Lesson 106 Amplified -- SANHEDRIN

 SANHEDRIN

(Hebrew Aramaic) 

Historically, the Sanhedrin was the highest judicial (both religious and secular) and legislative body of the Israelites. While they were ruled (first by the Greeks and later by the Romans), the authority of the Sanhedrin was limited to Judea. The Sanhedrin was headed by the Chief Priest of the year. Seventy men were selected, to hold membership from the ranks of previous chief priests, Pharisees, Sadducees, grammateis [writers, recorders, scribes, secretaries], nomikoi [experts on Mosaic Law, lawyers], the secular noblemen of Jerusalem and elders. It appears that these men were expecting the Mashiyach [transliterated in American to Messiah; Christos in Greek transliterated in American to Christ] to restore the Kingdom of Israel, which entailed throwing off the rule of the Romans. Perhaps these men were expecting even greater personal prestige under the reign of the Mashiyach. It appears that their pride kept them from putting their faith in Jesus. 

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

Luke 20: And it was caused to be, in one of those days, as He was teaching and euaggelizomenou [announcing the good news to] the people in the Temple enclosure, in came chief priests and grammateis (together with elders [members of the Sanhedrin]) and spoke toward Him, saying,

“Tell us in what sort of authority you do these deeds or Who is the One giving you this authority?”

Now answering, He said to them,

“I also will ask you one logon and you tell Me the answer. The baptisma [immersion, submersion, baptism] of John Bar Zekaryahuw [in Hebrew, Zechariah in American] was it emergent from Ouranou [Heaven] or was it emergent from men?”

Now, they deliberated in [among] themselves, saying,

“If we say, ‘Emergent from Ouranou,’ He will say, ‘Accordingly, why didn’t you episteusate [put your faith] in him?’ Now, if we say, ‘Emergent from men,’ all the people will stone us down to death for they are convinced that John was a propheten [before-teller, prophet].”

And as a result, they answered Jesus that they not knew from where and He said to them,

“Neither do I tell you in what sort of authority I do these deeds.”

 

LUKE 22.3: Now, Satanas entered into Judas, the one being called “The Iscariot”, being emergent from the twelve. And going off, he conversed with the chief priests and the captains of the Sanhedrin guards as to how he might surrender Him. And they exulted and they agreed to give him silver, and he thoroughly agreed and sought a favorable occasion to surrender Him to them, away from the throngs of the people.

 

Luke 22.66: And when it was caused to be day, the body of chief priests, grammateis and elders of the people was convened and they led Him up into their Sanhedrin, saying,”

“If You are the Christos, tell us.”

But He said to them,

“If I tell you, not (in no way) will you pisteusete [have reliance, have faith] in Me. Now, if I also ask, not (in no way) will you answer Me nor fully free Me. From now, the Son of Man will be sitting down emergent from the right of the dunameos [force, power] of Theos.”

 

PSALM 110.1 An oracle of YHWH to my Adonay [in Hebrew; Lord, Master, in American; Kurios in Greek]: “Sit down (as Judge) at My right while I place Your haters as a stool for Your feet.”

 

[Luke continues] Now, they all said,

“Accordingly, are You the Son of Theos?”

Now, He said toward them,

“You say so, because I AM!”

Now, they said,

“Why do we still have use [need] for evidence? for we ourselves have heard it out of His own mouth.”

 

Luke 23.50: And LO! there was a man (by name Joseph) from Arimathea, a city of the Jews. He, being a member of the Sanhedrin but a good and dikaios [equitable, just, right] man, wasn’t in agreement with the volition [purpose] of the Sanhedrin and [nor] of their actions. And he, himself, was also eagerly awaiting the Kingdom of Theos. Approaching Pilate, he asked for the soma [body] of Jesus. And pulling it down, he wrapped it in bleached linen and placed it in a tomb (hewn from stone) where not yet wasn’t even one person laid. And it was the day of readiness for the Passover Feast and a sabbath was dawning. Now, closely accompanying were also the gunaikes [women] (which same were accompanying Him emergent from Galilee), who observed the tomb and the manner in which His soma was placed therein. Now, returning to their quarters, they prepared aromatic spices and myrrh.

