OPHELEO
American: to be useful
OPHELIMUS
American: helpful
In Lesson eighty-six we considered two words for “useful”. Here are two more related words.
Almost Greek: (Words in italics are translator’s additions.)
1st Corinthians 14.6: But now, brothers, if I come to you speaking in glossais [tongues, languages], how will I be opheleso to you, except I speak to you either in revelation or in knowledge or in propheteia [before-telling, 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 [zealous ones, zealots] of the spiritual to the upbuilding of the ekklesias [assembly, church], 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 [spirit] proseuchomai 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 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.
Romans 2.25: For circumcision is ophelei if you practice The Law [1st five books of the Old Testament, the Books of Moses, Pentateuch] but if you are a breaker of The Law, your circumcision is caused to be fore skinned [uncircumcised]. If then the one in uncircumcision keeps the statutes of The Law, won’t his uncircumcision be credited to him as circumcision? Will not the naturally [physically] fore skinned completing The Law krimei [distinguish, judge, put on trial] you, having The Law via grammati [a writing] and circumcision, a breaker of The Law? For the visibly Jewish isn’t Jewish nor is true circumcision visible in the flesh. Conversely, he is a Jew who is one inwardly and whose circumcision is of the heart, in pneumati, not in writing; whose praise isn’t emergent from men, conversely, from Theos.
2nd Timothy 3.14: But you stay in what you learned and of what you were assured, knowing from whom you learned and that from infancy you know the sacred Grammata [Writing, Scriptures, Old Testament]. Those being [are] able to render you wise into soterian [rescue, safety, salvation] via pisteos [reliance upon, faith in] Jesus, the Christo [Anointed One, Messiah, Christ]. All Graphe [Scripture, Old Testament] is theopneustos [God-breathed] and ophelious toward teaching, toward reproof, toward a straightening up again [correcting], toward tutoring in dikaiosunen [equity, justification, rightness] in order that the man of Theos may be fresh, fully equipped for all good work.
Jude 8: 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 [decision, judgment rendered, verdict] 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! because they went the road of Cain and to the fraudulence of Balaam, who poured themselves forth for wages and in the disobedience of Korah, perished. These are in your agapais [love feasts]; rock reefs feasting with you, feeding themselves without fear; waterless clouds being carried around under the power of winds; barren late-autumn trees twice dying off, having been uprooted; wild swells of the sea foaming upon their disgrace; roving stars [planets] for whom has been kept gloom of shadowiness to the age. And Enoch proepheteuse [before-told, spoke under inspiration, prophesized] of these in the seventh generation from Adam, saying, “LO! the Kurios came (with muriasin [ten-thousands; numberless, myriads] of His hagiais [holy, sacred, consecrated ones; saints]) to do krisin [a decision, a judgment rendered, a verdict] against all and to fully convict all the irreverent of them concerning all their irreverent works which they impiously did and concerning all the dry words which they spoke down to [against] Him.” These are irreverent hamartoloi [missers of the mark or goal; erring ones, offenders, sinners] grumblers, blaming fate, walking down to their yearnings. Their puffed-up mouth insolently speaks; their faces admiring [flattering] for the sake of opheleias [advantage] over you.
End of One Hundred Second
Lesson
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