteries] having been kept secret, which Theos predetermined before the ages for our glory, which not even one of the chiefs of this age has known. For if they had known, they hadn’t crucified the Kurion of glory. Conversely, even as it has been written,

“What eye didn’t see, and ear didn’t hear and not came up in the heart of man, this is how Theos prepared those agaposin [unconditionally loving] Him.”

 

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 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 [decision, judgment rendered, verdict] to himself for not discerning the soma of the Kurios. Via this violation are in you many who are weak and infirm and many sleep [are dead]. For if we did not analyze ourselves, we would be tried but being tried by the Kuriou, we are trained lest we be sentenced with the kosmo [universe, world, cosmos]. 

Colossians 1.24: 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 [assembly, church] of which I was caused to be a servant down to administration from Theos. That administration was given to me to [for] you, to make replete the Logos of Theos the musterion having been kept from the ages [beginning of time] and from the generations but now was revealed to His hagioi [holy, sacred, consecrated ones; saints] to whom Theos ethelesen [determines, chooses, decides, decrees] to make known what is the wealth of the glory of this musterion in the ethnesin [nations, non-Jews, gentiles]: The Hagios Pneuma, Who is the Christos inside of you, the elpis [expectation, hope] of glory. We kataggellomen Him, warning every man and teaching every man in all wisdom in order that we may stand beside [present] every man complete in Jesus, the Christo, to [for] which I also labor, competing [struggling] down to His energeian [activity, efficiency], the One energoumenen [active, efficient] in me in dunamei [works power].

 

Philippians 1.12: Brothers! I want you to know that my things [circumstances] have come for the greater progress of the euaggelion. So too, my bonds have been caused to be clearly apparent to be in the Christo in all the praetorian [courtroom] guards and to all the rest [everyone else]. The majority of the brothers trusting in the Kurio (because of my bonds) dare to speak the logos more superabundantly without fear. Some (in fact) the Christon kerussousin [proclaim, herald] via love of silver [money] and quarreling but some via delight [goodwill]. Those [the former] (in fact) kataggellousin the Christon emergent from intrigue (not purely [sincerely], in order to add to my bonds) but these [the latter] proclaim the Christos emergent from agapes, knowing that I lie [languish] here to defending the euaggelion. For what do I remain bound? in order that yet in every way (whether in pretense or in truth) the Christos is kataggelletai and I rejoice in this. And furthermore, I will rejoice for I know that this will result into soterian [rescue, safety, salvation] for me via your deeseos [petitions, requests, prayers] and the contribution [provision] of the Hagios Pneuma of Jesus, the Christou, down [according] to my intense anticipation and my elpida [expectation, hope]: that in not even one thing shall I be disgraced, conversely, that in all outspokenness [frankness], the Christou will now be declared great in my somamati [body] as always, whether via life or via death. For to me to live is the Christos and to die is gain but if I am to live on in the flesh, this will be to me fruitful work and I not know which I should choose for myself. For I am hard pressed emergent from the two choices, having much stronger the longing to depart and to be with the Christo but to remain in the flesh is necessary via [for] you. And being convinced of this, I know that I will stay with all of you for your progress and joy of your pisteos, in order that your boast may superabound in Jesus, the Christo, (Him in me) via my return again to you.

 

Acts 3.12: “Men! Israelites! Why do you marvel over this or over us? Why do you stare as if by our own dunamei or piety we had made Him walk all around. The Theos of Abraham and of Isaac and of Jacob (the Theos of our forefathers) rendered glorious His Servant Jesus (Him Whom you surrendered and disavowed down [before] the face of Pilate, that one having decided to release Him) but you disavowed the hagion [holy] and dikaion [equitable, just, right] One and asked that a man (a murderer) be granted to you. And you killed the Chief Leader of Life, Whom Theos awakened emergent from dead, of which we are witnesses! And upon the pistei of His name [authority], this one (of whom you are spectators and know him) was solidified; in His name [authority] and the pistis which (via Him) gave to him [Paul] physical wholeness and this from before all of you. Also now, brothers, I know that down by ignorance you practiced [acted] just as also your chiefs but Theos, Who prokateggeile [before promulgated, before published, before officially made known] via the mouths of all His propheton [before tellers, prophets] that the Christou was to endure [suffer]), He has thus fulfilled. Accordingly, metanoesate [think differently, turnabout 180 degrees, repent] and be reverted to Him into the smearing out [blotting out] of your hamartias [misses of the mark or goal; errors, offenses, sins] so that times of recovery of breath [revival] may come from the face of Theos. And He may send forth the One prokataggelleile to you (Jesus, the Christou), Whom it was necessary for Ouranon [Heaven] to receive up until the times of reconstitution of all, which Theos uttered via the mouths of all His hagion propheton from the ages. For (in fact) Moses spoke to the forefathers, ‘Theos will stand up [raise up] the Kurios (emergent from your brothers) a Propheton for you like me. You shall heed Him down to all, whatever He may speak to you. And it shall be that every psuche [soul, life, psyche, ego] that not heeds the Prophetou will be extirpated [pulled up by the roots] emergent from the people.’” 