 

Acts 4.5: And it was caused to be (upon the morrow) that their chiefs and elders and grammateis came together [convened a Sanhedrin] into Jerusalem. And there were Annas (the High Priest) and Caiaphas and John and Alexander and as many as were emergent from the high priestly kin. And having stood them [Peter and John] in the midst, they inquired,

“In what sort of dunamei or in what name [authority] did you do this?”

Then Rock (filled of the Hagios Pneuma) said,

“Chiefs of the People and elders of Israel! if on this day we are being interrogated over a beneficence of a strengthless man in which this one has been sesostai [has been made safe, has been saved], let it be known to all of you and to all the people of Israel, that in the name [authority] of Jesus the Christou (the Nazarene) Whom you crucified (Whom Theos awakened emergent from dead), in this authority this one stands healthy before you. He, Jesus is the Stone made utterly nothing of by you (the housebuilders) Who has been caused to be Head of the corner [Cornerstone].”

 

PSALM 118.22: The Stone refused by the builders has become the Head of the corner.

 

Acts 4.13: Now, being spectators of the all-outspokenness [boldness] of Rock and of John and having eagerly seized the concept that they are unlettered [illiterate] men and ignorant, they marveled and recognized them, that they were with Jesus. Now, seeing the healed man standing with them, they hadn’t even one word to refute. Now, ordering them to go outside the Sanhedrin, they discussed to one another, saying,

“What may we do to these men? That in fact a semeia [sign, indication] has occurred via them (well-known to all those residing in Jerusalem) is shining [apparent] and we aren’t able to contradict [refute, deny] it. But in order that not more be spread [disseminated] to the people, let us threaten them (with a threat) no further to speak upon this name to not even one man.”

 

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 [heat: jealousy, envy, malice] and throwing their hands upon the apostolous [Peter & John], they also publicly put them in custody. But via night, an aggelos [messenger, angel] of the Kuriou opened the door of the phlakes [place of confinement] and leading them forth, said,

“Go! and standing in the Temple, speak [preach] to the people all the rhemata [utterances] of this Life.”

Now, having heard [heeding], at dawn they entered into the Temple and taught. Now, the high priest (and those with him) having come near, he called together the Sanhedrin and all the eldership of the Sons of Israel. And they sent out to the phlakes for them to be brought before them. But when the servants [constabulary] of the Sanhedrin had come near, they not found them in the phlakes. Now, having returned, they reported, saying,

“Indeed, we found the phlakes having been closed [shut] in all security and the sentries were outside, standing before the doors but inside we not found even one person.”

Now, as they heard these logous [words], both the high priest and the general of the Temple constabulary and the chief priests were thoroughly perplexed concerning them; whatsoever this might be caused to be. Now, someone apeggeilen [announced] to them, saying,

"LO! the men whom you put in the phlakes are standing in the Temple and teaching the people.”

Then going with the constabulary, the general led them [the apostles] away but not amidst force for they feared lest they might be stoned by the people. Now, leading them in, they stood them in the Sanhedrin and the high priest questioned them, saying,

“Didn’t we command you (by a command) not to teach upon this Name? And LO! you have filled up Jerusalem with your teaching and choose to inflict upon us this Man’s blood.”

But beginning to speak, Rock and the apostoloi [delegates, ambassadors, apostles] said,

“It is necessary to submit to the authority of Theos, rather than men. The Theos of our forefathers awakened Jesus Whom you seized, hanging Him upon a timber. This One Theos elevated to His right, a Ruler and a Sotera [Deliverer, Savior] to give prickling of conscience and freedom from hamartion [missing the mark or goal, erring, offending, sinning] to Israel. We are witnesses of Him and of these rhematon [utterances] and of the Hagios Pneuma, Whom Theos gave to those submitting to His authority.”

 

Acts 5.33: Now, those hearing were cut in half [“cut to the quick”] and resolved to do away with them. But someone stood up in the Sanhedrin; a Pharisee by the name of Gamaliel, a Rabbi [ordained teacher of Jewish Law] esteemed by all the people. He urged that they put the apostolous outside for a short while. Then, he said to them,

“Men! Israelites! be careful upon what you are about to do to these men for (before these days) Theudas stood up (claiming himself to be someone) to whom a number of men (about four hundred) were joined, who was taken away [executed] and all (as many as were submitting to his authority) were dispersed [scattered] and were caused to be not even one thing. After this stood up Judas [in Greek, “Judah” (“Praise”) in Hebrew] the Galilean (in the days of the registration) and he drew away many people behind him. Likewise, that one perished and all (as many as were submitting to his authority) were dispersed. And at present I say to you, draw away from these men and let them be because in case that this determination (or this work) is emergent from men, it will be dissolved down but if it is emergent from Theos, you won’t be able to dissolve it down and perhaps you even are found to be anti-God.”

They submitted to his authority and summoning the apostolous (flaying [flogging] them), they commanded them not to speak in the name [authority] of Jesus and totally freed them. Then (in fact) they departed from before the Sanhedrin, rejoicing that they were deemed entirely deserving to be made infamous over His name. Every day (both in the Temple and from house down to house) they not paused teaching and euaggelizomenoi of Jesus the Christon. 

End of One Hundred Sixth Lesson

Lesson 105 Amplified - METANOEO

 METANOEO

American: think differently, turnabout (make a “U” turn), repent

Hebrew Aramaic: shuwb

METANOIA

American: reversal, repentance, compunction

Hebrew Aramaic: nocham 

Many pious Christians have made placards, which they have displayed at sporting events, that feature the word “repent”. Those of us who have attended church services have heard “repent” repeatedly from pulpits and most, if asked, might say the word means to rue one’s sins. Those not attending churches might say, “I don’t know what that means.” Perhaps the best rendition might be “Turn to God”. In essence, metanoeo means to stop facing (or following) the devil (while keeping ones back toward Theos); make a “U” turn to face Theos and put your back toward the devil. 

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

2^nd Corinthians 7.8: 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. 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 [heat: zeal, ardor], also retribution! In all you present yourselves clean of this deed [incest]. Therefore, even if I wrote to you, it was not for the one being unjust nor for the one being wronged, conversely, it was because of my spouden toward you before the face of Theos. Via this reason I more superabundantly parakeklemetha [have been encouraged] over your paraklesei [encouragement] and even more, I rejoice over the joy of Titus, because he has been rested [refreshed] off all of you, that if I have boasted anything over you all to him, I wasn't shamed down. As we [I] spoke the whole truth to you, so also our [my] boasting over Titus was caused to be the truth. Titus’ splen [spleen, guts, bowels, sympathy] is toward you more superabundantly, he remembering the attentive listening obedience of you all as you received him with fear and trembling. I then rejoice that in all I exercise courage [have confidence] in you. 

2^nd Corinthians 12.21: 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 [heat: jealousy, envy, malice], thumoi [passions, anger, indignation], intrigues, defamations, whisperings, haughtiness, instability? I fear lest my Theos again humble me with you at my coming and that I shall grieve over many of those having previously done hamartia [misses of the mark or goal; errors, offenses, sins] and not metanoesanton over the impurity and poneria [depravity] and licentiousness that they have practiced. 

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 [decision, judgment rendered, verdict] 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? 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. 

PSALM 62.12: [about the Adonay] “... for You complete [perfect] a man according to his action [work].” 

Luke 17: Now, He [Jesus] said to the mathetas [learners, pupils, disciples], “It is inconceivable that skandala [stumbling blocks, snares, scandals] shouldn’t come but woe to him via whom they come. It is advantageous to him if a millstone (so large as turned of [by] an ass) be put around his neck and he be tossed into the sea than that he should entrap one of these micron [little ones]. Watch out for yourselves! Now, if your brother hamarte [err, offend, sin] to you, admonish him and if he metanonse, aphes [send forth, forsake, forgive] him. And if he hamarte seven times of the [in a] day to you and seven times of the day reverts upon you saying, ‘I metanoo,’ you apheseis [shall forgive] him.” 

Acts 2.36: [Peter speaking] “Accordingly, surely let all the House of Israel know that Theos made Him both Kurion and Christon [Anointed One, Messiah, Christ]; this Jesus Whom you impaled on a stake.”

Acts 2.37: And having heard, they were thoroughly pierced to the kardia [heart, core] and spoke toward Rock and the remaining apostolous [delegates, ambassadors, apostles],

“What may we do? men! brothers!”

And Rock spoke toward them, 

“Metanoesate and baptistheto [be emersed, submerged, baptized] (each of you) upon the name [authority] of Jesus the Christou into freedom from hamartioi and you will receive the gift of the Hagios Pneuma. For the epaggelia [announcement, proclamation, promise] is to you and to your children; also, to all those to [at] a distance, as many as may call toward themselves, ‘The Kurios our Theos!’”