Acts 4: While they were talking [preaching] to the people, the priests and the strategos [chief] of the Temple and the Sadducees came upon them, worried via their teaching the people and kataggellein in Jesus the Christos, the anastasin [standing up again, resurrection] from dead. They threw their hands upon [seized] them and placed them into custody unto the morrow for even now it was evening. Now, many of those hearing the logon episteusan [had faith] and the number of the men was caused to be about five thousand. 

Acts 7.51: “Stiff-necked and uncircumcised in heart and in ears you are, ever opposing the Hagios Pneuma. As your forefathers did, you also do. Which of the propheton did not your forefathers pursue [persecute]? And they outright killed those prokataggeilantas concerning the coming of the Dikaiou [equitable, just, right] One Whose betrayers and murderers you now have been caused to be, you who received The Law into arrangement by aggelon [messengers, angels] and not observed [obeyed] it.”

 

Acts 16.16: Now, it was caused to be, as we [Paul and Luke] were going to a place of proseuchen [humbly begging of God, prayer] a slave girl encountered us holding a pneuma [wind, breath, spirit] of Python [the region about Delphi; seat of the famous oracle] who afforded much profit to her kuriois by divining [soothsaying]. The same closely followed Paul and us and krazo [cawed as a raven, shrieked, screamed, cried out], saying,

“These men are slaves of the Highest Theos, who kataggellousin to us the road [way] of soterias [rescue, safety, salvation].”

 

End of Ninety-third Lesson

Lesson 92 Amplified -- KANON

 KANON 

American: a rule, a standard, a canon 

            According to Webster’s New World Dictionary of the American Language, canon comes from the Greek kanon: a reed, a rod, 1. a law or body of laws of a church such as the Roman Catholic, Anglican, (etc.) Canon, 2. any law or decree, 3. a standard used in judging something; a criterion, 4. a list of books of the Bible officially accepted by the church as genuine. 

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

Galations 6.14: But may it not be caused to be that I boast, except in the cross of our Kuriou Jesus, the Christou [Anointed One, Messiah, Mashiyach, Christ], via Whom the kosmos [universe, world, cosmos] has been crucified to me and I to the kosmos. For in Jesus, the Christo, neither circumcision has any strength nor with-foreskin; conversely, a new creation has the power and to as many as shall march by this kanon, peace and compassion be upon them and upon the Israel of Theos. 

2nd Corinthians 10: I myself, Paul, parakalo [call near, invite, urge, exhort, encourage, solace] you via the gentleness and appropriateness of the Christou. I who face to face indeed am lowly in [among] you but courageous toward you when absent. But I request that, when I am near to you, I may be not courageous with confidence which I estimate to be bold over some, those regarding me as walking down to flesh. Although walking in flesh, I not war down to flesh for the implements of my soldiering are not fleshly, conversely, dunata [forceful, powerful] to Theos toward demolishing castles [strongholds], demolishing imaginations and every elevated thing exalting itself down to [against] the knowledge of Theos and making captive the whole perception in attentive hearkening to the Christou and being ready to avenge all inattention [disobedience], whenever your attentive hearkening is made replete [complete]. You look at [judge] down to external appearances. If anyone is convinced himself to be [that he is] of the Christou, let him consider again (away from himself) that just as he is of the Christou, in this way we are [I am] also of the Christou. For if I boast somewhat more superabundantly with respect to our [my] authority (which the Kurios gave to me for your up-building and not for your demolition), I won’t be put to shame for I do not wish to seem as if I would terrify you via my letters. For they say,

“Indeed, in his letters he is weighty and forceful, but in somatos [bodily] presence, he is weak, and his logos is contemptible.”

Let such a one consider this, that what I am in logos by letters when absent, in fact I am also in actions when present. For I do not dare to rank myself with some of those commending themselves; conversely, when they measure themselves by themselves and compare themselves with themselves, they are without understanding. But I won’t immoderately boast; conversely, down to the measure of the kanonos which Theos apportioned to me (as a measure to reach even as far as you) for we aren’t [I am not] overextending ourselves [myself] as if not reaching even as far as you for I was the first to come so far as you in the euaggelio [good news, gospel, evangel] of the Christou. Not toward immoderate boasting in another’s toil but having elpida [expectation, hope] that the growing pisteos [reliance, faith] in you would be megalunyhenai [declared great] (down to our kanona) toward surplusage [over-supply] to euaggelisasthai [preaching the good news] above and beyond you (not prepared to boast in another’s kanoni). Now, he boasting, let him boast in the Kurio. 