And the [in] other logois, he more earnestly attested and parekalei [called near, invited, urged, exhorted, encouraged, consoled], saying,

“Eothete [Be made safe, be saved] off this skolias [crooked, warped, perverse] generation.”

Accordingly, those former speakers, with pleasure welcoming his logon, ebaptithesan [were baptized] and that day there were annexed [added] about three thousand psuchai [souls, lives, psyches, egos] to the Kingdom of God.

 

Acts 19: Now, it was caused to be, in the time Apollos was in Corinth, Achaia traversing the upper parts [highlands], Paul came to Ephesus, Asia and finding some mathetas, said to the same,

“Pisteusantes [Having had faith], if [did] you received the Hagios Pneuma?”

And they said to him,

“Conversely, we didn’t even hear if there is a Hagios Pneuma.”

Then, he said to them,

“Into Whom then you ebaptisthete [were baptized]?”

Now, they said,

“Into the baptima of John Bar Zekaryahuw [in Hebrew; Zecharia in American].”

Now, Paul said,

“John in fact ebaptise a baptisma of metanoias for hamartia to the people, saying that they should pisteusosi [have reliance, have faith] into the One coming after him; that is into Jesus the Christou.”

Now, hearing this, they ebaptisthesan [were baptized] into the Name of the Kuriou Jesus, and Paul laying upon them his hands, the Hagios Pneuma came upon them. They both spoke in glossais [tongues, languages] and proepheteuon [before told, spoke under inspiration, prophesied] and all of those were about twelve men.

 

Hebrews 12.14: Pursue shalom [safety, peace, health, happiness, prosperity, friendship] and hagiasmon [holiness, purity] with everyone, without which not even one person will see the Kuriou. Be diligently watching out lest any lack from the charitos [graciousness] of Theos, lest any root of bitterness growing up, disturb and via this many be defiled. Lest there be in your midst any pornos [male prostitute] or profane one, as Esau, who gave up his birthright for one feeding. For (in fact) you know that afterwards, desiring to inherit the eulogian [fine speaking, commendation, blessing, eulogy], he was rejected for he not found room for metanoias, though seeking it with tears. 

Mark 1.14: Now, after John was surrendered, Jesus came into Galilee kerusson [proclaiming, heralding] the euaggelion [good news, gospel, evangel] of the Kingdom of Theos and saying, “The time has been made replete [complete] and the Kingdom of Theos approaches. Metanoeite and pisteuete [have reliance, have faith] in the euaggelio.” 

2^nd Peter 3.8: But not let this one fact lie hidden from you, agapetoi [unconditionally beloved], that one day with the Kurio is as a thousand years and a thousand years as one day. The Kurios of the epaggelias [announcements, proclamations, promises], not delays as some consider tardiness; conversely, He is forbearing to us, not boulomenos [having a will, having a resolve, having an intention] to totally destroy any but willing all to enter into metanoian. But The Day of the Kuriou will arrive, as a thief in the night, in which the ouranoi [heavens, sky, aloft] will pass away with the whirring roar, the elements will be set afire and melt away and the earth and the works in it will be totally burned up. Accordingly, these all being melted down, what sort of people ought you to be? hagiais in behavior and piety to anticipate and to hasten the arrival of The Day of Theos via which the ouranoi, having been ignited, will be melted away and the elements, set afire, will melt! But down to His epaggelma [announcement, proclamation, promise], we anticipate a new ouranous and a new earth in which dikaiosune [equity, justification, rightness] dwells. 

End of One Hundred Fifth Lesson

Lesson 104 Amplified -- BLESSING

 MAKARIOI

American: supremely blest

EULOGEMENE

American: to speak well of, to praise, to bless

EULOGIA

American: fine speaking, commendation, blessing, eulogy 

In Amplified Lesson 103, we considered the use of eulogemene in offering praise. Here we consider using it in blessing. Our Lord Jesus, the Christ, blessed or gave thanks for food and His Sermon on the Mount is filled with blessings. 

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

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. 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 [nation, race, non-Jew, gentile] thuo [sacrifice or kill an animal], they thuo to daimonion [a demonic being, a demon] and not to Theos. I not want you to be caused to be koinonia of daimonion. You can’t drink the cup of the Kuriou and the cup of the daimonion! You can’t share of the table of the Kuriou and the table of the daimonion! Or do we incite the Kurion to rivalry? We aren’t stronger than Him, are we?”

 

Romans 4: What then, shall we say that Abraham our forefather has found down to flesh? For if Abraham was edikaiothe [rendered just] emergent from work, he has something to boast about; conversely, not toward Theos. For what says Graphe [Scripture, part of Old Testament]?

“Abraham episteuse [had reliance, had faith] in Theos and it was credited to him as dikaiosunen [equity, justification, rightness].” 

GENESIS 15.6: [YHWH speaking]"... He counted it to him as tsidqah [dikaiosune].” 

[Romans continues] Now, to the one working, his wages aren’t counted down to charin [graciousness], conversely, as something due to him. But to the one not working but pisteuonti [putting his faith] upon the One dikaiounta [rendering just, justifying] the irreverent, his pistis is counted for him as dikaionta; just as David also says of the makarismon [supreme blessedness] of the man to whom Theos dikaiosunen [credits being just] without work:

“Makarioi are those whose lawlessness aphethesan [is sent forth, is forsaken, is forgiven] and whose hamartiai [misses of the mark or goal; errors, offenses, sins] are concealed. Makarios is the man to whom the Kurios not (in no way) will charge [count as] hamartian.”

 

Romans 15.28: Then having finished this and having attested to them this fruit, I will depart via you to Spain. I know that coming to you, I will come in the fullness of the eulogias of the euaggelion [good news, gospel, evangel] of the Christou. 

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 [in Hebrew; Zechariah in American], 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 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 [sound, tone, noise, voice] of your greeting came into my ears, the babe (in my womb) jumped in joy. And makaria is the one pisteusasa [having faith] because there will be a completion to the words spoken to her from beside the Kuriou.”Mary said,“My psuche megaluno [makes or declares great] the Kurion and my pneuma jumps for joy over Theos my Soteri [Deliverer, Savior] because He gazed with favor upon the low estate of His slave. For LO! from now on all the generations me makariouai [will call supremely blest] for the Mighty One magnificently did to me and Hagiou is His name, and His compassion is to generations of generations of those fearing Him.” 

Luke 9.14: For there were about five thousand men. Now He said to His mathetas [learners, pupils, disciples], “Cause them to recline down (to eat) in groups of fifty.” And they did so and caused all to recline. Now taking the five loaves and the two fish (looking into the ouranon), He eulogesen and broke them down and gave of them to the mathetais to present to the throng. And they all ate and were sated and twelve small baskets of leftovers (of them) were picked up.

 

Luke 10.17: Now, the seventy returned amidst joy, saying,

“Kurie! even the daimonion submitted to us in Your name [authority].”

But He said to them,

“I was a spectator of Satanan descending from the Ouranou [Heaven] in the manner of lightning. LO! I have given to you the privilege [authority] to trample on snakes and scorpions and upon all the dunamin [force, power] of the echthrou [hateful one] and not even one thing (in no way) shall harm you but not rejoice in this (that the pneumata submit to you) but rather that your names are written in the Ouranois [Heavens].”

 

Luke 10.21: In the same hour, Jesus jumped for joy in the Pneumati and said,

“I acknowledge You, Father (Kurie of Ouranou and the earth) that You hid these truths from the wise and the keenly perceptive and disclosed them to children. Yes, Father, because thus it was found to be satisfying to You. Everything was surrendered to Me through You, My Father, and not even one person knows Who is the Son, if not [except] the Father and Who is the Father, if not the Son and anyone to whom the Son bouletai [may will, may resolve, may intend] to disclose Him.” And turning around to the mathetas, He privately said,

“Makarioi are the eyes looking at what you are looking at for to you I say that many prophetai [before-tellers, prophets] and sovereigns wanted to see what you are looking at and didn’t see this and to hear what you hear and didn’t hear this.”

 

Luke 12.35: “Let your loins be girdled [belted] and your lamp lit, and you will be like men awaiting their kurion, when he departs emergent from the nuptials in order that he coming and knocking, they will immediately open to him. Makarioi are those slaves whom the kurios, coming, will find awake. Amen! I say to you, that he will gird himself and will cause them to recline and coming up to them, he will serve them. And if he comes in the second watch [between 9 PM and midnight] or if he even comes in the third watch [between midnight and 3 AM] and find it so, makarios are those slaves. But know this, that if the householder had known at which hour the thief was coming, he would have watched and never have allowed the breaking into of his house. And accordingly, you be ready because the Son of Man comes at that hour when you not think He is coming.” 