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 [1^st five books of Old Testament, Pentateuch, Books of Moses] a Pharisee, down to zelon [heat: zeal, ardor; jealousy, envy, malice] pursuing [persecuting] the ekklesian [assemblies, churches]; blameless down to dikaiosunen [equity, justification, rightness] in The Law. But whatever things were gain to me, I have deemed loss for the sake of the Christou. So then, at the very least, I also deem everything loss to me via the superiority of knowing my Kuriou Jesus, the Christou, via Whom I suffered the loss of everything and deem it dog food in order that I might gain the Christou and be found in Him. I am not having my dikaiosunen in The Law but via the pisteos of the Christou, having the dikaiosunen based upon pistei emergent from Theos. Blest to know Him and the dunamin [force, power] of His anastaseos [a standing up again, resurrection] and the koinonian [sharing, partnership] of His sufferings, being rendered-like [conformed to] His death in order that (in some way) I may attain exanastasin [rising from dead, resurrection]. Not that even now I have obtained resurrection nor even now have been completed [perfected] but I pursue in order that I may also lay hold of that over which I also was laid hold under Jesus, the Christou. Brothers! I, of myself, not reckon to have laid hold of it yet but one thing I do, forgetting the things behind me and stretching forward to the things before me, I pursue down to a goal for the prize of the exalted invitation of Theos in Jesus, the Christo. Accordingly, as many as are complete, let us think this [have this attitude]. So, if you think anything different [have a different attitude], Theos will reveal even this to you; yet march by the same kanoni to which we have attained of the same one mind. 

End of Ninety-second Lesson

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Lesson 91 Amplified -- EUCHOMAI

 EUCHOMAI

American: to wish 

To wish is to hope for something or someone. 

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

2nd Corinthians 13.5: Test yourselves! Examine yourselves to see if you pistei [are faithful]. Or don’t you yourselves perceive that Jesus, the Christos [Anointed One, Messiah, Christ], is in you unless you are unapproved [failed the test]. I elpizo [expect, hope] that you will know that we aren’t unapproved. I euchomai to Theos that you not do kakon [worthlessness]; not even one hamartia; not in order that I may appear approved but in order that you may do kalon [beautiful, virtuous] even though I appear to be unapproved. For I can’t do down to [can do nothing against] the truth, conversely, only for the truth. I rejoice when I am feeble, but you are dunatoi [forceful, powerful]. I also euchometha for this -- your thorough completion. I write these words being absent in order that when present I may not have to cuttingly handle hamartoloi in accordance with the authority which the Kurios gave me for upbuilding and not for demolition. 

James 5.13: Endures hardship any in you? Let him proseuchestho [humbly beg God, pray]. Is any joyful? Let him psalleto [play a stringed instrument while singing praise music]. Is any infirm in you? Let him summon the elders of the ekklesias [assembly, church] and let them proseuxasthosan [humbly beg God, pray] over him (having first anointed him with olive oil) in the name [authority] of the Kuriou. The euche [wish; implies prayer] of pisteos [faith] sosei [will make safe, will save] those kamnonta [toiling; as if fatigued by toil, i.e., suffering] and the Kurios will waken him and if he might have done hamartias, it aphethesetai [will be sent forth, will be forsaken, will be forgiven] him. Acknowledge your paraptomata [sideslips, lapses, deviations] to one another and euchesthe over one another, whatever how [somehow] you may be healed. A deesis [petition, request, prayer] of one who is dikaiou [equitable, just, right] ischuei [has much force, has much power], being made effective by God. Elias [in Hebrew; “Elijah” in American; “Whose God is YHWH”] was a man similarly affected [influenced] as us and in proseuche, he proseuxato [prayed] for it not brezai [to moisten, shower, rain] and it not ebrezen upon the earth for three years and six months. He proseuxato once more; the ouranos gave ueton [rain] and the earth sprouted its fruit. 

3^rd John: The Elder, to Gaius the agapetos [unconditionally beloved], whom I agape in truth:

Agapete! I euchomai for you to prosper everywhere and to be healthy, just as your psuche [soul, life, psyche, ego] prospers for I greatly rejoiced at the brothers coming and testifying of your truthfulness; that you walk in truth. I haven’t greater joy than this, that my children are walking in truth. 

End of Ninety-first Lesson