Luke 14.12: Now, also, He said to those inviting Him,“Whenever you make a luncheon or dinner, don’t invite your friends nor your brothers nor your relatives nor your rich associates lest they also invite you in return and it is caused to be to you a repayment. Conversely, when you make a reception, invite paupers, the crippled, the limping, the blind and you will be makarios because they haven’t anything with which to repay you for to you it will be repaid in the repayment of the dikaion.” 

Titus 2.7: Through all, hold close [present] yourself a model of kalon [beautiful, virtuous] works in purity of teaching, in being venerable, incorruptible, sound in speech, without blame in order that he emergent from the opposition be confounded; having not even one foul word to say about us. Slaves are to subordinate themselves to their own despotais [despots, masters], to be fully agreeable in everything; not arguing, not embezzling but showing good pistin [faith] in all in order that they may adorn the teaching of Theos (our Soteros) in everything. For the charis of Theos has shone forth defending all men, training us (as if children) in order that, having disavowed ungodliness and worldly lusts, we might live with discretion and dikaios and pious in the present age. We are receiving the makarian elpida [expectation, hope] and manifestation of the glory of our megalou [big, large, huge, great] Theos and Soteros (Jesus, the Christou) Who gave Himself over us in order that He might ransom us from all illegality and cleanse for Himself a special people, zealous of kalon works. 

Matthew 5: Now, seeing the throngs, He went up into the mount [just north of the Sea of Galilee and west of the village of Capernahum (inHebrew; “Village of Comfort” in American)] and Him sitting down, His mathetai came near to Him. And opening His mouth, He taught them, saying,

“Makarioi are the poor in pneumati because of them [theirs] is the Kingdom of the Ouranon.”

“Makarioi are the grieving because they parakethesontai [shall be called near, shall be invited, shall be urged, shall be exhorted, shall be encouraged, shall be consoled].”

“Makarioi are the praeis [mild, humble] because they shall inherit the earth.”

“Makarioi are the those hungering for and thirsting for dikaiosunen because they shall be sated.”

“Makarioi are the compassionate because they shall receive compassion.”

“Makarioi are the clean in heart because they shall stare (with wide-open eyes) at Theos.”

“Makarioi are the peacemakers because they shall be called ‘Sons of Theos.’”

“Makarioi are those pursued [persecuted] on account of dikaiosunes because theirs is the Kingdom of the Ouranon.

You are makarioi when they defame you and pursue you and shall say every poneron [hurtful] rhema [utterance] down to you; lying because of Me. Then you should rejoice and jump for joy because great are your wages in the Ouranois [Heavens] for thus they pursued [persecuted] the prophetas before they did so to you.

 

Matthew 23.37: “Jerusalem! Jerusalem! the one killing the prophetos and stoning those sent forth to her. How many times I ethelesa [determined, decided, choose, decreed] to collect your children (in the way a bird collects its babies under her wings) and you not ethelesate. Lo! your house is left empty to you. For to you I say, not (in no way) shall you see Me, from just now until you say, ‘Eulogemenos those coming in the name [authority] of the Kuriou!’”

 

Mark 10.13: And they brought Him children in order that He might touch them but the mathetai admonished those bringing them. But seeing this, Jesus was indignant, and He said to them, “Send forth [Allow] the children to come to Me and do not estop them for of these is the Kingdom of Theos. Amen! I say to you, whoever not receives the Kingdom of Theos in the same way as a child, not in no way may he enter into it.”

And having taken them in His arms (having laid hands upon them), He eulogei them.

 

1^st Peter 3.13: And who is he injuring you? If you are caused to be imitators of the good but if you also suffer via dikaiosunen, you makarioi [are supremely blest]. But don’t be frightened by fear of them nor be agitated. 

ISAIAH 8.12: [YHWH speaking] “The fear [dread] of this people don’t fear and don’t awe them.” 

1^st Peter 4.12: Agapetoi [Unconditionally beloved]! not entertain in yourselves ignition [indignation] toward your testing coming as foreign to your walk; conversely, it is that down to which you share the suffering of the Christou. Rejoice! in order that also, in the revelation of His glory, you may jumping-for-joy rejoice. If you are defamed in the name of the Christou, you makarioi that also the glory of the Hagios Pneuma of Theos rests upon you. 

End of One Hundred Fourth Lesson

Lesson 103 Amplified -- PRAISE

 AINOUNTES

American: to praise

Hebrew Aramaic: Hallel or Halal; tehilah

American: praise, laudation 

EULOGEMENE

American: to speak well of, to praise, to bless 

In Lesson 12 we covered the origins and meaning of “Alleluia”: “Praise to YHWH or Jehova”. When we say halleluia, or the way it is said in Hebrew, “Hallel u Yah”, we are praising Father God. He greatly enjoys this. [The children of Israel thought Theos’ name to be too holy to be spoken, therefore they spoke only half of His name -- Yah.] Now let us consider what is said concerning praising God in the New Blood Covenant and in the Graphai [Old Blood Covenant]. 

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

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]!” 

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 [in Hebrew, Zechariah in American], 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 [Breath, Wind, Spirit] and she exclaimed with a megale phone [sound, tone, noise, voice] and said,

“You eulogemene of gunaichi and eulogemene is the fruit of your womb. And why is this happening to me? in order that the mother of my Kuriou [Lord, Master] 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 [Anointed One, Messiah, Christ] 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 [1^st five books of the Old Testament, Books of Moses, Pentateuch] 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] 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 and eulogountes Theos. Amen!

 

ISAIAH 42.6: [YHWH speaking] “... Illumination of gowy [ethnoi], to open blind eyes,” 

[Luke continues] And Joseph and His mother were marveling upon the utterances being spoken concerning Him. And Simeon eulogemene them and said to Mary His mother,

“LO! this One lies outstretched to the crash [downfall] and to the anastasin [standing up again, resurrection] of many in Israel and to a disputed [refused] semeion [sign, indication] but a saber will traverse your own psuche [soul, life, psyche, ego] where thoughts emergent from many hearts may be uncovered [exposed].” 

Matthew 21.4: Now, the whole of this happened in order that might be fulfilled that spoken via the prophetou Zechariah, saying,

“Tell the daughter of Zion, LO! your King comes to you, praus [mild, humble] and mounted upon a donkey, even a foal, the son of a donkey.”

 

ZECHARIAH 9.9: Vehemently rejoice! O daughter of Zion! Cheer! O Jerusalem! LO! your King is coming to you! He is wide open and serving YHWH; humble and riding upon a male donkey, upon the colt of a donkey, the son of a female donkey! 

[Matthew continues] Now, the mathetai [learners, pupils, disciples] having gone and having done just as Jesus ordered them, they led the donkey and the colt and placed over him [the colt] our robes and He sat upon the same. Now, most of the throng strewed their robes in the road but others were chopping boughs off the palm trees and were strewing them in the road. Now, the throngs (those preceding and those following) ekrazon [cawed as ravens, shrieked, screamed, cried out], saying,“Hosanna! [O save!] Son of David! Eulogemenos is He coming in the name [authority] of the Kuriou! Hosanna in the Highest [YHWH]! 

PSALM 118.25: Now, O YHWH! yasha [cause to be safe, to be open, to be wide, to be free] I pray! Now, O YHWH! make to prosper! I pray! Bless Him coming in the name [authority] of YHWH! We blest You from the House of YHWH! El [Theos] IS YHWH!

PSALM 106: Halal Yah! Give thanks to Yah, for He is good; for His merciful kindness is forever. Who can speak of the mighty deeds of Yah or make heard all His tehilah. How blessed are the ones keeping justice; he who always does rightness. 

PSALM 111: Halal Yah! I will thank Yah with all the [my] heart in the council of the upright and in the assembly. 

PSALM 112: Halal Yah! Blessed is the man who fears Yah, he who greatly delights in His commands. 

PSALM 113: Halal Yah! Halal, you servants of Yah; halal the name of Yah. 

PSALM 117: Halal Yah, all nations! Loudly address Him, all people! for mighty over us is His merciful kindness and the truth of Yah is forever. Halal Yah! 

End of One Hundred Third Lesson

Lesson 102 Amplified -- OPHELEO

 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.) 

1^st 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 [1^st 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. 

2^nd 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